A godlie and learned commentarie vpon the excellent book of Solomon, commonly called Ecclesiastes, or the Preacher in the vvhich commentarie are briefly and plainly layde downe the methode, sense, and vse of that most profitable sermon, on the which, yet there hath neuer bin set forth any exposition in the English tong before this time, in such large and profitable manner. VVritten in Latin by Iohn Serranus, and newly turned into English by Iohn Stockwood, school-master of Tunbridge.

A GODLIE AND LEARNED Commentarie vpon the excellent book of Solomon , commonly called Ecclesiastes , or the Preacher :

In the which Commentarie are briefely and plainly layde downe the methode , sense , and vse of that most profitable sermon , on the which , yet there hath neuer bin set forth any exposition in the English tong before this time , in such large and profitable manner .

Written in Latin by IOHN SERRANVS , and newly turned into English by Iohn Stockwood , School-master of Tunbridge .

LONDON Printed by John Windet for Iohn Harrison the younger . 1585.

To the right woorshipful M. Thomas Vane of Buston , Esquire , and one of her Maiesties Iustices of the peace within the Countie of Kent : And also vnto the right worshipfull M. Henry Vane of Hadlow , Esquire , Iohn Stockwood Schoolemaster of Tunbridge wisheth all happinesse in this life , and in the life to come , the sound fruition of those ioyes which are eternall and neuer shall haue ending .

HAuing finished the translation of this most singuler and profitable worke ( the commendation whereof I thinke altogither impertinent and needelesse for me in this place to handle , especially , seeing the preface of the Author , and the iudgement of that most learned and profounde Deuine , M. doctor Fulke prefixed and set before it , doe throughly and sufficiently performe the same . ) Entring into some consideration with my selfe , vnto whome I might worthily dedicate and offer vp this my simple labour , such as it is , ( simple I call it , not in regarde of the matter and substance of the worke , the which in this respect may verie well beseeme the fauourable & gentle acceptation of the best , but in regarde of mine owne simplicitie and plainnesse in translation ) I called to my remembrance ( right worshipfull ) the great and vndeserued curtesie verie lately receiued at both your handes , the which being such , as is not only priuately knowen vnto my selfe , but also publikely recorded in the memorie of manie other welwillers and wishers vnto you both , albeit that concerning your owne verie worshipfull and frindly natures , I doubted not but that you woulde right curteously accept of priuat thanks , where there wanteth abilitie of making deserued recompence : yet could I not persuade my selfe to goe cleare from suspition of vnthankfulnes among others , if I should not leaue some publike testimonie of my thankfulnesse for that benefite , which is publikely knowen to haue bin receiued . And albeit this way I stande chiefely beholding vnto the right worshipfull your louing and welbeloued sonne in lawe , yet considering your worshipful approbation and good liking of his most frindly curtesie extended towardes mee in the same , and also your owne friendly trauaile and labour to that effect : as I worthely acknowledge my selfe much bounde vnto you both , so I trust it shall not bee misliked in common thankfulnesse to haue ioyned two such gentlemen togither , as besides the neere band of consanguinitie and affinitie , do for many other respectes the one so well like & loue the other . Accept therefore , I most humbly beseech you , this small token of mine vnfained and dutifull good will , proceeding from such a one , who , though in worldly respectes he be not comparable vnto many , which account them selues many wayes bound and beholding vnto you , yet in all gratefull remembrance of such surpassing kindnesse founde at your worships handes would be loth to be exceede of any , of whome at any time you haue best deserued . The Lorde blesse and preserue both your good w. and all yours , and graunt you with them and others vnto whose handes this my simple labour shall hereafter come , to reape such frute thereby , as I by taking vpon me to finish and publish the same , haue vnfainedly wished , and heartily hope for : to wit , that God may bee glorified , you edified , his Church and people instructed and profited in further knowledge and increase of his trueth , and in expressing the frutes of the same in a godly and holie conuersation through Christ our Lord . Amen .

From the Schoole of Tunbridge the 24. daye of Iune , 1585. Your w. verie singularly bound and beholding , Iohn Stockewood Schoolemaster of Tunbridge .

Vnto the godly Christian Reader .

IN what account this worke is to be had , the learned in Diuinitie neede not to be admonished . The text of holy Scripture being such , as of it selfe deserueth all reuerence : the Commentarie so framed , as a taste of it being taken , it will easily procure a good appetite to embrace the whole throughly . But that such as be desirous of heauenly wisedome , and yet haue not attained to such ripenesse of iudgement , as they can of themselues discerne of bookes ( that in these dayes are set forth in great numbers ) which are most for their profit , may bee put in minde of the excellencie of this treatise to the furtherance of their godly studie , I thought good , beeing thereto required , in fewe wordes to encourage them to vndertake the reading thereof to the ende they maye reape such profite thereby , as may delight them for the present , and the frute thereof remaine with them for euer . The wisedome of God , in all the holy scripture inspired of God , sheweth it selfe , according to the matter whereof it entreateth , to be most excellent . The argument of this sermon being of wisedome , vttered by that instrument of the holie Ghost , whome God chose aboue all men ( except him in whome all the treasures of wisedome are layd vp , our Sauiour Christ I meane ) in whome hee would place the excellencie of vnderstanding , about the attaining whereof all the wise men of the worlde dulled their wittes in vaine : there must needes be opened vnto vs thereby a certain and vndoubted way vnto the holy closet of true knowledge and heauenly wisedome . Solomon himselfe the Preacher , a right figure of our Sauiour Christ , both in his peaceable and glorious kingdome , and in his excellent and supereminent wisedome , was a man so prepared of God , to be a moste notable storehouse of Sapience , as no meane of comming thereby in him was wanting . For first by naturall towardnesse , good education , studie , and other ordinarie meanes , he attained to such extraordinarie knowledge , as euen in his tender yeares , which age is most subiect to folly , hee obtained the name and credite of a wise man before he was a growen man , which not one among tenne thousand euen in his gray heares deserueth to carie . Secondly by special grace & diuine reuelation , he was aduaunced to the highest degree of wisedom & understanding , so that no man either before him or after him might aspire to the like . And last of al , before the endighting of this diuine preaching , he had the principal of al his former knowledge , & matter of this sermon confirmed by experience , which among men is counted to haue so great moment to the obteining of wisedom , as no man lightly is counted wise , which vnto knowledge & learning hath not ioyned practise & experience . And although the same Solomon , by the secrete & yet most wise iudgement of God , was suffered for al his wisdom to fal into such folly from which many thousands of gods children , not comparable to him in knowledge , are preserued by grace , to shewe a most cleare distinction betwene these two giftes of God , the one of wisedome to knowe , the other of strength to stande : yet must no man surmise that any thing thereby is derogated from the authoritie of those writings , which the spirite of God hath appointed by that his instrument to be penned , for the perpetuall instruction of his Church in all ages . And lest of all of this booke , which as it appeareth to haue beene written in the latter ende of his dayes , so it is thought of many learned men , that it is a testimonie of his repentance after his fall . If anye thing therein seeme hard to be vnderstood ( as some things are in deede , which the vnstedfast and vngodly peruert , as they do the rest of the scriptures to their owne destruction . ) These difficulties are so well opened , and the true and naturall sense of the whole text with the right scope and e●de thereof , is so lea●nedly expressed in the Commentarie , that in mine opinion , no man hath either with more faithfulnesse , sinceritie , or dexteritie , to the satisfying of the best l●arned , interpreted this booke of Ecclesiastes , then this learned man Serranus . Finally , the same Commentarie ▪ is so truely translated , by one which is a learned Diuine himselfe , and vnderstandeth the worke whereof the Commentarie entreateth ( as euery one doeth not that taketh vpon them to translate in these dayes ) that the studious Reader , by the assistance of Gods spirite shall vndoubtedly finde such frute of his trauaile , as he shal neuer repent him of his labour bestowed in reading .

Thy louing brother in Christ , W. Fulke .

A Praeface of Iohn Serranus vpon the Booke of Solomon , called Ecclesiastes , or the Preacher , conteining the Argument and Contents of the Books .

IN the beginning certain pointes seeme to be set down in the way of a Praeface concerning the authoritie ende , method , and vse of this Booke : that these matters being vnderstood , a more sure and fit way may be made vnto the reading of this most excellent Sermon and also vnto the most notable profit which thereby may and ought to come vnto vs .

Because that some doe doubt of the person of Solomon , it co●●eth to passe that hereby they take occasion of impea●●●ng not only the authoritie of this Sermon , but also of all other his writinges : as if the same priuiledge of credite and authoritie were not to be giuen vnto them , which is vnto the canonicall Scriptures .

And concerning Solomon , Sundrie opinions concerning the person of Solomon the opinions of the learned are diuerse , and that for most weighty considerations , for in regarde of the notable testimonies of the goodnesse of God towardes him , some thinke very well of his saluation , and holde that there is no doubt to bee made of the same , albeit he fell into a most foule fault , the whiche coulde not make voyde in him the excellent giftes of God : amongest the whiche , that gift of forgiuenesse of sinnes not to be repented of , and the foundation of the same , the eternall election of God , obteyneth the first place : and therefore that it is not meete that by reason of such a faulte wee shoulde doubt of his saluation , no lesse then of manye other holye men , whose notable faultes are playnely sette downe in the bookes of the scripture , to the ende that in this miserye of man his infirmitie and weakenesse we might perceiue the stedfastnesse of GOD his mercye , making those whome he will , The reasons of them that doubt of the saluation of Solomon . worthye of eternall life . Some others doe in suche sorte weigh the circumstances of his most greeuous sinne , that they make a very great doubt of his saluation . For the Scripture doth flatly set downe , that the heart of Solomon went aside from the God of Israell , and that by foule abusing of the goodnesse of God towards him , as vnto whome God had appeared twise . Moreouer that this fell oute vnto him at the last ende almost of his life , after so manye and so great tokens of God his mercye and liberalitie towardes him , in that age , wherein if euer , he ought in deede to haue had bene wise . That it was also a shamefull kinde of fault against true religion , the which in the faythfull ( howsoeuer they are sometimes diuerslye carried awaye of their owne lustes ) doth take such deepe roote , that it cannot chuse at al times , but bring forth most plentiful fruit of reuerence and constancy . To conclude , that there appeareth no testimonye of his repentance , and that the renting asunder of the kingdome , which within short time followed , doeth teache that God did in no wise forgiue vnto him this fault .

The minde of the Author touching the saluation of Solomon . Doubtlesse the fault of Solomon was most greeuous , and cannot by any meanes be excused . For that hee whiche had receiued suche singuler giftes of GOD aboute the laste tyme of his lyfe , did of wicked rashnesse fall awaye vnto Superstition , and to the offence of the church and destruction of manye , did sette vp publike Monumentes and tokens of that his fallinge awaye , it is a thing so shamefull , as is that whiche is moste shamefull .

Yet are not these thinges to this ende set downe vnto vs , that we shoulde take vpon vs so muche authoritie ouer the secret iudgementes of God , that wee shoulde conclude so singular a person whome the Lorde woulde haue to be a Figure of his Christe , to bee appoynted vnto euerlasting destruction , wherefore as it is a pointe of rashnesse certaynely to pronounce of so weightye a matter : so on the contrarye parte , it is a token of safenesse and modestye , in matters of suche importaunce , and nothing at all appertayning vnto our knowledge , by staying oure iudgement to be wise out of the worde of God , and there out only to gather those thinges whiche hee will haue of vs to bee knowne .

The fall then of so excellente a personage , To what ende the fal of Solomon is set forth vnto vs is therefore set forth vnto vs , that we should knowe with howe great carefulnesse we ought to walke betweene the sleightes of the Deuill and sinne , in whose snares the best men are somtimes entrapped : and moreouer that we holilye vse the giftes of God , least being puffed vp with them , we bee depriued of his grace , of the which being voyde , and trusting vnto our strength , we must needes runne headlong into assured destruction . Further the expresse and plaine setting downe of the faulte of Solomon , appertayneth vnto the Historye following of the scattering of the kingdome of Israell , the cause whereof to haue rested in the posterity of Dauid , is playnely proued by this notable sinne of Solomon . But for all this , whatsoeuer may bee determined eyther of the saluation or damnation of Solomon , The fal of Solomon is no discredit to his writings , And why ? this notwithstanding must be holden for certaintye , that the reproche of his falling awaye or punishment , maketh nothing at all agaynste his Writinges , and that therefore the authority of them is not hereby lessened nor diminished : For as muche as Solomon is not the Author , but onlye the Writer and interpreter of the truth in them conteyned and taughte , for the authoritie of doctrine must not hang vpon the person of the minister , but altogether vpon the dignitye of the Author . And there is nothing , eyther in this or in the rest of the writinges of Solomon , the which doeth not very well agree with the truth of the Prophets and Apostles , the which is all one and simple truth : as with one afsured consent , the learned and right minded antiquity hath acknowledged : and the Hebrew copie it selfe numbred among the holye writinges doeth sufficiently declare .

Therefore I will not make anye longer staye in the proofe of that matter , the whiche I set downe as sure , and agreede vppon : namelye , that the writinges of Solomon , and also this Sermon , are Canonicall Scripture , and plainely agree with the truth , and that God would haue them remaine abroade for the edifying of his Ghurch . Onlye we are to begge of him that we may learn the pure and true meaning of this Sermon , and applye it vnto oure profite .

The cheefe and or scope of this discourse . Hauing layde downe the authoritie of this Booke , the nexte is , that we see what is his scope , that is , his cheefe end , and what is the matter whereof it entreateth . They whiche haue in suche sorte marked out this end , that they saye , that Solomon in setting forth the vanitie of this lyfe ( that is to say of the councels and doinges of men ) minded to make vs contented , and to be of quiet mindes in the common affairs and chaunces of this life , that we should vse with thanks giuing the creatures of God , which through his blessing are frankely giuen vnto vs , being contented with thinges present , without carefull pensiuenesse for thinges to come : doe in deede say something , but yet doe not plainely ynough set downe the matter : like as they doe not also who do thinke the principal point of this worke thus to be diuided : namely that this whole sermon is an auouching of doctrine concerning God his prouidence , and a confuting of such things as may be obiected against it , in the whiche are comfortes to strengthen our mindes against the confusion of thinges , and threatninges against those vnbrideled outrages of men of lewd disposition , which in this life run rashlye on on ahead without all feare as it were of punishment . For these places are very excellently handled in this discourse , yet are they not to be iudged the cheefe and principall ende of the same , but they are fitly applied for the proofe thereof . Now the rules of a true demonstration doe require , that the thing it selfe be seuered from the circumstances of the same . And as the thing or matter is one , so ought it to be noted oute with one certaine name , and not to be darkelye shadowed with a long discourse of many words , least that it bee confounded with the circumstaunces of the same , the whiche were altogether disagreeing from good order of teaching .

Therefore I take the principall ende of this discourse to be , OF THE CHEEFE , or , SOVEREIGNE GOOD , the whiche by his contrary is notably declared . For when as Felicitie or happinesse is the principall and cheefe ende of oure whole life , and that all men with the whole labour and endeuour of their willes and studies are caried therevnto , and because in that common consent and desire of one and the same thing , there are so many and dyuers opinions of men of all sortes , and yet in the mean season the greatest part of men are led far and wide away from Felicitie or happinesse , it is altogether needefull that there should be extant a plaine doctrine of Felicitie , wherevppon we might certainely rest : least in stead of true happinesse , we laye holde vpon the shew and shadow of happinesse . The which doubtlesse will come to passe , if we follow the guiding and leading of the wit of man , which with pensiue , rash , and wandring error , seeketh felicitie in things of this world The which pensiuenesse and errour of men , Solomon doeth here so artificially describe and paint out , being a fit iudge of this controuersie , that the heate and earnestnesse of those reasoninges , and debating the matter cannot more liuelye be layd before vs . For first he teacheth that happinesse is no where to be found in things of the world , viz. hee sheweth , What happines is not , against the arguments of man his reason , dreaming falsly of a vaine shew of happinesse . Then hauing confuted the errours of this corrupte reason , hee teacheth What felicitie or happinesse is , and as he had parted and seuered it from all the counsailes and dealinges of the life of man : so hee doeth altogether place it in the feare of God , that is to say , in the true knowledge of the true God , and in his diligent and earnest seruice : and finally he doeth diuerslye and singulerlye declare the vse of this knowledge . That this is the true ende , and handling of this whole discourse , the thinges being diligently weighed , I hope that all learned and sober minded men will confesse with mee , and that the same may fitly be diuided into three pointes . For first the contrary member of this principall question is set downe by the waye of confutation , namely , that true felicity is neuer to be found in any worldly matter , yea and that the title of happinesse is falsly giuen vnto them , for as muche as in them there is no sufficiencie or fulnesse , so that the minde maye be content with his owne estate , but most great want of all thinges . Secondlye , the especiall matter of this discourse is shewed , and that expresly , What true felicity or happines is , the which is wholy placed in godlines . And he teacheth that the same is not a vain & idle contemplation , but indeed a workful & effectual , the which goeth far & wide , through the life of ours . Thirdly the vse of this most notable doctrine , is at large set forth , & in discoursing thereof , throughout all the parts of man his life , a great part of this treatise is occupied . For he diligently teacheth & noteth a double force , & as it were reason of this vse . First that we should strengthen our minds with conuenient remedies against the want & vainnesse of fleeting and brittle things , that is , of such things as are to be found in this mortall and miserable life , & therefore that we should turne our selues from the vncertayne and cumbersome state of the same , vnto thinges heauenly and euerlasting , and vnto that hope of restoring : and in the meane season assure our selues that the prouidence of God will watche ouer our affayres , that trusting vnto his ayde , hauing our mindes pacifyed , wee should beare the toyles and laboures of this lyfe , and being contented with the present state of thinges , we should vse and enioye the creatures of God , and abandoning the desyres of vayn thinges , wherevnto worldly men in vaine doe giue themselues , wee shoulde seeke sound sufficiency and fulnesse of mind without the loue of this world , and among all the garboyles of the life of man , looke for vnto our selues an happy end . Secondly that we should earnestly thinke vpon the leading of our life godly and honestly : the which is the way vnto happinesse , and the second effect of this vse .

All these thinges are plentifully and notably discoursed by Solomon , with a certaine and constant rowe of Arguments : the Obiections which seeme to be agaynst this doctrine are diligentlye rehearsed , because these prophane and worldly cogitations and thoughts do stir vp great & dayly turmoiles in the mindes of men . Against these also are set down conuenient and fit remedies , to ease our myndes of the abashmente of these confusions and garboyles whiche doe compasse and beset this life of ours : there are adioined many promises to comfort the heartes of the faythfull , and threatnings against the authors and workers of those sturs , and that for the sake of the godlye , least that they should be too much dismayde at the outwarde felicitie of desperate and lewde persons , therefore as the state of this discourse is most simple and one , namely concerning felicitie or happinesse , so there are vsed in the same , especiall pointes of doctryne touching God his prouidence , Sundrie notable matters handled in this discourse . touching the true and righte vse of his benefites , touching the vanitie of man his affections , and lustes abusing the good Creatures of GOD , touching the true and sound sufficiencie or contentednesse of mind , and such other like : and that with such picked frame of wordes , with such pithie strength of sentences , with such a seuerall rowe of argumentes in so greate varyetye of matter , that the sharpe wit of all the Philosophers ( and that in this common place of Felicitie or happinesse , then whiche in all Philosophie there is handled nothing more weightie and notable ) compared with this treatise seemeth to be vtterly colde and of small accountes . The discourses of al the philosophers nothing comparable to this Sermon . Which thing shal appeare by the reading of the discourse it self : it shal moreouer be delightsome in the meane season , seuerallye to pointe oute by setting downe the particular partes of the discourse , the thinges whiche generally and breefely I haue shewed .

This therefore is the particular distribution or handling of this whole discourse .

First of all is layd downe the contrary part of the principal question , The disposition and order of this discourse . the which is at large handled from the very beginning , euen vnto the end of the 4 chap. that felicitie or happines is not at all in those thinges and affayres which are vsuall in this lyfe . Therefore is the generall proposition set downe in the beginning by way of confutation , That all thinges which are vnder the sunne are vayne , and that Felicitie is not comprised in them . Afterwardes there are reasons broughte to prooue the same , taken from the sufficiente reckoning vp of partes , by induction or alleaging of those thinges in the which man his reason doth place happinesse , the which doe most clearely appeare in the fellowship of men , and vse of life . What is more beautifull or excellente then knowledge ? yet he teacheth that felicitie is not in it , and that in the first chapter .

Secondly he teacheth that it is not in Pleasure , nor in the Wisedome of man , by the ayde whereof notwithstanding , it is thought that the life of man in euery respect may conueniently be lead the which discourse he continueth vnto the 16 verse of the third chapter . ●leasure and the Wisdome of man . Vertue . And what shall we say of Vertue ? Are not they amongst men most happy , which directe their life according vnto her rule ? And he considereth of vertue according vnto the maner of men , and not in regarde of her selfe , that is to say , according vnto that issue whiche it commeth vnto among men most vsually . Solomon maketh aunswere , that such are the affaires of men , that among so sundrie and many tormentes of fortune , as they saye , vertue is not sufficiently able to defende her selfe : nay that in that kinde of life there is sometime great miserye , because that innocencie is many times iniured and oppressed vnder the pretence and title euen of law or iustice , and the very throne of iustice is the minister of great vngodlinesse and iniustice : also in the common course of life , the best men often go to the pot , and the worst of all sit ( as they say ) on Cockhorse . And in a thing so honourable and royall , this is the head of cheefest misery , for that ouer and aboue the raunging of suche outrages in the life of man , and the rewarding of Godlinesse with so pitifull a wages , yet notwithstandinge the good doe die as well as the bad , as if death without any difference did swallow them vp , and in such sorte , that nothing seemeth to be left after this life . For so doth man his reason iudge , whereof there cannot chuse but be perceyued an infinite misery of this mortall life , as if the estate of the deade , or of them which neuer liued , were farre better then the estate of them that liue . Which thing he doth from the sixteenth verse of the third chapter , vnto the fourth verse of the fourth chapter .

Those sortes of life being after this maner examined , hee commeth vnto certain particular trades of life , Single life . and noteth those in which seemeth to be eyther lesse trouble , or more commoditie . The single life is commended , as being quit and free from those great encombrances , wherewith the married life is often loaden . The life of Noble men . The life of noble and great men by a certaine singular priuiledge seemeth to excell other kindes of life , yet he teacheth that happinesse is neyther in the one nor the other : and therfore by the conclusion of the induction he confirmeth that generall sentence : that al is vanity : the which ( as we haue sayd ) he was to proue by way of confutation first of all , before that he shewed the contrary : that is to say , both what true happinesse is , and by what meanes we attaine therevnto .

Before he come to that second point , hee setteth downe certayne thinges in the maner of a Praeface . For meaning to place true happinesse in the feare of the Lord , that is , in the true knowledge of GOD , he teacheth that it is not a certaine outward obseruing and keeping of ceremonies , or a bosting of Religion , consisting in many wordes : and this hee doth from the fourth chapter , verse seuenteenth vnto sixte verse of the fifte Chapter , and afterwarde doeth so discourse the matter , that breefely shewing and setting downe the summe of the whole disputation in these words , Feare God , he sheweth the vse thereof fully and throughlye euen vnto the last end of the booke , which is the third parte of the whole disputation .

Of Godl●nesse , in which he placed the cheefe point of happinesse , he teacheth a double vse . The firste , namelye , Godlinesse . that it ministreth fit and conuenient remedies against that carefulnesse of mind , the whiche is wonte to arise of the wante of worldly thinges : which want hee had before declared at the full . Secondlye that it teacheth a way to frame our life well and honestly .

He vseth therefore an especiall garnishing and as it were poolishing of those thinges , the whiche hee had taken before for the makinge vnto happinesse according vnto the common iudgemente of man his reason , and as hee had taughte that happinesse was farre from them , so he strengtheneth our mindes against them . Therefore in the 5. chapter , and seuenth verse , he entreateth first of the remedies against that most greeuous tentation . Of the which hee had spoken cap. 3. ver. 16. How namely it commeth to passe that innocency is punished vnder the shewe and title of iustice , and they oftentimes become the ministers of iniustice , the which by God are appointed the keepers and maintayners of Iustice , ver. 7.8.9 . From the 10. ver. he beginneth to entreat of the remedies against the want & vanity of riches 〈◊〉 setting out that same disease it selfe many wayes vnto the 8. ver. of the 6. chapter .

In the eyghth verse of the sixth Chapter , hee teacheth a remedye agaynst the vanitye of man his knowledge , of the which he had entreated in the very beginning of the disputation . Then hee mindeth to shew remedies agaynste the quiddities and hardnesse of man his wisdome , of the which also hee had spoken chapter 2 and 3. from the thirde verse of the 7. chapter . vnto the 8. verse , hee teacheth remedies agaynste triumphing pleasure . From that eyghth verse of the seuenth chapter vnto the eyghteenth verse of the same chapter , he teacheth remedies against impatiencie , the which ariseth of sorrow concerning thinges in trouble and out of order : and then especially , when as vertue is euill entreated euen vnder the coloure and shewe of iustice , of the whiche matter hee had intreated chapter third , and fourth , and fifth .

From thence he maketh himselfe an entrance vnto the seconde part of the vse which he teacheth to proceede of godlinesse , namely of the framing of our life aright : in the whiche second part notwithstanding he very fitly repeateth manye thinges which appertaine vnto the first part . First of all hee setteth downe general rules concerning the framing of our life well and honestly whose sure and certayne safegarde he sayth to consist in godlinesse it selfe : from the ninteenth verse of the seuenth chapter vnto the twentie and one verse of the same .

Then he giueth a lesson for the auoyding of curiositie , vnto the 22 verse of the same seuenth chapter , from the 23. ver. vnto the ende of the chapter , Of auoyding of lust and Wantonnesse .

In the 8. chap. ver. 1. Of Modestie vnto the second verse .

From that vnto the fift , of Prudence , whereby wee maye know safely how to behaue our selues with Kinges & great personages .

From the 5. ver. vnto the 15. ver. of the 9. chap. Of stoutnes of mind to behaue our selues constantly and couragiously in so great hurliburly of things of this world , that we bee not ouerwhelmed with those waues , where is discoursed a notable place Of the end of the wicked .

There is handled an excellent comparison of Wisedome with Folle , from the 16. ver. of the 9. chap. vnto the 3 ver of the 10. chap. from the 4 ver. of the same chapt . vnto the 7. is taught a lesson of modesty , Of the keping of modesty euen toward waiward & bad magistrates . The 8. ver. of the same chap. of auoiding of deceit , and Of babling , ver. 9.11 . Then of Industrie and diligence , ver. 15. of a King , ver. 16 & 17. that is to say , how auaileable it is for the common wealth to haue a good king . The 18 ver. of the same cha. of Slouthfulnes , that is to say , of the hauing no care for a man his houshold , against the which he matcheth thrift and profitable diligence ver. 18. Herevpon taking occasion in the 10 chap. he setteth down a most holy precept concerning Charity , to helpe the poore , albeit there appeare no hope of recouering of that which we giue vnto them . In the 12. chap. applying that doctrine vnto yong men , the which do most neede the same , he teacheth a most holesome & necessary lesson , Soberly to vse this life , & with the earnest thinking vpon death , as it were with a bit to holde in and rule the delites and wanton pleasures thereof , and not to let passe the occasion to doe well : least we be ouertaken with death at vnwares . Therefore he warneth yong men in their flourishing and strong age , earnestly to think vpon old age , yea and also death it selfe .

So he maketh an end of the whole disputation , and as the rules of a true demonstration doe require , he setteth downe the summe of the disputation in plaine words , The end of the whole law is heard , Feare God , &c. Of which words doubtlesse the contents and matter of the whole disputation is to bee iudged , as if he should say : That which was to be proued . And he doth in such sort note the chiefe and principall ende , that he doth withall shew the cheefe and essentiall partes of the disputation He declareth by way of praeface that he bringeth not these thinges neither from the opinion of the common people , nor from the schooles of man his wisedome , but fetcheth out of the very storehouse of the truth ▪ which soundeth in the Church of God , grounded on sure sentences of God his decrees , as namely that happines consisteth in godlines , and in the true vse therof , that is in the keeping of the commandements of God : That this is all man , or the whole of man , that is the principall and cheefe end of man his life ▪ the master end , as they vse to speake . Finally that God by his prouidence doth wisely order things that are entangled , and will in his time repaire them .

The issue therfore of the whole disputation is perfect and ful . That happinesse is not to be founde in thinges of this world : That the same doth consist in godlinesse , to wit , by the which we are ioyned vnto God , that we maye obtayne life euerlasting , that is , true and perfect happinesse : that the vse and profit of Godlinesse is very great and very excellent , the which doth plentifully flow through all the parts of our life .

This seemeth to be the discription and frame of this discourse , in the which with a wonderful knitting together of arguments , and a loftie and indeed philosophicall kinde of writing is handled a most weighty place of true moral philosophy , Concerning the cheefe and soueraign good , and of the way to attaine it , and of the vse of the same But after a far other sort , then the morall Philosophers are wont to do , which in their darkenesse and ignorance haue hard and scarcelye reteined some certaine small sparkes of the original truth , the which are here very plainly declared .

And in the very maner of reasoning there is apparant , a notable example of that order of disputing , whiche is to bee found among the more sounder philosophers , the which do proue their matters with most inuincible and strongest reasons , the which in their art they call Demonstrations : The matter first is barely set down , then is it afterwardes more finely polished and garnished : the mater is canuased to and fro : there are vsed many inductions : the principles and certaine conclusions which spring of them , are plainely and euidently shewed : the laying open of them is diligentlye handled , the vse often repeated : a recital and abrigement of the whole disputation and discourse , shewing the matter and principal circumstances of the same . And it shal be profitable in the Table following , to set downe the summe and cheefe points , of the discourse which is moste obscure and hard .

A Table of the Doctrine contained in this discourse . The principall and cheefe end of this sermon is , concerning the cheefe and soueraigne good , in defining and setting out of the which because that men doe manye wayes goe awry , laying hold onlye vpon a shadow of happinesse in stead of true happinesse , therefore Solomon In the first place sheweth What happinesse is not , and generally teacheth , that the same is not in worldly thinges , the whiche hee proueth by the reckoning vp of the cheefest parts of the life of man , to wit , That it is not in the knowledge of man , Nor in Pleasure , Nor in man his Wisdome , Nor in vertue also herselfe , if i● be considered by the issue and falling out of things , Nor in any kind of lyfe , eyther of priuate or of great and famous personages . Cap. 1.12 . ver. to the end of the chapter . Cap. 2. ver. 1. & 2. Ca. 2. v. 3. to the 3. cap. ver. 15. Cap. 3. ver. 16. vnto the 6. ver. cap. 4. Chap. 4. verse 4. vnto the ende of the Chapter . In the seconde place hee teacheth What happinesse is : namely , to feare God , that is to say , to worship God with a true and vnfayned mind , the which is the scope and drifte of the cheefe question . Cap. 5. ver. 6. and 12. ver. 13. In the 3. place hee handleth . The vse of the doctrine of happines , the whiche he setteth downe to bee double , to wit , In ministring remedies againste the vanity of the life of man . In a rule of well and honest framing of our life . Cap. 5. ver. 9. vnto the 6. cap. v. 8. Cap. 7. ver. 9. vnto the end : where he gathereth the summe and abridgement of the whole discours .

These thinges being thus set downe , it remaineth , that we should vnderstand what is the vse of this most notable discourse . The vse of this discourse The policie of Sathan . For Sathan hath sundrie wayes abused the truth of this Doctrine , impudently to establish al kind of lies , wherof hath come to passe , that this booke being obscured and darkened with these vnfit and wrong interpretations , could not choose but lye in moldinesse and dust , that is to saye ,

Against such as abuse the words of this sermon .

Absurdities rising of the misse vnderstanding of some places of this booke .

1 Philosophye condemned .

2 The mortality of the soul .

3 Doubting of our saluation .

be little esteemed and regarded , Some being vnluckilye giuen vnto man his Philosophie , and by the selfe same thing bewraying their minde far indeed from true Philosophie , out of this that Solomon doth earnestlye finde faulte with vayne Philosophie ▪ woulde conclude that Philosophie is vayne , whereas Solomon sayth , That all thinges are harde and full of laboure : as if all other actions of life were to be layde aside , that they may wholy giue themselues vnto the study of those hard matters . Lewd & wicked persons make bolde to thrust vpon vs the Epicurish , & godlesse frantike opinion of the mortality of the soule , out of the words of Solomon , for that he saith , that there is all one ende of a foole , and of a wise man , of a man , and of a beast . Out of these wordes , A man knoweth not loue or hatred . Mad and vnskilfull Sophisters , doe shake the foundation of oure Fayth : that is , the assured perswasion & vndoubted assent and beleefe of the goodnes of god toward vs , without the which the knowledge of our saluation is altogether vaine : vaine are the sentences of promises , vpon the which as vpon vndoubted and sure principles and grounds of best knowledge fayth staying , gathereth euerlasting conclusions of the perpetual goodnesse and mercye of God towards vs : & finally vain is the Autor himselfe of those good thinges ( which God forbid that wee should so much as once thinke ) who hath so holily promysed these thinges vnto vs , and whose promises , when as we laye holde on by fayth , we doe as it were by oure seale confirme him to be true .

Whereas Solomon often sayth , that al thinges are vanitie , 4 The vtter ouerthrow of the whole course and trade of life . and willeth vs to forsake the worlde , some frantike spirites haue affyrmed that hereby is established the forsakinge and giuing ouer of those duties in whiche the trade and course of the societie and fellowship of man doeth consist , that is , the vtter ouerthrowe and destruction of life : as if mariages , gouernementes . necessarye laboures in the Churche , in the common wealth , and in our families at home , and suche other thinges , whiche appertaine vnto the maintaynaunce of this life , were condemned , that through the vnprofitable idlenesse & giuing ouer all things in them forsooth which wholy intende to consecrate and hallowe themselues vnto God our mindes should be troubled , and shunnish all company of men , then the whiche nothing can bee imagined and deuised more pernicious and hurtefull . Of the whiche deuises notwithstanding there haue bene manye vnhappye mayntainers among the auntiente Doctours of the Church : Auntient Doctors patrons of fooleries . and haue layde the foundations of iniquitie and superstition , whilest contrary vnto the flatte prohibition of the Apostle , they vrge too earnestly bodily excercise . What needeth many wordes ? Oute of this playne truth the frantike and prophane boldnes of men hath brought in infinit idols and shadowes of truth not through any fault of this most excellent doctrine . The booke of the Preacher a very hard booke . For albeit there is no man but that hee maye see this Booke to bee darke and harde to vnderstand ( as Peter sayth of Paule ) yet in vayne doe frantike heades take occasion of erroures vnto their owne destruction of thinges amisse vnderstoode , like as they doe of other scriptures ▪ when as this doctrine is not only true and altogether aunswerable and agreeing with the canonicall scripture , but is also very profitable for the well framing of the life of man .

The which Rockes that we maye auoyde , certaine rules are of vs to be set downe before vnto the which we may as it were diligently leuel in the searching out of the meaning of the wordes and the vse and profite is particularlye to bee shewed , the which wee ought to reape by reading this sermon .

Let the firste rule bee , that Solomon doth oftentimes speake , Certain rule● necessary fo● the true vnderstanding of this sermon . not according vnto his owne minde , but according vnto the iudgement of reason being corrupted , albeit he seeme to lay downe thinges barely and playnelye : namely of purpose so precisely framing his speeche , that the image of this blynde reason maye bee more clearely and liuely represented . So there are often chaunginges of speeche , The first rule 〈◊〉 . the whiche , if Solomon his purpose bee not throughlye examined , maye seeme to haue a cleane contrarie force and meaning .

The Seconde , that wee must not giue iudgement of the whole sentence by some parte of the sentence , 2 The second rule . but must weigh the whole it selfe by his circumstances , comparinge togither the things that go before with the things that followe . For as it is a point of inciuilitie ( as the Lawers do teach ) to catch some one parcel of the lawe , not viewing the whole lawe , so is it no point of a Diuine , snatching at some certaine wordes , to iudge of the whole sentence . For many things are spoken in some respect , and that most truely , the whiche in them selues and simplye shoulde not bee true : as it shall appeare by the places themselues .

The thirde , 3 The thirde rule . that Solomon doeth not condemne the things themselues , and creatures of God , as knowledge , the pleasant vse of things , prudence , riches , honours , and other such like , but the abuse of these things , that is to saye , the studies , counsailes , desires , endeuours of mankinde abusing the good creatures of GOD. For it is blasphemie to condemne the creatures of God , the which cannot bee but verie good , whereas all the fault of the vanitie of them is to bee layde vppon man , as being cause thereof . For whatsoeuer God hath created ( sayeth the Apostle ) is good , and nothing to bee refused , if it bee taken with thanks giuing : the which vse also of the creatures Solomon doeth euidently and clearely teache .

The fourth , that the ground of all these precepts , the which seeme to be meere ciuil , & to appertaine vnto this life , 4 The fourth rule . must be wisely noted , that they may be distinguished from politike or Philosophicall precepts , with the which otherwise they might after a sort both in wordes and meaning seeme to agree . Namely that the knowledge of the redeemer is the life , & as it were the soule of al this doctrin , & therfore that forgiuenes of sins & repentance , the promise of euerlasting life in the person of the sonne of god , & to be short his voice sounding in the true church vnto the true & sound understanding of this doctrine , ought first of al to be laid down , & to be the euerlasting and in deede chief principles of the same . Herby shal this holie Philosophie be distinguished from heathen and prophane : and the sounde and liuely portraiture of vertues , which are here set downe vnto vs , shall be seuered from politike vertues , that is to saye , from the shadowe and shewe of vertue : that wee shoulde not reckon Solomon in the same number with Hesiodus , The precepts of Solomon do greatly differ from the precepts of the Heathen Philosophers . Pythagoras , Phocylides , Plato , and the rest of the teachers of the Heathen : like as Solomon him selfe doeth also plainly witnesse that his doctrine is the selfe same , the which to wit hee hath learned from one Pastor , that is Moses the minister of the lawe , or rather from Christ the euerlasting teacher of his Church , & that he onely applyed it as it were prickes vnto the men of his time , and taught it in the Church , in whose bosome hee must rest himselfe , whosoeuer will truely profite in the same and thereby reape assured and certaine commoditie . Although wee must also knowe this , that alwayes the chiefe light of the worde of God is to be sought out of the doctrine of our Lorde Iesus Christ deliuered by his Apostles , least any man should thinke that we doe so commend one , and the same light of the fathers before Christ , that by the comming of Christ him selfe we did not perceiue the sonne to haue shined more brightly then at noone day .

Through the guidance and helpe of these rules , and the true laying open of the wordes , the meaning of this sermon will not be ambiguous or doubtfull , nor the vse and profit vncertaine , the which no doubt will be manifold by the sure and certaine vnderstanding of this moste excellent doctrine .

1 The first profit . This truely is verie great and most profitable , to knowe the way not onely how to lead this life well and happily , but also the way how to come vnto that euerlasting happinesse , which remaineth for vs in Heauen . For when as this cause hath moued all men , of all ages ( in whom there haue any sparkes of trueth remained ) that setting asyde all other things they haue giuen themselues wholy to search out the best state of life : A way to attaine vnto happinesse . no doubt they spent their so great care & trauaile in that studie for the hope to liue happily : and yet it is manifest that they haue beene so busied in this matter , that they may seem not so much to haue attained the thing which they sought , as to haue made vowes of a thing most excellent . Therefore the authoritie of this doctrine ought to be most honourable vnto vs , whereby wee may attaine not onely vnto the knowledge , but vnto the sure & sounde knowledge of so worthie a matter , not hauing Plato , Aristotle , Cicero , or some other blinde man to our guide , but Christ himselfe the true archeleader vnto life , as who is vnto vs from his father the waye , the trueth , and the life . In laying open this happinesse . What it is , and what way wee may attaine vnto it , this sermon is chiefely occupyed .

Also in so great imbecillitie and weakenes of mankind , 2 The second profit . To beare our selues valiantly & stoutly among the discommodities of this life . among so manie mazes of so great confusions , out of which there is no way to be found out , it can harde and scarsly be chosen , but that our mindes shall be greatly amazed : when as wee beholde the falles of mankind , the ouerthrowes of kingdomes , the deathes as well of good as bad , the good in their life time to be often troubled with great miseries , the wicked not onely to bee safe and free from troubles , but also to flourish , and to bee indued with wealth & kingdomes . Against these so daungerous awhapementes as it is needfull that our mindes should be strengthened with conuenient remedies , so this sermon doeth yeld vnto vs those remedies clearly and plentifully .

And among all the vanities of the life of man this is the most vaine , that there can scarsly any man be founde , 3 The third profit . A remedie against discontentednesse with our estate . which liueth content with his estate : the which is ingraffed in all men by the blot of sinne , that they are carried about to & fro with vaine desires : yea , and more ouer doe defraude & bereaue themselues of the vse of thinges present , and vexe themselues in vaine with care and carking for thinges to come , and cannot soundly enioye the benefits of God . But if perfect contentednesse of minde be a true note of happinesse : doubtlesse this pensiue and toylesome care and carking is a token of chiefest vnhappinesse . This sermon afoordeth fit remedies against this miserable and restlesse vanitie also , and that so conueniently and plentifully , that there can be nothing so pensiue and toylsome in this life , which may not be asswaged with these remedies . 4 The fourth profit , that in the common societie we do our duties .

It should be an ouerthart satietie and contentednesse of minde , carelesly to despise the duties of life , such as the law commaundeth . Therefore Solomon teacheth , that we ought to be in such sort prepared , that wee be so farre foorth content with the present state of things , that we withdrawe not from God that obedience the which wee owe vnto him . The which he teacheth to be the true vse of that same godlinesse , which he affirmeth to be the sure waye vnto happinesse Therefore that God is to be obeyed , the duties of our calling diligently to be done , & all the encumbrances , the which are linked with the same , to bee borne and suffered with a quiet minde .

5 The fift profit , that we follow our vocation and calling . He setteth downe a way and meane how to beare these encumbrances with a constant minde : that is to say , that we heedefully followe the rules of God his commaundements , refraine from man his curiositie , the which through confidence in it selfe stirreth vp vnto things beyond the compas of our vocation : that we should not walke proudly & rashly in the ministerie of our vocation , trusting vnto our own strength : but that we aske help of God , & be obedient vnto him , what euent or issue soeuer doe in the ende fall out , and out of his promise perswade our selues . that so farre as he shal see it expedient , our course shal profit the church , according vnto the proportion & measure of our giftes .

6 The sixt profit , that wee strengthen our mindes by the worde of God with sound patience But least that we might suppose that in this booke is set before vs a certaine kind of Phylosophical mortification or patient enduring of labours , Solomon doth diligently teach , that the liuely doctrine of the church concerning the forgiuenes of sins & life euerlasting with the persuasion wherof is ioyned the gift of regeneration or newbirth , is the foundation of these comforts , the which good mindes doe vnderstand to be true & healthfull . For , for this cause he will haue vs to enter into the house of god , and to come to heare the voyce of that only pastor , of whom he doth plainly confesse that he hath receiued all that he hath . To wit , that the sonne of God apeareth not only the iudge of our fightings , but also to fight with vs , that by his power wee may ouercome , yea , and also that his power getting the victori might triumph in our infirmitie or weaknes . A difference betweene heathenish and Christian patience . This Christian patience therfore , of the which the preacher entreateth so plainly in this booke , doth far & wide differ from heathenish or Philosophical patience the which consisteth only in this , to thinke that there is nothing befalling to a man , but that it may befall vnto it , to count all things vnder it self that may happen vnto a man , & despicing them to contemne all humane chaunces , and to be wholy fitted & framed by reason , by whose rule it suffereth it self to be gouerned , & suffereth those paines for duties sakes , the which reason hath ordeined to be suffered . But in as much as that same reason it selfe is blind , we must also holde that the guidance of the same is preposterous & ouerthwart : and that therfore there is no true patience : no right framing of duties , before the which the acknowledging of the true God doeth not shine , the which is the rule of true obedience : to wit , that wee beare with a quiet mind the labors & miseries the which god willeth vs to beare , & that we obey his commandements , albeit that it be with the assured hasard of our liues , moreouer that we beg & wait for help from him & that through the hope of this help from God , we constantly perseuer & continue in the rase of our calling begun , & that with assured contentednes & quiet of mind , we asswage the sorrowe , the which by reason of the incumbrances of this life cannot choose but greatly dismay our minds , & that we hope for happy successe such & so great as the lord shal please to giue .

These & other most excellent profits may be gathered by the reading of this sermon : as for the places in which these profits are contained , I did not think good for this cause seuerally to set down , because that euery foote they come in the way of the reader . But hereout let vs learne so to frame our selues , that abandoning the vanitie of worldly desires , we wholly giue our selues vnto the seruice of God , & that we go in that path of happines , the pledges wherof we haue in this life through assured & sound quietnes of mind , & the pleasant vse of the gifts of God , vntill that at the appointed time , we attaine vnto the possession of perfect happines the which God hath laid vp for vs in heauen . This setting down of the manifold profit of this book , will prepare the minde of the reader vnto the more full reading of this sermon . Let it be enough for vs to haue noted the chief points .

Now in the laying open of the wordes themselues there lyeth no smal hardnes . Great hardnes in the words of this booke . For in the very phrase of speaking ( the which in deede is poetical , & therfore more loftie with the garnishments of figures ) Solomon seemeth beyond the common course of speaking , to haue vsed a certain more exqui●te brauenesse of a more fine & excellent pensill . Such a kind of loftinesse and maiestie of speache , as wee also see especially in Esaias : albeit neither Moses , nor Iob , nor Dauid are without their grace and exquisitenesse in writing . So the holye Ghost , whose iudgement concerning thinges is best , hath also vsed the best and most elegant words : so that they are to be taken for starke fooles who accusing the simplicitie of the scripture of childishnesse and not knowinge how to speake , doe therefore refuse it , because they are not able to conceiue the finenesse and trimnesse of the same . For when as they are blinde in the thinges themselues , why should they not be blinde also in the wordes ? And let vs set against their vnskilfulnesse the forceable and pithie eloquence of the holie Ghost most farre in speaking exceeding all the giftes without question of all heathen writers . An this verily is true , if not onely the wordes , but rather the power and force of the scripture bee weighed , so that those things which in some Prophets may seeme base , and as it were creeping on the ground , do yet notwithstanding with their weight , and their heauenly maiestie throwe downe and as it were trample vnder their feete all the flourishing and furniture of man his wisedome .

Vale.

A Commentarie of Iohn Serranus , vpon the Preacher of Solomon .

The first Chapter . 1 The wordes of the Preacher , the sonne of Dauid , King in Hierusalem .

The Exposition .

THere is no doubt but that by this name of the Preacher , Solomon noted vnder the name of the Preacher . Solomon is noted after a certaine kinde of excellencie , for as much as the names of Dauid his father , and the kingdome of Israel ( the chiefe citie whereof was Hierusalem ) are plainely expressed . But at what time he wrote these things , it is not in deede certaine : The time vncertaine when this booke was written . yet the coniecture is likely to be true , that he wrote these things in his last age : for he writeth in such sort , as if he had learned this doctrine by verie great experience of things and long vse : and there is a peculiar circumstance hereafter , cap. 12. And this Preface he setteth downe before this most excellent discourse of the chiefe and soueraigne good , to get vnto him selfe authoritie and attention or heedefull hearing by the gloriousnes and dignitie of his person : for it is not one of the common sort that speaketh , or secretly whispereth some thing : but he doth euidently preach , who being garnished by God with great and glorious giftes , and renowmed in the Church of God with princely dignitie , hath lawfull authoritie to teach , for it is not to be thought that it came to passe at all aduenture , that Solomon was indued with that same extraordinarie wisedome . Yet doe I not thinke that Solomon preached these things out of the Pulpit , for I alow the coniecture of Luther , that the Hebrew word which is translated the Preacher , is rather to be referred vnto the matter it selfe then vnto the person of Solomon : the which doctrine he did not onely teache diligently vnto the men of his time to serue vnto all occasions , but also would haue it to be common , that it might be vnderstoode of all men , and being committed vnto writing that should last for euer , might be deliuered ouer vnto posteritie , Diuerse callings are not to be hudled vp together . and be profitable vnto the Church . For Solomon did not huddle vp together diuers functions and callings , that is to say the office of a King and of a Preacher . For whereas the holy historie doth beare record that he preached in the dedication of the temple , that was a thing extraordinarie , beyond the generall duetie of kings in maintaining and spreading abroad of true doctrine : and yet was not such , that the boundes of callings should bee broken , the which how pernitious and hurtfull it is , the holy historie doth teach by the lamentable example of Ozias no bad king otherwise . The Hebrew word Koheleth , the Greekes translate a Preacher in the masculine gender , that is to say , such a one as doth teach in an assemblie , or in the congregation and Church : whereas notwithstanding the Hebrew word is the feminine gender , the which the interpreters doe in such sense expound , that they say , this word Nephesch , soule , is to be vnderstood , in the same , that the gender may agree , as if it were a Preaching soule . And it seemeth to be a verie fit kinde of speaking , whereby the great earnestnes of the preacher is more expressely signified : as if namely not his mouth , but his minde did speake , that is to say , his minde after a sort were to be seene in his wordes .

By the name of Wordes , What is to be vnderstoode by this name Wordes . according vnto the vsuall maner of the scripture , he vnderstandeth certaine graue , weightie , & profitable sayings , not common or worne , but such as are worthie the minding , and verie meete to be well kept in memorie : as in the Psalmes , and in other places , and , the wordes of Ieremie , or , the word of the Lorde which was giuen by Ozeas , and such like , the which are wont to be set downe in the beginnings of the Prophets . And by this kinde of speaking this also seemeth to be signified , that the matter is not set forth barely and simply , or by writing , and in common speach , but such as is to be vttered by the publike ministerie of the Church : and that the same in deede is a profitable doctrine , the which soundeth in the Church , and that it is the office of the ministers , that they speake .

The doctrine .

The dignitie of the ministerie . 1 The authoritie of the word doth not in déede hang vpon the person of the minister : yet prouision must be made , that the dishonestie of the minister hurt not the dignitie and gloriousnesse of his ministerie . Nowe let the Ministerie of the Church be reckoned vile and base with wretched men , when as so notable a king had it in so great a price , that he would peculiarly be termed by that title .

The office of princes and magistrates . 2 The especiall duetie also of Princes and of all chiefe Magistrates is signified : namely that they be maintainers of true religion : and that therefore they diligently labour about this one thing , that the people may be rightlie instructed in sound doctrine : which is the true and sounde foundation and strengthening of all common weales . And truely by better right might we call that common wealth happie , in which the King or Prince , either were a diuine , or a diuine , king , then a Philosopher , such Philosophers as were the wicked Emperours and vnhappily learned , Marcus the Philosopher , and Iulianus the Apostata or backslider , in whom the knowledge of Philosophie and learning was an hurtful instrument to the plague and destruction of their subiects . On the contrarie side the examples of Dauid , Solomon , Ezechias and other godly kings haue taught , that the earnest studie and care to plant religion is the most sure foundation of the common wealth , wherewith it being established , may happily and prosperously be increased .

3 Furthermore the word Koheleth , What the word Koheleth doth teach vs . the which is taken from a verbe which signifieth to call together an assemblie , sheweth two things . One , that this is the true way to be wise , which is not occupied onelie in bare speculation , but that which is altogether referred vnto practize and the common profit of the Church .

4 The second , that the same is a true consent and agréement of kings and people , that with ioyned mindes they embrace true doctrine , and that Princes ought to be guides and preseruers of that agréement . For both the title of a Preacher is giuen vnto king Solomon : and also this word Preaching doth plainly import a multitude great or small , to be preached vnto . Let princes therefore and people know , what is the true and sure way to increase the publique peace : Princes . that the one imploy their trauell , that the voice of pure doctrine may sounde in the Church , and that they sharpely punish false doctrine , and that herein especially they vse their authoritie : People . and let the other with all diligence and reuerence execute the commandement of their Princes in maintaining and spreading abroade of true doctrine .

A generall confutation , touching the vanitie of man

2 Vanitie of vanities , said the Preacher : vanitie of vanities , all things are vanitie .

3 What profit is there vnto a man of all his labour , wherewith he laboureth vnder the sunne ?

4 One generation passeth , and an other generation commeth : but the earth standeth for euer .

5 The sunne riseth and the sunne goeth downe , and returneth againe vnto the place from whence hee riseth .

6 He goeth vnto the South and setteth about vnto the North : the winde goeth rounde about , and the winde returneth vnto his circuites .

7 All the riuers goe into the sea , and the sea is not filled : the riuers returne vnto the place from whence they goe , that they may returne againe .

8 All things are laboursome , neither is a man able to vtter it : the eye is not satisfied with seeing , nor the eare filled with hearing .

9 What is there which hath beene ? the selfe same thing which shall be : and what is there that hath beene done ? the selfe same thing that shall be done , and there is no new thing vnder the sunne .

10 Is there any thing , of which it may be sayde , behold this thing , it is new ? it hath bin in ready in the ages , which haue beene before vs .

11 There is no remembrance of the former things : and also concerning the latter things which shall be , there shall be no remembrance of them amongest those which shall be afterward .

The exposition .

2 Vanitie , &c. ] The purpose of Solomon in all this sermon . The purpose of Solomon in all this Sermon ( as hath beene sayde alreadie in the preface ) is to teache , what is happines , and what is the way and meanes for to obtaine the same . The which that he may shewe , because that the greatest part of men is deceiued vnder the name and shewe of happinesse , in the first place he teacheth what happinesse is not , that is to say , he refuteth all those things , in the which the corrupt and madde reason of man is wont falsely to place happinesse : that this part of the argument being prooued , the other may be the more strongly and clearely inferred . The proposition then of the principall argument consisting in confutation is this : In the wayes and matters belonging vnto man there is no happinesse , the which he prooueth for that All things belonging vnto man are heaped vp with most great vanitie , for this Vanitie is quite and cleane contrarie vnto felicitie or happinesse , the true and proper marke whereof is contentednesse of minde ioyned with reason . A note of tru● felicitie . Solomon his demonstration therefore consisting in confutation is full and perfect after this maner .

Maior . CE Nothing is more contrarie vnto happinesse , then vanitie .

Minor . SA But in all the partes of the life of man vanitie ruleth farre and wide .

Conclusion . RE. Therefore happinesse can by no meanes be found in the life of man .

The Minor or second sentence of the argument , namely that vanitie beareth the swindge in all the life of man , he prooueth diligently by a long recitall of many examples by induction from the fifth Chapter vnto the sixth , where he flatly setteth downe an assured proofe of the contrarie demonstration , to wit , wherein true happinesse is placed . The seuerall partes of the induction we shall examine in their places . This is the generall proposition , The generall proposition . Vanitie of vanities , &c. that is to say , whatsoeuer is in this life , is most vaine , neither can there any thing be excepted . Yea in a word man himselfe is but a verie bubble . Is there any man therefore well in his wittes which will thinke that he can finde happinesse in man ? This is the framing and setting out of the argument . Now the wordes are to be considered .

He first of all affirmeth that he saith this , to shewe that he doth not bring any vncertaine and doubtfull matter , but a doctrine of full and vndoubted credite : and such in deede , as chiefely doth belong vnto the office of a Preacher : An especiall duetie of a Preacher . who especially ought to labour this , that man may be prooued guiltie of vanitie , and through this knowledge of his frailtie and corruption be brought vnto God , of whom he must begge and haue remedie of his miserie .

Now this proposition is set forth with great garnishment of figures . Substantiues in stead of adiectiues . Substantiues are vsed in stead of adiectiues for the more forcible and earnest expressing of the matter , where he saieth , Vanitie of vanities : as if not onely the things appertaining vnto men were vaine , but also men themselues vaine and most vaine , yea and vainer then vanitie it selfe , and as it were an heape of all vanities together . Repetition of the same wordes . Also the repetition of the same wordes doeth giue a weight and increase vnto the sentence . It also appertaineth vnto the making of the speache more vehement , and moouing of affection , in that he doth not flatly set downe of whom he speaketh this , albeit in the verse following he plainly sheweth that he vnderstandeth it of man , which short kind of speaking is verie fit for vehement and earnest speach .

And further by this name All ( as we haue alreadie taught out of the second rule ) he doth not vnderstand all things created simplie in themselues , What is to be vnderstood by this word ( all ) but such things as are belonging vnto man , that is to say , counsailes , affaires , all actions , which are vsuall in this life , least wee might suppose the nature of the things themselues to be here condemned , the which almightie God hath made . For his purpose is to speake of man his happinesse , that is , so farre as happinesse may befall vnto man : and when as he was to prooue , that man is most farre from the same , he was also to set downe his vanitie , & not the vanitie of other creatures . And therfore I do not hold with them the which do suppose that Solomon speaketh generally of all things . For albeit that it be true , that the creatures which otherwise are good , are but meere vanitie if they be compared with God , because there is in them nothing firme nor stable : yet that doth nothing at all agree with the proper meaning of this place . For his purpose is to speake of man . Nazianzen . Therefore Nazianzen in his Paraphrasis doth thus expound these words : How vaine and vnprofitable are the things and endeuours of men , what soeuer are belonging vnto men . Yet is it notwithstanding true , that the vanitie of man hath raunged so farre , that it hath with the infection of his sinne , infected also all other things created , as the Apostle teacheth , Rom. 8. chap. 5.20 . But the meaning of this place is simple and plaine , namelie , that in the affaires of men , in their busines and actions there is great vanitie , and therefore happinesse is away from them : as which are miserable , full of trouble , vnquiet , combersome , fleeting & vnstable through vncertaine alterations , and in a word altogether in bondage vnto corruption .

The doctrine .

1 In that he so precizely condemneth all the things of men of vanitie , & foresaith that he doth it as a Preacher , An especiall duetie of the seruantes of God . we are taught that it especially appertaineth vnto the office of the seruantes of God , earnestly to condemne the vanitie of men , and to thunder against the pride of men , that the wit of man rest not in it selfe , but séeke his felicitie and happinesse without himselfe . Let therefore their lying vaine bablings goe , who whilest by sundry disputations they seeke man his happinesse in man , they throwe man downe headlong into a bottomlesse gulfe of infelicitie or vnhappinesse . This namely is the difference betwéene the trueth and a lie : the one pleadeth man guiltie of his infirmitie and weaknesse , with an healthfull condemnation : the other kéepeth man within himselfe with an hurtfull error .

2 It is also a true note of true pastours , A true note of true pastours . with admonitions and reprehensions , according as occasion and necessitie shall require , to apply this general reproofe of vanitie vnto al the parts of life , & there is no doubt but that this way of teaching is a right diuiding of the worde . Contrariwise flatterie , is a badge of false teachers .

3 And out of this cleare and expresse description of the vanitie of man we doe learne , Men ought diligently to thinke vpon their vanitie . how diligently we ought to thinke vpon our vanitie , that we may walke with great carefulnesse in this course of our life and vocation : for if Adam in Paradise left tokens of his so sorowfull inconstancie , what shall we doe in this mire of vanitie ? Let therefore this decrée of God concerning our vanitie come into our minde , and let vs not go about to wash it off with vaine exceptions : for this vanitie is not peculiar and proper either to some one age , or vnto certaine persons , or vnto some one part of our minde , but common both vnto all men and ages , and vnto all partes of the minde , so that there is nothing in man to be excepted , vnto the which this infection of vanitie hath not reached . And there is a verie notable picture of this our vanitie in Dauid . If man and vanitie ( saith he ) be put in a ballance , men shal be founde lighter euen then vanitie it selfe . Yea and in the verie minde it selfe there is most great and most vaine vanitie : and the companion and nurse of this vanitie is corruption and peruersnesse , as appeareth by the saying of the workemaister complaining of the deprauation and naughtines of his worke , that all the imagination of the thought of the heart of men is wicked continually . This is in déede to know a man his selfe , to stand in néede of remedie , that we may be eased of our griefe the disease being knowen , that we diligently runne vnto the remedie .

The exposition .

3 What profite The chiefe proposition of the confutation being set downe , Hee prooueth all men and all affaires of men to be subiect vnto vanitie . he commeth vnto the proouing of the same , and in plaine wordes teacheth , vnto what subiect he attributeth this vanitie , namely vnto man : whom he pleadeth guiltie of this vanitie . The summe & effect is , that this is a token of most vaine vanitie , for that men reape no commoditie , of so many and so great labours , which they so toilesomely take in this life . For this is the Chiefe circumstance of that vanitie , the which he goeth about to prooue , Namely , that all the labours of men are vaine , if they be considered by the outward euent and issue of the same .

The interrogation or asking of a question after the maner of the Hebrewes , What this figure interrogation importeth . besides the grace of the figure , maketh vnto the certaintie and vehemencie of this matter : for that he intreateth of a thing that is not doubtfull , but yet such a thing about the which we all ought to labour with all the thought of our minde , as which is the chiefe point of all our life . And vnto this question the answere must be made , namely , that no profit commeth vnto men of their labours , that the proposition may be full , That there is nothing in man , whereby any profite may arise vnto him for the attaining of happinesse : yea and moreouer whatsoeuer is in him , the same to be most vaine : for that he is not able for to enioy neither good things present , nor absent . In getting of them , there is great labour , great wearinesse : in keeping them most great carefull & pensiue hardnesse , and in loosing of them the greatest paine of all . The lawfull labours of our callings not condemned . For his meaning is not to condemne the lawfull labours in our vocation : but by the issue and falling out of things belonging vnto men ( as we taught in the first rule ) he doeth iudge of the labours themselues , the which manie times passe away in vaine vnto men besides their purpose and meaning .

Mens labors are lost sundry wayes . Nowe mens labours doe perish and are lost vnto them sundrie wayes . Namely through the selfe same miserable care and carking pensiuenesse , By ouermuch care and pensiuenesse . whereby it commeth to passe , that men cannot enioy euen the present good things , & therefore haue no more that which they haue , then that which they haue not . Moreouer , by the losses and ouerthrowings of the things themselues . By the losse of things . By how many and how notable experiences is it founde true , that men do roule the stone of 1 1 That is , they take endles paines to no purpose By death it selfe . Sisyphus , & profit not one whit , yea that they build the tower of Babel ? To conclude by death it selfe , the which doth cause vs , will we nill we to leaue behinde vs heapes of things that are most deare vnto vs , for according vnto the first rule wee haue to note , that Solomon speaketh according vnto the iudgement of man his reason , which determineth of the things themselues by the issues of the things : she seeth death to be the end of all things , and that all one estate tarrieth for all men later or sooner , the which without all doubt shall come at the last at his time . This is the knitting together and meaning of those wordes .

The old translater hath verie well expressed the Hebrew word which is translated Profit , saying , What is there more remaining vnto a man ? It signifieth that which remaineth , that is to say , profit or commoditie , that which is ouer and aboue , Rom. 4. aduantage , or gaine . What is the fruite of labour ? For after labour fruite is looked for , but what remaineth vnto men after so manie labours taken ? Nothing , that is , wearinesse and vaine hopes .

Furthermore he doth most clearly set downe the endeuours of men . The Hebrew word signifieth miserie or trouble , to wit , that carking and pensiue toyle , wherewith men turmoyle themselues , Menedemus . as he in Terence vexing & toyling himselfe : in which number are euen the most wise and also the most wittie .

He sayth All , All. to signifie and expresse that vncessant wearing , wherein men wrastle , so long as they liue in the course of this life : when a man is come vnto the goale , he must begin againe at the setting forth . And it is a race in which one must run too and fro , and not right forth , in which namely there is no end , but the easing of one wearinesse , is for the most part the beginning of a greater .

He addeth , Vnder the Sunne , Vnder the Sunne . both to expresse the place of this pilgrimage , in the which wee must trie these masteries , that is to say , this vale of miseries lying vnder the Sunne : and also to comprehend whatsoeuer the whole world doth containe : least we might thinke that there were some part of the earth ( as it might be the fortunate ylandes ) free from the miseries incident and falling out vnto the life of man : but that we should know , that how farre soeuer the earth stretcheth , euen there this calamitie and miserie tarryeth waiting for all men . But the name of the Sunne is more maiesticall , as the which namely being the brightest of all the starres doth as it were viewe all landes with his light , neither is there any thing in the whole world , the which doth not feele his efficacie , force and power .

The Doctrine .

Without the blessing of God our labours are in vaine . 1 In the gouernement and ordering of our whole life , experience teacheth this to be true , both in the ruling of the common wealth , and also of our priuate families , that the house is builded in vaine , vnlesse God doe builde it , and that the citie is watched in vaine , vnlesse God doe watch it and gard it : and to be short that the endeuours of men are to none effect , vnlesse they be vpholden with a certaine singular blessing of God . We must not therefore be so sottish and foolish , as to depend vpon our owne strenghtes , but ought to commit vnto God both the common wealth , and our families , yea and moreouer the course of our vocation and whole life , and earnestly to call for his helpe , that he would not suffer our labours to be in vaine : if we depend vpon our selues we shall finde that the victorie is not of the strong man , nor good successe of the wise . With this remedie therefore wée are to helpe this vncertaintie of life , that according vnto the compasse of our calling we doe in such sort follow honest labours , that we burne not with desire that can not be filled , but beg our dayly bread of God , and whatsoeuer issue he shall giue vnto vs , that we reckon the same as gaine , and cut off long hopes with short space that we haue to liue .

2 Furthermore , The reward of our labors is not to be looked for in this life . we ought in such sort to frame our selues , that we doe not inclose the fruits and profites of our labours with the boundes of this life : but our life is in such sort to be ledde , that our conuersation be in heauen : let vs here sowe in faith and hope , the which we may reape in déede in heauen : and let vs knowe that there is reserued for vs of God a reward of all our labours .

3 Let vs also remember our infirmitie and weaknesse , Men musical to remembrance their infirmitie . let vs know that we are vnder the Sunne : and therefore let vs modestly kéepe our selues in this lownesse of our estate : yea & moreouer let vs consider the ende of those men to bée shamefull , which are proude in so great vncertaintie , and set their owne counsailes against the prouidence of God , the which is in déede after the maner of Gyants to séeke to clime vp to heauen , and through foolishnes and madnes most shamefull to forget their owne estate .

4 Also when as the Lord hath laide vpon this life of ours this condition , The encombrances of this life are to be borne with prayer and patience . let it not be any wonder vnto vs in this life , if we féele such prickes , but let vs asswage these common burdens and discommodities of life by calling vpon the name of God and with silence , and let vs so much the more diligently thinke vpon that better estate , which abideth for vs in another life : and let vs assuredly hold , that verie death it selfe is an entrance vnto the life that is happie and immortall .

Man hath no strength at all in heauenly things . 5 Nowe if in bodily and worldly things man his abilitie be so weake , howe much more weake shall it be in those things which appertaine vnto the life euerlasting : in which the powers of man are not onely féeble , but also none at all ?

The exposition .

4.5.6.7 . One generation I read these fowre verser in one rewe together , because that they containe but one certaine and simple matter , to prooue that first and principall proposition concerning the vanitie of the life of man . It is therefore the Second circumstance of that general confutation , The second circumstance . taken from the vncertaintie of mankinde , making a comparison with things without life : the which according vnto the ordinances & lawes of their natures , do constantly keepe their courses among the sundry ruines and changes of mankind . And it agreeth with the argument and matter alreadie layde open after this maner , How can man reape any certaine fruite and profit of his labours , when as all mankind is carried about hither and thither with a most vncertaine motion ? For in this vniuersalitie of nature , there are some certaine and as it were set dueties and offices of things , the which are kept assuredly . The earth . The Earth standeth in the middle place of the whole world , as namely the center therof , and the seat and dwelling place of all liuing creatures . The Sunne . The Sunne hath his risings and goings downe , the which he keepeth with an vnwearied course . The Wind , The Wind. albeit that it haue his passages from sundrie partes of the heauen , yet it keepeth the same constantly . Riuers . Likewise the ebbing and flowing of Riuers from sea vnto sea is diuerse and manifold , but yet the same such , that it remaineth all one & constant . To be short all things according vnto the measure of their creation , haue their setled and stedfast boundes , within the which they keepe themselues : but what is more vnstedfast then mankinde , what more weake , when as seuerall and particular men doe dayly die , and are dayly chaunged with a certaine vnstable and vnsteadie motion , so that one age diuerslie followeth another with sundrie chaunges , and there fal out horrible rents in mankind , in the ouerthrowes of cities , kingdomes , families , and in the destructions of men themselues ? Here therefore is a comparing of man with other things created , by whose more strong estate his weaknesse and vncertaintie is more euidently shewed .

That this is the proper and true meaning of this place , Diuerse expositions of this place . the circumstances themselues being wisely & diligently weighed , I hope the learned wil iudge : albeit that it be diuersly expounded by the interpreters . Some thinke that it is a similitude taken from the motions of the sunne and of the waters , so that in these should be set forth as it were a picture of the vnstedfastnesse and turning vp and downe of the like miseries in the affaires of men , the which miseries can not be letted neither by the deuise , nor wisedome of man , that it should be a most simple applying of the similitude thus : like as the Sunne and the water haue continuall turnings and goings about , so the affaires of men together with the miseries which are mixed with them , are turned vp and downe , neither can the troubles at any hand be letted by the counsaile or wisedome of man . The which doctrine in deede is most true , like as the same is manifest to be seene in matters both publique and priuate : but the proper circumstances of this place are not agreeable therewith in euerie respect , as it will appeare vnto him that more heedefully shall consider the place it selfe . Others suppose that it is no similitude , but that these things are alleaged for themselues , to confirme the general proposition , Al is vanitie , So that Solomon beginneth at the very groundes and causes of things , that is , with such things as by their restlesse motion declare their vanitie : and as concerning the Sunne they say that he plainely speaketh these things , the which is the cause of the generation and destruction of these inferior things , and hath great rule ouer them . Others doe in such sort consider of the similitude , that they apply it after this manner : as these things continually keepe a set course : so men are not changed , but alwayes abide in the same lightnes , curiositie , & restlesse inconstancie of their affections , and are neuer a whit taught or amended by others examples . The Rabines and Ierom. The Rabines and Ierom transforme and turne all these things into strange allegories , in reckoning vp of the which I would be afraide to abuse the patience of the reader , with the rehearsall of so vaine trifles . Therefore letting passe these things , I nothing doubt but that the wise reader will be satisfied with the former exposition , as being the most plaine and most true . The summe and effect is , Hereby the vanitie of the life of man doth most especially appeare , for that whereas all things created , yea such as are voide of reason doe stedfastly keepe the set courses of their creation , man contrariwise is often changed euery houre , and his ages doe passe away in great diuersitie and alteration .

Now the words are diligently to be weighed and considered . Dor. The Hebrew word Dor doth signifie an age , or world , or rather , ( as the learned Hebrewes affirme ) the dayes which man liueth in this world : the word being deriued of a verbe which signifieth To dwell : that so the condition and estate of man may be signified , as which namely is such , that it hath here no certaine abiding place , but onely as it were an Inne to lodge in graunted vnto it . For so man ought to thinke . Men therefore succeede and come one into the place of another , & sundrie are the alterations of sundry men , & often are the chaunges of mankind , the which are noted by the expresse words of going and comming : as if the life of man were vncertainly tossed vp and downe as it were with flowing and ebbing . Of this shortnes & inconstancie wherewith mankind is diuersly tumbled about , as there are notable descriptions euen among the heathen writers , so this life of his especially , & daily experience , do hereof set forth true & liuely pictures .

The word standing . Against this vncertaintie of men he setteth the constant firmenes and stayednesse of the earth , But the earth standeth for euer , the word therefore of stānding is matched & set against the words of going and comming , by the which we haue said the chaunge of mankind to be noted . And he hath verie fitly vsed the word of standing , speaking of the Earth , to signifie the vnmooueable firmenesse thereof , the which as being the center of the world doth stand in deede , as in the Psal. 104. ver. 5. the true Philosophie doth say . The earth then obserueth & keepeth the office inioyned vnto it of God , both to be the midst of the whole world , and also the seat of liuing creatures , when as in the meane season not onlie some particular men doe die , but also many generations of men , cities , kingdomes , empires , are diuersly changed . Gnolam , or Hholam . Also the word Gnolam , ( or according vnto some ) Hholam , is knowen to signifie the space either of a long time , or else euerlasting . But in this place vnto vs Christians it is manifest out of the doctrine of diuine and true Philosophie , that it is not taken for an euerlasting time , but onely for a long time : which Philosophie teacheth that the world is not eternall , but that it shall perish at his time , albeit these things also are spoken by the way of comparison in regard of the shortnes of the life of man being as it were but of a dayes continuance , so that in this respect the earth may seeme to haue a certaine eternitie . He maketh mention of the earth in the first place , as being better knowen vnto vs , & in which do befal those changes of mankind , whilest it as a most strong pillar , remaineth firmly among those alterations of worldly things belonging vnto man .

Vers 5. He sayth also that the Sunne doth his office as it were his taske , The Sunne . with a constant and perpetuall race , so that he neuer wandreth from his appointed course . And he vseth a notable & very liuely description of his course , as if the Sunne did continually runne as it were betweene certaine marks of a race or goale , and did so seeke vnto the marke , that so soone as he is come thither , he runneth againe the same race renewing his way , & so with running too & fro , goeth from the East vnto the West , & so backe againe from the West vnto the East : and so without ceasing executeth the partes of his office since the time of his creation . The worde Schoeph signifieth not onely to breath , but also as Mercerus hath noted very wel , to looke vpon . And both significations agree very well with this place : for the Sunne is set forth as it were panting and striuing to reach vnto his marke : the which he looketh vpon to this ende , as they do which are desirous to come vnto the mark : such maner of descriptions as are eueriwhere to be found in both Greeke and Latine Poets , the which of purpose I ouerpasse . The Sunne therefore with set boundes of his race , and equall distances of time , pointeth and marketh out the yeere , monethes , dayes , and doeth constantly continue in this his vocation as it were , when as mankinde euerie foote receiueth diuerse formes , diuerse changes and alterations .

Verse . 6. I altogether vnderstand the whole sixth verse of the Winde , The winde . and not of the Sunne , as other interpreters doe . Namely , the issuings forth of the winds as contrarie one to another , out of the foure quarters of the world : the which cannot be sayd of the Sunne , the which is carried about from the East vnto the West , through the force of the first mouer or firmament , and with a peculiar motion of his owne , proceedeth from the West vnto the East : and goeth not into the South or North. And he maketh mention of one wind , the which goeth through the foure quarters of the worlde diuersly by set and constant spaces , or at least wise , by whose commandement , as it were the commaundement of some great King , all the windes are mooued : The opinion of the old Philosophers touching the windes . in which words there appeare some steppes of the opinion of the olde Philosophers concerning the windes , who did thinke that there was but one winde onely , and that the same was diuersly mooued & carried hither & thither . Doubtlesse it is a thing most true , that the winde is not euerie beating of the aire , and that the diuerse names according vnto the terming of them by men , were not giuen in vaine : but that the powers and qualities of the windes are diuerse and contrarie , the which doe blowe from certaine and set places , and do order their blastes with a certaine greater power some one then an other : as is shewed , Psal. 104. and 107. The which miracles of the winds , the writings of the Philosophers : do shew not onely vnto the learned : but also the most euident effectes doe make apparant vnto the vnskilfull . But the more deepe & through discourse of this matter I leaue vnto the schooles of the Philosophers .

He sayth also that the Waters doe constantly keepe the course appointed them by God : The waters . and that in such sort , that the riuers doe rise out of the sea , and returne into the sea againe , with a certaine vnceasing passage . The exquisite and exact treatize of the waters , like as of the winds I turne ouer vnto the Philosophers : neither doe I bring straunge doctrine into these writings , yet is it the duetie of an Interpreter at least wise to note by the way , such things as are spoken by the way . Aristotle his opinion concerning the beginning of riuers . Aristotle noteth this to be the originall and beginning of riuers , namely that the aire thickened in the earth by reason of colde doeth resolue and turne into water : and that it doeth not onelie drawe out water in the holes of the earth , that it may spring forth from thence , but also to minister and yelde continually newe matter , for riuers to come thereof . The opinion of old Phil●sophers . Yet this was the opinion of olde Philosophers concerning the beginning of riuers , That they both arise out of the sea through secrete and priuie passages of the earth , and doe flowe againe and runne into the sea , which appeareth both out of diuerse places of Plato , Plato . and also out of the flatte wordes of Aristotle , finding fault with this opinion , which Solomon doeth here set downe , but that this last opinion is more agreeable vnto reason then the former , it is manifest by plaine reason : for except the water of the sea , were conueighed as it were by certaine secrete pipes through the earth , and except all the water of all the riuers , which runneth into the sea , did againe come forth of the sea : who doth not see that it can by no meanes by chosen , but that the water , if it were but only of the riuer Rhodanus running euer since the beginning of the world , shoulde nowe long agoe haue filled the whole sphere of the ayre ? Moses . Moses doubtlesse a true teacher of true Philosophie , teacheth that God woulde haue the waters gathered into one place , and the drie land to appeare : of the which principle of naturall Philosophie wee ought not to seeke any better Interpreter , then the holie Ghost himselfe , who in Dauid Psal. 104. sayth , That the earth at the first was couered with the waters as with a garment : but that it departed at the certaine commaundement of God , and that there were appoynted vnto it certaine boundes , within the which it should keepe it selfe , and that the flouds and fountaynes doe spring from thence , for the diuerse vses of liuing creatures , yea and especially for man himselfe . Questionlesse , it is manifest by the verie principles of nature , that the earth as the heauiest element , by the law and ordinance of her nature , ought to take the lowest part of the whole world : and therefore that the water , as next vnto the earth in heauinesse , should also haue possessed the place next vnto the earth , that is to say the face of the whole earth , vnlesse the peculiar commandement of God the workmaster had stepped in betweene : by the force & power of which commaundement some part of the earth shoulde remaine drie , from the waters , and should afoord a place for all liuing creatures , & for man especially , to dwel in , for whose sake all liuing creatures were created . Nowe that the sea might fulfill this commandement of God , there were made passages and as it were pipes vnderneath the earth , by the which plentie of water might be conueighed , and might also be giuen for the vse of liuing creatures . That this is the reason of the conueighing of riuers as it were by pipes vnderneath the earth , the which come out of the sea , and returne againe into the sea , An absurditie . the absurditie of the contrarie doctrine seemeth for to confirme and prooue . For who will beleeue , that of the aire thickened in the holow passages of the earth , so great plentie of water can be yeelded , that it is sufficient to make so many and so mightie riuers ? But this is vnto me a most strong reason , why I doe beleeue the originall and beginning of riuers to be such , No naturall Philosopher comparable vnto Solomon . because Solomon sayth so : the best naturall Philosopher of all Philosophers farre away in my iudgement : whose Phisickes & naturall Philosophie if they were extant and abroad , I would preferre them before all the writings of Plato and Aristotle . But ynough and too much of this matter .

There are therefore certaine and set offices of the Earth , The Sunne , The Windes , The riuers , and all other things created haue their proper and appointed workes and seruice , in which they are constantly occupied : but both seuerall and particular men doe dayly die , and so many and so great changes doe fall out euen vnto mankinde it selfe , that he seemeth by no meanes to be able to stand : the which doubtlesse is a most certaine argument and token of his inconstancie and vanitie .

The doctrine .

1 In that he setteth before vs so notable a picture of our vncertaintie , Vaine is the endeuour of man to continue the memorie of his name vpon earth . it appeareth how vaine the studie of man is to haue themselues and their name that must die , to continue many ages , the which vanitie as the holy Ghost doth sharpelie rebuke , so are there manie notable examples of God his iudgement against it , not onely in persons , and families , in the common course of life , but also in famous Monarchies the which albeit they were grounded vpon great foundations , yet are they so fallen , that hard and scarsely there are remaining any tokens of them . Such chaunges and ouerthrowes the Earth hath séene , the Sunne hath séene , the Riuers and other things created haue séene , the which those Gyantes with their expeditions haue wearied : yet they are dead , these continue euen vnto this day .

2 Of like vanitie doe men offend , It is vaine for men that haue no assurance of their life , to make accounts as if they had a long time to liue . when as being yet aliue they certainlie determine of things to come for many yeeres : when as they can not make accountes in so great vncertaintie of life , by any meanes of one day , which cleare sightednesse of the wit of man , the holy Ghost accuseth of follie or madnesse : and experience doth plentifully teache the same accusation to be true : that we should betimes learne to liue for the present , and commit all our affaires vnto the prouidence of God , and so order our life , as if we should die to day or to morrow .

3 That which he sayeth of the firmenesse and stedfastnesse of things without life , is diligently to be marked . Howe manie chaunges doe happen euen in things without life , famous examples doe declare . The causes of the chaunges that fall out in the worlde are not to be ascribed vnto fortune , nor yet vnto nature simplie . The causes of such chaunges are by no meanes to be layde vpon fortune , as some vngodlie persons doe , pretending for the excuse of their foolish opinions a certaine madnesse voyde of all Philosophie : ( for what is more farre from the knowledge of Philosophie , then to take awaie Cause out of the world ? ) neither are they simplie to be attributed vnto nature : sauing so farre as nature , is a fellowe worker and seruant of God the workemaister . There fall out then great alterations in the things themselues , either by Waters , Fires , Earthquakes , or other greater casualties . But yet nature her selfe , among those particular chaunges , from the time of her creation euen vnto this day , is , and shall be preserued , so long as it shall please the Workemaster : who hath giuen vnto it , if it be compared with particular things , in a maner an immortall and euerlasting firmenesse , but yet the same at his will and pleasure whollie , as also the more sounder Philosophers doe acknowledge , who as they affirme the world to be created by God : so also they say that there was giuen vnto it an immortalitie ( but such as was renued by God & wholy fitted by the pleasure and will of the Workmaster ) that looke by what power the world was knitte and compact together , by the same likewise it is to be dissolued , when , and after what maner it shall please the Workmaister . This place doeth not prooue the world to be euerlasting . Away therefore with those prophane Smatterers in Philosophie , who out of this place falsly vnderstood , doe fondlie maintaine that the worlde is sayd to be euerlasting .

4 It is more ouer to be noted in that same good order of nature , The constant course of things naturall , condemneth the inconstant lightnes of man . and in the constant obseruation of the same , howe great reproch is as it were with a burning yron marked in our lightnesse . All creatures do their dutie , they kéepe the lawes appointed vnto them without wearinesse , they obey their Maker . Onely man , for whose sake the world was made , rebelleth against God , & breaking the lawes of his creation , is carried away headlong into all outrage of sinne : according as it is cast into the téeth not onely of the rascall sort , but euen of the verie same that were taught by the voyce of God , by the Prophet , The Oxe and the Asse haue knowen the crib , &c.

5 This furthermore is to be remembred , God can alter the course of nature . that this certaine order of nature is in such respect and so farre constant and stedfast , that God notwithstanding , the maker and Lorde thereof , may chaunge it at his pleasure , accordingly as he is disposed either to execute his iudgementes vpon men , or bestowe benefites vpon them : as it is manifest both by the floud , and also by that historie of Iosua worthie to be remembred , at whose commandement the Sunne stoode still , Gene. 7.17.8.22 . Ios. 10.12 .

The exposition .

Diuerse expositions of this place . All things ] This place is diuersly expounded . Some thinke that it is a conclusion of the things going before : that if the first Elements and principles be subiect vnto vanitie , and continuall alteration , how much more the things that haue their beginning & are made of them ? And that therefore the conclusion is after this maner , That man is not able in wordes to vtter the wearinesse of those things , how greatly they are dayly chaunged , and neuer continue in one estate . Some thinke that the studies of Philosophers are found fault withall , wherewith they search out the natures and causes of things , as if this were euill , and not able to be vttered . Others iudge that this is the plaine meaning of these wordes , That the vanitie of man is so diuerse and manifolde , that it can by no meanes be expressed in wordes .

I detest the sophistical and foolish ignorance of them , which say that the studie about the searching out of the things themselues is to be condemned , if they thinke this to be vnderstoode simplie : for that they thinke the singular giftes of God , as sciences and artes , to be refused because of their hardnesse . Sciences and artes are not to be reiected because of their hardnesse . But hereof shall anon be spoken more conueniently in his place . I cannot embrace the opinion of the former and latter , albeit that it be not disagreeing with the trueth , because it is not agreeable with the proper meaning of this place .

What then ? Truelie I take it to be a new reason vsed to prooue that principall proposition concerning the vanitie of man , from the weaknesse of man his wit , making a comparison with the things themselues ; to wit , in vnderstanding of the which there is great hardnesse and darknesse : A third circumstance . so that this is the Third circumstance of that generall confutation of the vanitie of the life of man . That the wit of man is not able to vnderstand the things themselues , howe then can it at his pleasure determine of them ? And yet that men doe so beare themselues , as if by their counsailes and endeuours they were able to rule the whole world . I think therefore that here he intreateth expressely of the weakenesse of the wit of man , the which in as much as it is the better part of man , there cannot be alleaged a fitter reason , to prooue the vanitie of man .

By these wordes Kol debarim , I vnderstand all things : ( according vnto the proprietie of the Hebrewes , which put Daber a Word , for the thing it selfe : as the Greeke wordes L●gos and Rhema are often taken , Luke 3.15 . ) but especially belonging vnto men , of the which his purpose is chiefely to speake : and yet do I not shut out naturall things , so farre as they may be knowen . He calleth them laborsom passiuely , as in knowing & vnderstanding the which , much paintaking and labour is to be vsed , as if he should say , all things are intangled and wrapped in great hardnesse , lie in great darknesse . And it is manifest by the whole discourse , that he speaketh of such things as befal vnto the societie and fellowship of mankind .

The wit of man is not able to vnderstand the natures of things . Such therefore sayeth he is the nature of things : contrariwise , he teacheth that the strength and power of the wit of man is weake in comprehending and vnderstanding of them . The tongue is not able to expresse them , nor the other senses to apprehend them . The word Isch I take in his proper signification , Isch . for a certaine singular , and excellent man , according vnto the common signification of that word : that he may flatly note all the powers of the wit of man , howe great and excellent soeuer they may be . ( Neither is a man able to vtter them ) that is to say , the tongue is not sufficiently able to expresse them . And by that which followeth , or which may be concluded hereupon ought to be vnderstood that the wit it selfe is not able ynough to conceiue them , for the things which we conceiue in mind , we vtter by speach : and reason goeth before speach : and speach is the waiter and seruant of reason . He adioyneth the other senses , or rather the instrument of the senses , by which commeth the true powers to iudge of things , to wit the eye , in seeing : the eare , in hearing : which are the chiefe instruments to attaine vnto knowledge by : yet he affirmeth all them to be ineffectuall and of no force , vnto the certaine conceiuing of things : he graunteth that we haue a desire in deede both to heare and also to see , but the same vnprofitable : as namely in the which the mind can not soundly rest and be satisfied .

9 What is there the which ] He giueth a reason why he termed the things laboursome , and sheweth that he speaketh expressely of things belonging vnto men : for he sayth , Vnder the Sunne , that is to say , in this life : Great vncertaintie in the things of men . as we haue expounded before . Namely that the things and affaires belonging vnto men are such , that they can hard and scarsely be comprehended and conceiued , because they are carried about with vnstedfast and vncertaine chaunging , and for that the same runne backe againe as it were in a certaine circle , and with a wandering violence are driuen about too and fro : whereby their vncertaintie and inconstancie may be perceiued . Therefore that there is nothing new , but that the selfe same thing in diuerse ages doth after a diuerse sort arise and come vp againe , so that nothing can be defined or found out . He vseth an asking of a question for the vehemencie and making plaine of the matter , and repeateth the same speache in two verses all to one ende .

10 & 11. There is some thing ] For this is no new argument , but a garnishing of the olde . And this kinde of speache vsed after the maner of imitation , or counterfaiting of another man his speach , giueth a light and beautifying vnto the sentence : like as also these wordes , There is no remembrance , &c. are vsed to amplifie and increase the matter in this sense , Like as the remembrance of things done before , so farre as appertaineth vnto vs , is perished , so also the remembrance of the things that are nowe , in regard of our posteritie , shall after the like maner perish : for the things which are now done of vs , and are present vnto vs , shall be past vnto our posteritie . Therefore whither soeuer the sharpnesse of the wit of man can pearse , The memorie of all times must perish . what momentes of time soeuer it can conceiue in minde , it altogether commeth to passe that the remembrance both of time present , time past , and also time to come , must needes perish . This is that imaginarie or supposed eternitie of men , most like vnto a swift dreame , so that no man is able to determine any certaine thing of it . Thus by the manifold and vnstedfast chaunge of things he describeth and setteth foorth the darknesse and hardnes of them .

Against the foolish opinion of the Academik Philosophers . Yet is it not his meaning to bring in an vncertaine knowledge or doubting of things , either such as Anaxagoras , or such as the Academik Philosophers helde and maintained , as if in things all things were so vncertaine and vndeterminable , that we ought to doubt of all things : ( for that the vncertaintie of things , such as we finde by experience in our selues , ariseth not of the things themselues , but of our owne selues ) but this simplie is his meaning , that by the often chaunge of things falling out , vnto men , it is altogether manifest , that Happinesse can by no meanes be found in this life , tossed about with so many tempests & stormes of chaunges and alterations .

And of this saying there is a most strong and very euident demonstration and proofe . Let vs view and behold the processe of time past , so far as we are able to call vnto minde . In how great varietie & vncertaintie shall we finde the whole course of old histories to be ? No certaintie in the most auncient histories . We shall haue no certaine and assured knowledge , but a rugged and rustie gessing at those matters . And out of infinite store of examples to take one or two , that whole age the which went before the flood and those first Monarchies , of Assyria , Babylon , and Persia if you except those things which are written in the Bookes of the scriptures . What are they else I pray you , then hornes and fenowednesse of forworne antiquitie ? The common wealth of Rome . The Romane common wealth , albeit that it were lighthened with a greater light of histories , yet it lyeth in great darknesse and vncertaintie : so that as hard and scarcely any small fragment is remaining of the same , so scarcely coulde the memorie of things done , whilest it liued and florished , be preserued . But that I let not passe more neare and home examples , which of vs is ignorant in how great darknesse the historie of the kingdome of Fraunce is wrapped ? The kingdom of Fraunce . I speake not onelie of the beginnings of the first kings Pharamundus , Merouaeus Clodouaeus , and others of greater name , in the histories of the which there is none well in his wits , which seeth not many ridiculous and fond tales to be told : but euen of the more famous and renowmed Carolus Magnus , Hugo Capetius , who in the light of histories ought to be better knowen , and also for the originall and beginning of their families , of the which afterwards kings haue comen . But what doe I speake of the persons themselues ? The lawes also , vpon the which that great and famous Monarchie was grounded , and especially that lawe , which is called Lex Salica , Salica lex . the foundation of the kingdome of Fraunce , with how great vncertaintie is it striuen about : so that vnlesse we did knowe it to be receiued from the fathers as it were by tradition , we were vtterly to iudge it to be a meere idol , and counterfeit of a thing that neuer was ? That I deale no more at large vpon so verie large a matter . Moreouer this vnstedfastnes of things belonging vnto men doth especiallie appeare by the things themselues , in the which is apparant that restlesse and vnsatiable desire of the heart of man the which can by no meanes be satisfied with things present whatsoeuer they be . Examples of the which vnsatiable desire the common course of life doth plentifully afoord . We no more haue those things which we haue , then those things which we haue not , & therefore we doe no lesse desire the things which are in our power , then the things which are not . And moreouer the desires of the same things do daylie renue . We stumble dayly at the same faultes and at the same offences . Pyrrhus . Pyrrhus swallowed downe in his minde diuerse countries , for whom his owne countrie Epirus might haue beene ynough and too much . One world was not sufficient for Alexander of Macedonia . Alexander . Iulius Caesar was not contented to beare the chiefe rule in his common wealth . Such is the madde couetousnesse of man his desire imagining the same things , to be as it were new , when as they come againe , euen the same , and the halfe is more then the whole . And that there is no New thing to be found in the societie of mankinde , appeareth by all the chaunges and alterations of kingdomes and Empires , in the which nothing else commeth to passe then that which hath been , and one forme of a common wealth springeth of another , according as the wise politikes doe shewe . Of a Monarchie commeth a Democraci : & of a Democraci a Monarchie : The people of Rome . The people of Rome being wearie of the tyrannie of their kings droue them out of their kingdome , and altering the forme of gouernment , set themselues at libertie , made vnto themselues Consuls and Tribunes , reserued the highest power and authoritie vnto themselues . The same people , after that the common wealth once grewe vnto a mightie greatnesse , making a law for a King , gaue away all the authoritie from themselues vnto Caesar , that is to say , placed a King to raigne ouer them . So nothing is newe in mankinde . The same artes and subtilties are put in vre againe at this day , the which were vsed long ago . That which liked vs long ago , and with long wearing and lothsomnesse was growen out of vse , now recouering againe his olde authoritie , beginneth to please . This is the circle of things belonging vnto man , as it were the turnings and windings of a Labyrinth or Mace , by which we goe oftentimes the same way . Thus farre is it to be vnderstoode that there is no new thing vnder the sunne , that is to say , in this life .

The other sayings which are alleaged as contrarie vnto this , I create a newe heauen , &c. And , Beholde all things are newe . And , Of the newe creature in the Church , and such like , are foolishly and besides the purpose set against this : and it were a follie to stay any longer in confuting of them .

The doctrine .

For as much as the knowledge of humane things is so vncertaine and so weake , as we must at no hand so handle the matter , that we place happinesse in this life that is fléeting , miserable and subiect vnto a sepulchre full of forgetfulnes : so are our mindes to be enlightened with the light of a certaine better knowledge , We are to hope for a far better life , then this present . that wée may also growe vp into an hope of a better and a more happie life , in the which doubtlesse we shall finde assured & immortall happinesse : the knowledge of the which happinesse is to be set against the miseries of this vnstedfast and vncertaine life , that we may both ouercome them with a more valiant minde , whilest we are in this life , and may also most certainly sée and behold out of the darknesse of this dungeon , that immortall light , the which in that place abideth for vs in most ample and full maner .

2 Against man his curiositie we are also to set this remedie , A remedie against the curiositie of man . namely to know that the sharpnesse of the wit of man is blind euen in the viewing of the things of this worlde , vntill that it be enlightened with the true light of the knowledge of God : vpon the which onely we ought to depend , that the word of God may be a lanterne vnto our féete , that is to say , the guide of our whole life : that they are in déede the true and faithfull counsailours , & that we thinke the same to be a most safe way to iudge both of our owne and also other mens matters : and as the Gospel containeth promises of both liues , so also that it shall be verie well with vs in regard both of bodie and minde , if we doe follow the guidance of the same , that is to say , if we séeke the kingdome of God , and his righteousnesse , and doe make him the principall and chiefe ende of our whole life .

A bridle for our vnsatiable desire . 3 And as for our vnsatiable and restlesse desire , let vs thus bridle it , that we be contented with things present , & séek for nothing more : let vs earnestly embrace the golden sufficiencie and contentednes , and as it were fasten our mindes with this naile , least that leaping hither and thither with an vnaduised sway , it take from vs tranquillitie and quietnes , which is the only solace of our life : and therfore let vs bid so hurtful an enemie to depart most farre awaie from vs , who otherwise will take away from vs that which in life is most néedefull to liue withall .

The true causes of such chaunges as fall out in this life , are to be sought for out of the word of God . 4 Moreouer , let vs search out of the monuments of God his prouidence , that is to say , out of the word written , the causes of the chaunges , wherewith both the common life of man , and also the societie and fellowship of all mankind is sundrie wayes dismayed : and let vs know , that then in déede we shall be verie well sharpsighted euen in the discerning of politike affaires , when wée shall be wise out of the same word , in the which there is no doubt that these fountaines of true antiquitie are contained : namely , that God the gouernour of mankinde doth most wiselie rule all euen the verie smallest and least points thereof , that he doth gouerne families , common wealths , kingdomes , all empires , and euerie particular man : but especially that he hath a singular care ouer his Church , the which he preserueth amongst hurliburlies of the world , the ruines and ouerthrowes of kingdomes and empires : and therefore that she is not onely the kéeper of true antiquitie , but also the witnesse and discrier of all those chaunges , she her selfe being not at all subiect vnto alteration or chaunge . Therefore as Habacuc saieth , Let vs goe vp into the watch-tower , that is to say , let vs out of the worde of God , and in the bosome of the Church behold the confusions of the perishing worlde , and let vs wisely iudge of them ,

This is the generall proofe of the confutation , A short repetion of the principall prooues of the first confutation . namelie , that in the whole life of man there is great vanitie : the which Solomon hath prooued by the vnstedfastnesse and shortnesse of life , the vnprofitable successe of man his labours the weaknesse of the wit of man , the forgetfull darknesse of the things themselues , and the sundrie chaunges and alterations of the same .

A confutation of the wisdome of man , that is to say , that in the wisedome of man there is great vanitie .

12 I the Preacher haue beene King ouer Israel in Hierusalem .

13 And I haue giuen mine heart to searche and finde out with wisedome that which is done vnder heauen ( this sore trauaile hath God giuen vnto the sonnes of men , to toyle themselues therein . )

14 I haue seene all the workes which are done vnder the sunne : and beholde they are all vanitie , and vexation of spirit .

15 That which is crooked can not be made right , and the want can not be numbred .

16 I spake with mine heart , saying , Beholde I am become great , & haue added wisedome aboue al those , which haue beene before me in Hierusalem , and mine heart hath seene a multitude of wisedome and knowledge .

17 And I haue giuen mine heart to knowe wisedome and knowledge and madnesse and foolishnesse : I knew also that this was vexation of spirit .

18 For in the multitude of wisedome is much anger : and he which increaseth knowledge , increaseth sorow .

The exposition .

12 I ] Hitherto he hath generally shewed with sound arguments the vanity of the life of man ( as hath beene by vs declared ) nowe he beginneth to rehearse particular reasons to prooue by induction the generall proposition from whence he tooke the beginning of the discourse , That al things are vanitie . And he setteth the first argument of the 1 1 An induction is a kind of argument by reckoning vp of many particulars in the end concluding a generall . induction from himselfe , and after a sort setteth forth himselfe abroade for an example of vanitie , to shewe that flesh is so foolish , that man his reason is so blinde , that it can be amended by no examples . For he speaketh in such sort of himselfe , that when as he had made proofe or triall of sundrie kindes of life , he confesseth himselfe to haue beene altogether disceiued , for that he founde vanitie in those things , in the which he searched for happinesse . He witnesseth therefore that he himselfe commeth forth , not as some odde Philosopher discoursing of matters at home in his studie , or as a scholler rehearsing the Latins of his maister , but as he that both had beene a long time conuersant in the Church , and also had diligently giuen himself vnto the knowledge of this most excellent thing . For the wordes of this preface are to be valewed by their weight for he calleth himselfe a Preacher , to this end , Why he calleth himselfe a preacher . to shewe that he himselfe vnderstandeth the things which he teacheth . Neither did God without cause indue him with singular wisedome , as else where we haue alleaged out of the holy scripture . Why he termeth himselfe a King . The terme of Kingly dignitie , is adioyned for the same cause : and that not of euerie kingdome , but of the kingdome of Israel , the which God had dedicated as a peculiar iewell of prise vnto himselfe , and that in Hierusalem , to wit , an holy place and full of Maiestie , the which God had reserued as a sanctuarie vnto himselfe . So the naming both of a kingdome , and also of the chiefe citie maketh for the increasing and also the making plaine of the matter . It is therefore as much as if he should say , Doubtlesse beyng taught by experience , I set forth my selfe a witnesse of the doctrine which I teach , such a one as no exception is to be taken against : as who being garnished both with singular giftes of God , and also long and much conuersant in his Church , hauing borne a most high office could not choose but to haue gathered verie great experience of things . The exposition of Nazianzen . So Nazianzen , I set not downe these things rashly without aduisement as being now first conuersant in the Church , but hauing beene made King of the Hebrewes in Hierusalem , I haue sufficiently considered all things .

What doth he gather hereof ? that he being furnished with those great opportunities and helpes for the doing of things , had notwithstanding more toyle and griefe then good successe , that he attained not vnto the things which he enterprized , by the force and benefite of his owne wisedome and power : and in a worde that he could not by these helpes finde happinesse in the things belonging vnto men . To this end he alleageth his owne example by this reason : An argument from the greater vnto the lesser . If I haue had no good successe with my counsailes , what may other men being fortified with lesser helpes hope for ?

And hereby may be gathered , that this booke was written by Solomon in the times of his verie last age , as it euidently appeareth by these wordes .

The doctrine .

1 They no doubt are true teachers , Who are true teachers . who doe soberlie and earnestlie ioyne practize vnto contemplation of things and knowledge of the same , that is , which are perswaded and assured of that which they teache , by certaine experience . In which kinde of doctrine the Apostles did chiefely excel , who doe teach that the crosse is to be borne , in bearing the crosse in their owne persons . Away therefore with the vaine speculations of such wizardes as can onelie debate of matters at home in their studies , who reason coldly and generally , as it were out of the schoole of Philosophers , concerning things appertaining vnto godlinesse . But let those be vnto vs teachers of greater account , which haue experience ioyned with doctrine .

2 But out of the lamentable example of Solomon endued with so manie and so worthie gifts , The fall of Solomon oughte to teach vs to walke circumspectly . we haue cause why to walke with great carefulnesse . For he did not so well and profitably apply vnto himselfe the true way of being wise , the which his purpose is to teache in this booke , as he was able to set it downe vnto others . But if he had as earnestly detested the vanitie of things falling out vnto men , as he doth rightly teach the same , he would not haue giuen so great an offence vnto the Church of God through his so foule fall , at the very last point almost of his lif . The which notwithstanding doth not call into doubte the truth of this doctrine , but by a notable argument teacheth how earnestly we ought to thinke vpon the lawfull vse of the giftes of God , wherevnto no doubt we haue néede of a newe gift of God . Which falles as they are more shamefull in those , whom God hath beautified aboue others with excellent giftes : so ought they in this behalfe to labor more carefully , & after the example of the Apostle , kéepe vnder their bodies , & bring them into subiection : least whilest they haue preached vnto others , they themselues become reprobates or ofcastes : but that they may in the ende say with the same Apostle , I haue fought that good fight , I haue ended my race , I haue kept the faith , &c.

Knowledge without the gift to vse it , doth little auaile . 3 Here out also we doe learne , that knowledge doth little or nothing at all profit , vnlesse there be reason and power to vse it : therfore the same Apostle sayde vnto Timothie , Consider what I say , God giue thee vnderstanding in al things . Doctrine therefore is so to be learned , that we weigh the same , apply the same vnto our selues , referre it vnto all the partes of our life , the which comparing and applying of doctrine is as necessarie for our soules , as is the applying of remedies vnto our bodies .

The exposition .

Solomon himselfe deceiued in the searching for happinesse . 13 & 14. And I gaue ] Hauing spoken first of himselfe , he commeth vnto the matter : and he sayth that he himselfe first of all was disceiued in that thing , the which did seeme most of all to containe happinesse , to wit , Wisedome : by the which one marke especially , man doth farre excell other liuing creatures . Notwithstanding he denieth happinesse to be in this wisedome : yea if vanitie be any where in things belonging vnto man , here especially he sayth that she is to be found . He sayth therefore that wisedome is the head and ring leader of chiefest vanitie , but how farre , and after what maner we will shewe in his place .

And by the word Wisedome , euery man seeth that he vnderstandeth the wisedome of man : but of what things he here speaketh ( for the subiect or matter whereabout the wisedome of man is occupied is of many sortes ) Diuers iudgments concerning this place . the opinion of the learned is diuerse . For many doe thinke that Solomon doth not speake of any naturall consideration or of the workes of God ( for these are their expresse wordes ) that is to say , of nature , and naturall things , about the consideration whereof the wit and labour of man doth oftentimes sweate and take paine : but that he speaketh of the consideration of counsailes , actions and issues of things in the gouernment of man concerning the common wealth or priuate families , so that the meaning should be : I determined with my selfe to set my things in verie good order , to strengthen and establish my kingdome after a verie excellent maner : but I perceiued and learned by experience , that there fell out vnto me good successe in my affaires so farre , as the power and prouidence of God were with mee : when as God withdrewe his hand , in the verie middest of mine enterprises , albeit neuer so great , that al things went with me most vnhappily , & that I did nothing else , then miserably to turmoyle and vex my selfe . And that this is the meaning of this place , they say doth apeare by this kind of speaking , vnder the Sunne , by the which Solomon is wont to signifie the affaires of men : and that the workes of God and Nature are not hemmed in within so narrow boundes . And truely there is no doubt but that the consideration of things belonging vnto men also is comprehended vnder the name of this wisedome , Reasons to proue that Solomon speaketh of the workes of nature . but I suppose that he speaketh not hereof in this place , but that his purpose is to speak of the whole consideration of nature : and why I so thinke , these are my reasons . If he should intreat of man his prudence , it should be a plaine babling , from the which this most wise discourse is most farre : for he will speake hereof at large in the next Chapter . Moreouer , the rules of a Demonstration will not suffer it , which bid that the chiefe partes be diligently reconed vp in the Induction : But such a chiefe parte should be ouerpassed , in the which those men , who thinke that they are wiser then others , are wont to place felicitie or happinesse . Lastly , the wordes themselues , vnto the which the meaning must be altogether answerable and agreable , do at no hande beare it . For they speake of such a kinde of knowledge , the which is wholly occupyed in searching and contemplation , the which can not agree with man his wisedome , the which albeit shee haue her knowledge , yet is shee chiefely called backe vnto action and practise .

Therefore I thinke that Solomon speaketh of that kinde of searching , the which doeth not onely looke vnto a familie and citie , and vnto the societie and fellowship of mankynde , He speaketh of the knowledge of all Philosophie . but also with deepe and exquisite order doth beholde and consider the causes and effectes of Nature it selfe , and the multitude of those myracles , which are extant in this Theater of the worlde , tryeth out and bringeth vnto light the principles and groundes of things , and that which is general and simple , as the foundation of true knowledge , and mounteth vp most farre aboue nature , euen vnto GOD himselfe . To be short , I thinke that he speaketh of all Philosophie , by examining whereof , hee doeth first searche , whether happinesse may bee in thinges appertayning vnto man .

For the best men , The best men haue giuen themselues vnto the studie of Philosophie . abandoning the desire of glory and of monie , and counting all other thinges as nothing , by giuing themselues vnto the contemplation and studie of the nature of thinges , haue alwayes thought that they followed the best kinde of life , and that this contemplation and knowledge of things did farre excell all other studies , ( as being a life free & deliuered from the troublesome sturres of this life , giuen vnto the contemplation and trueth of things and full of great satietie and contentednes of minde , and therefore comming more neere vnto happinesse : ) and of the sound Philosophers those , the which haue sayd that the first and chiefest points of happinesse , that is to say , altogether happinesse it selfe is in God alone , nay that God himselfe is true happinesse , haue attributed the second place vnto knowledge it selfe , namely , after God himselfe , with whom that same mild and quiet contemplation should ioyne the mindes of men , and that same excellent knowledge of things they adorned with that most honourable name of Wisedome . Moreouer , there is no doubt that from thence Solomon tooke the beginning of that his experience , for he wished for wisedome aboue al other things , and obtained it of God , and greatly increased it in the knowledge of nature & of natural things , setting foorth also most excellent bookes concerning this matter , as it is manifest by the holy historie .

The knowledge of Philosophie is not condemned , but the abuse of the same . But he doth not condemne the searching & knowledge of nature & naturall things , which are seene in the principles , grounds , causes , and effectes of the same : but the abuse of this knowledge which is manifolde , either when as the vnmeasurable cur tie and care to search and know those things doth trouble and disquiet our mindes , and doth breede a tediousnes and griefe , from the which satietie & contentednesse of minde , which we seeke , is most farre : or when as wee wholly depend and stay vppon this knowledge of nature , and do place in the same the way and meane to lead our life well and blessedly , and do depart from the simplicitie of the word of God , and from that earnest feeling of his feare , which is the fountaine of all sober knowledge . For these are the diseases of this Philosophicall pride and puffing vp , that is to say , of foolish wisedome . Thus farre Solomon condemneth knowledge or wisdome : and not the sober marking of order & cunning in the workmanship of the world , being notable testimonies of God , & of his prouidence , the consideration whereof to be verie fit for a Christian , no man well in his wittes euer yet denyed . But this blaming of wisedome is not simply and in it selfe to be vnderstoode , but in a certaine respect , adding these circumstances : as we haue giuen warning before out of the second rule .

But the wordes themselues are diligently to be weighed and considered . The exposition of the words . He sayth that He gaue his heart , that is to say , he diligently applyed himself vnto the knowledge of that matter . For by the wordes of Searching and Finding out ( for the Hebrewe word signifieth a diligent and skilfull searching out of things ) he vnderstandeth that same power which is graffed into man to know the trueth : whereof he is called Alphestes that is to say , a searcher out , the which seedes of things are to be garnished in time , with learning and paines taking . He addeth , In wisedom , to distinguish and seuer out the wittie and skilfull searching from the vaine and foolish madnesse and curiositie of ignorant persons , the which wisedome of man notwithstanding he sayth altogether to vanish away . So the Apostle attributeth wisedom vnto them which weakened the simplicitie of the crosse , that is all the efficacie & strength of our saluation . 1. Cor. 1.17 . He afterwards layeth downe the matter of this finding out and searching . Whatsoeuer is done vnder heauen , that is to say , whatsoeuer is in the nature of things . For he setteth downe this worde Heauen , as some certaine thing of more maiestie in the good orderlinesse of Nature , for that it hath power ouer the things beneath it . He sayth then , vnder Heauen , not as if the minde of man did wander vp and downe seeking also aboue Heauen : but because these thinges that may be seene are for the most parte the matter whereabout humane sciences are occupyed , and for that , whatsoeuer men do otherwise determine , all these cogitations are bounded within these listes and limits . For whereas the Philosophers do dispute of things intelligible , or that may be vnderstanded and separate from matter , they are the shapes of thinges and not thinges themselues that haue their being , like as the more sounder among them haue acknowledged .

This was his studie , this was his indeuour to attaine vnto most excellent knowledge . But of what sort was it ? This toyle or trauayle , &c. Hee sheweth that this carefulnesse to come by knowledge was entangled and bewrapped with many troubles and cares , so that it is a most harde crosse vnto it selfe . The Hebrewe worde . The Hebrew worde in his originall signification doth signifie affliction : moreouer a pensiue and cumbersome toyle , when as a man doth so giue himselfe vnto a thing , that after he hath much weried him selfe , he reapeth no profite of his labour . He addeth Euil , or miserable and cumbersome , and sundry wayes troublesome , such a kinde of miserable toyling about the studie of Philosophie , as antiquitie hath portraited out vnto vs vnder the picture of Prometheus tied vnto the rockes of Caucasus , whose liuer should continually without ceasing be eaten by a Vulture : or vntowarde and vniust , as which holdeth the trueth as it were captiue in a lye . For this is the commendation of the schole of the Philosophers by the verdit of the holy ghost , The scholes of Philosophers sende forth many varlets , and in what sense . out of which schoole how many , and how notorious lewd persons haue there proceeded , & do daily proceed ? I speake of Philosophie in a certain respect , namely as it is lerned of many , and not of it selfe , for it is a singular gift of God : but lewd persons do many wayes abuse it , and it is vnto them in this behalfe an euill toyle or trauaile , whether of both wayes soeuer you take it , either for a carefull and troublesom trauaile , or for a trauaile ioyned with peruersnesse and wickednesse . He sayeth , That God hath giuen it vnto the sonnes of men : not as if God did instill or put errour or ignorance into the mindes of men ( for God , as he is the cause and author of all good things , so is he also of truth , and at no hand any cause of euill ) but for to shewe the assured & strong iudgement of God against the curiositie of men , the which wandring from the simplicitie of his truth he hath punished not onely with the vaine indeuour of laboursome , How God punisheth the curiositie of men . but also vnprofitable , yea , and also altogether hurtfull toyling , for a cause vnto vs in deede hid and vnknowen , but yet notwithstanding alwayes iust . Yet he calleth them the Sonnes of men , that they shoulde knowe that through the knowledge of good and euil they are not made Gods immortall , as the treacherous and lying Diuell went about to persuade Adam : but that they should know themselues to be mortal men , subiect vnto misery & death , to the end that they should seeke for immortalitie vnto them selues after an other manner , and by an other meanes . This is the first Circumstance of vanitie , against the knowledge of man , namely , that it is ioyned with much and vnprofitable wearisomnes , that is by the vaine and vnprofitable issue of the studie of Philosophie .

14 I haue seene all things . ] He sayeth that he hath seene , to testifie that he speaketh of assured and certaine things , that is to say , that he bringeth a demonstration grounded vpon true and sound arguments , & certaine experience . And that nothing should be excepted , he sayeth , all things , to signifie , that he hath diligently viewed all the partes of nature , yea , and moreouer the felowship it self of mankind , which is the greatest part of nature . For he doth expressely comprehend it vnder this kind of speaking , vnder the Sunne , as we haue alreadie declared .

And what , I pray you , gathered he by that same diligent searching ? Behold all things , &c. ] The learned interpreters expound the worde which is commonly translated Affliction , both by the worde Affliction , and also by the worde Feeding , according vnto the double signification of the original verbe from whence it commeth ( the which signifieth both to afflict , and also to feede ) the which double interpretation agreeth with the wordes and meaning verie well . Feeding therefore of the minde : ( for the Greekes haue translated it Boskesin and nomen , as also Ierom noteth . ) He calleth that grieuous and pensiue carefulnesse , the which feedeth vpon the mindes of men with a certaine vainenesse : with the which kinde of speaking Hoseas hath resembled the vanitie of idolatrie , Ephraim is fed with the winde , that is to say , is giuen vnto most vaine thinges , in as much as he maketh himselfe a slaue vnto idolatrie . Affliction or trouble of spirite , for that in the troublesome and painfull endeuour to knowe things , the minde is diuersly worne and broken with cares , like as the bodie is broken with labours : Which either feeding or affliction of spirite , is altogether repugnant vnto sufficiencie & contentednes , the which is sought for vnto true & sound happines . No profit of all our toyling to come to the knowledge of things . Yet lest there might seeme to come great profite of those labours , as they say that the rootes of vertue are bitter , & the fruit most sweete , & that paines must go before vertue as it were a path to lead vnto most pleasant rest , he sayth further expressely : & vanitie , to teach that the minde of man is in vaine turmoyled with vnreasonable labours in that same seeking out of things , that is to say , that it bestirreth it selfe apace , but goeth neuer a whit forward , & that the fruit of al those things is meer vanitie .

15 Crooked . ] This place is expounded diuerse wayes . Some do vnderstand it of the state of mennes affaires , the which the Preacher hath noted before , namely , that in things appertaining vnto men , there is so great vanitie & corruption , that they can by no meanes be restored & amended . Others do referre it vnto the vices of the mind , after a double meaning : either , that it cannot be , that he which whilest he liued , was giuen vnto vices , should be restored againe into his former estate : or , that he which was of a blockish wit could not be fit vnto the searching out of the natures of things . Others say , that it is a confirmation of the former saying , that the purposes of men are disappointed with vnhappie falling out of things , & as he alleaged his own example to proue the same before , so that now he pronounceth a general sentence , as if he should say , I haue found out this vanitie , not only by mine owne example , but I haue also perceiued the same in al other . Some therfore are of one iudgement , & some of another .

I for my part , The interpretation of the author of this commentarie . the matter being diligently weyed by the circumstances of the same , do expound this place far otherwise . Solomon doth now intreat of the vanitie of mans knowledge , the serching out of the which he hath pronounced to be altogether vnprofitable & vnfruitful . Of this reproofe he bringeth this reason taken from the nature of the thing it selfe , from the vaine and vnprofitable endeuour of man his searchings , the which albeit they diuersly discourse concerning the things themselues , yet can they by no meanes change the nature of them , as if hee should say : Albeit the learned do many wayes wearie themselues in the searching out of the nature of thinges , and do dispute to and fro of one and the same matter , yea & do varie not only in diuerse , but also repugnant & contrary opinions , yet shall they not by disputing bring to passe , that that which is crooked shall become streight , and that the wantes in numbers shal be fulfilled , that is to say , that the nature of things shal be changed . The Hebrewe * * Megnuvath or Mehhuvath . word signifieth peruerse , that is to say , crooked , a Feminine in the signification of the Neuter according vnto the proprietie of the Hebrewe tongue . And the other worde Lithcon , is taken intransitiuely , for to be right or streight . The meaning therefore is plaine , that the diuerse opinions of the Philosophers concerning nature , are an assured argument to proue the vanitie of the knowledge of man , for that , how soeuer the opinions of the Philosophers concerning the natures of things be diuerse and disagreeing , neuerthelesse , notwithstanding the things themselues remaine all one , and are by no meanes changed . No wisdome of man is able to change the nature of things . For the sharpnesse of wit in the Philosophers , albeit neuer so exquisite & cunning , cannot make three to be foure , or foure , fiue , that is , euen to be odd . The opinion of men , albeit neuer so different & disagreeing , A foolish dotage of Protagoras . shall not change the nature of things : for the imagination of Protagoras is most false , and verie fonde , that man is the measure of all things , that is to say , that things so farre haue their being , how farre , and after what sort men do conceaue and imagin of them , the which vntruth , most absurd and contrary vnto reason , some frantike heads in our time haue gone about to set abroach againe , vnder the name of Libertines , as if sinne were nothing else but a certaine imagination . Against this phrensie of monstrous boldnes , the worde of God doth yeld vs sound reasons . Now in the diuerse opinions of Philosophers as it were in a certaine combat of Gyants one against another , there are notable testimonies of this vanitie . They in deede prattle much of the nature of things , but shall things therfore be changed at their pleasure ? And shall the world be without ende , Aristotle . because Aristotle hath sayd , that it is eternall ? or shall the mindes go out of one bodie into another to and fro , Plato . because that Plato hath raked it out of the iakes of Pythagoras , & set it downe in writing ? Therefore the vaine and curious bablings of the Philosophers though neuer so famous , making much vnaduised trifling about things vnknowen vnto them , and as it were by decrees , determining of the nature of things , are here laughed to skorne by Solomon : But they are no Pretours Edictes , or commaundements of Magistrates that may not be broken , and much lesse of God : Nature remaineth the same , and shall not be changed , and shall bewray the most light vanitie of contrary opinions .

I do therefore vnderstand these words of all Philosophie in generall , The true vse of Philosophie is not condemned . the confutation wherof he now beginneth , not as if the true & lawfull vse thereof were condemned : but onely the abuse , the which to be diuerse and manifold , ther is no doubt at all . These things ought also to be referred vnto the cumbersome and troublesome disposing of the counsailes of men , the endes and issues whereof are not ruled by the conduct and helpe of man his wisdom , the which many times falleth out to be vaine , & of no force . But because he will entreat of this matter in his place in the seconde Chapter , I haue thought it better to referre thither the handling of this place .

16 I did speake . ] To the end the matter may be the more effectualy laid forth , he doth more clearly repeat his owne example , the which he had noted before , & doth set out those surmizes of proud wisdome , & sheweth that he knew welinough of his great wisdom , & how he vsed al diligence in getting of it , & also that he profited greatly in the knowledge therof : in which respect he is likewise commended in the scripture . 1. King . 3.12 . & 4.21 . and in other places , Solomon excelled in all kind of wisedome . namely , that Solomon excelled in all kind of wisdom , & also farre passed all the wisdom of the East , it is apparant by notable testimonies of the Scripture . He was able therefore well & soundly to iudge of such matters . This his studie he amplifieth in the next verse .

The paines & diligent study of Solomon . 17 And I gaue mine heart . ] that is to say , I applyed my selfe with all earnestnesse of minde to the searching out of those matters , & I diligently searched whatsoeuer is contained within the compasse of Philosophie : nay I imployed al my trauaile , that no kind of knowledge might be vnknowen vnto me : that which had neuer so small shew of knowledge , I was minded to view all the same , & to comprehend it in my mind : that the things being tryed , I might be able to giue the more sound iudgement of them . Hereunto is that same frame of wordes referred , Wisedome & knowledge , madnesse & foolishnes , that nothing should be excepted which might carrie either the name , or shewe of knowledge or learning . By these words madnesse & foolishnes he meaneth either some certaine high pointes of learning , or else his purpose was to portrait out the nature of mans learning , which after a sort is but as it were a mad wisdom : accordingly as the Apostle precisely termeth Philosophie vaine disceit . Through Philosophie , saith he , Philosophie termed vaine disceit . and vaine disceit : not as if he did altogether condemne Philosophie it selfe , but he speaketh so generally , according to the bad supposition of such as abuse it : of which sort was a good parte of Philosophers , the which in the studie of Philosophie , did not set before themselues a good ende , And this kinde of speaking is borrowed from the common vse of speach , in the which is comprehended all kindes of all sciences appearing but euen in shewe , as that saying of Plato , attaining vnto the nature of vnderstanding and foolishnes , whereby is signified all knowledge and searching out of Nature . Neither doth the iudgement of Ierom seeme disagreeing herewith : Ierom. That Solomon had an equall studie to knowe wisdome & knowledge , and on the other side , errours and foolishnes : that his true wisdome might be tryed in desiring the one , and shunning the other : for contraries are vnderstood by contraries : and the first and chiefest wisdome is , to haue wanted folly : and he cannot want folly , which hath not vnderstood it . Whereupon also many things haue proued hurtfull among the things created , that in shunning of them we might be instructed vnto wisdome . But in this also , like as in other things , he sayeth that he fed the windes , and could not comprehend the perfect truth .

Of that earnest and troublesome studie of Philosophy he witnesseth that he reaped nothing els , then that he acknowledged the same also to be affliction of spirite . Of the Hebrew word , which is translated affliction , wee haue spoken before . The meaning is : That in the studie of Philosophie , A newe argument . he founde nothing else but most great vanitie . It is therefore a newe argument taken from the subiect and matter of the studie of Philosophie : namely , that such is the vainenesse of mens writings , that whilest vnder the name and studie of wisedome , it will knowe the things themselues , it apprehendeth with a troubled iudgement only the shadowes & shewes of things in steede of the true essence and nature of them . For that the minde doth not rest in this knowledge , but is cumbred & troubled with diuerse doubtings . It is not therefore a science , when as the minde is in a continuall wauering , and there is no certaine and constant apprehending of things , nay the companion of this searching is anger , sorrow , indignation , which are affections and accidents of doubting , and are especially repugnant vnto science and knowledge , vnto the which persuasion and contentednesse of minde is especially proper : for he doth more liuely set out this affliction of minde in the xviij . verse .

18 Because in the multitude &c. ] In what respect there is no contentednesse of mind in the wisdom of man . He meaneth then that the wisedome of man being destitute and voide of the true knowledge of the true God , doth not onely want sound satietie and contentednesse of mind ( in the which notwithstanding is true felicitie and happinesse , ) but is encumbred with infinite doubtings . Therefore In the multitude of wisedome there is much anger : & He which encreaseth knowledge , encreaseth sorowe : because that knowledge is to be gotten with great labours both of bodie and minde , yet with no better successe , whereupon the minde cannot choose but be greatly vexed with that thing , the which it sought after with so great toyle of heart , being in the ende altogether mocked : The Philosophers abused their learning . as by experience wee haue to see in the Philosophers themselues , in whome learning had no good successe , that is to say , so far off is it , that learning did profite them any thing at all , that contrariwise they did most foulie abuse it vnto their own destruction . Vnto whome doubtlesse verie fitly and truely agreeth , that which Festus wickedly and wrongfully layd vnto Paul , That much learning made them mad . There are also extant and abroad confessions , & complaints of these doubtings , of the which it shall not be vnconuenient to note some here by the way , euen out of the mouth of that Philosopher , Complaints of Philosophers touching the doubtfulnesse of things . whome verie learned antiquitie hath had in admiration as the Prince and chiefe of Philosophers : Sometimes a man will beleue a saying to be true without any garnishing or florish of Rhethorike , and a little while afterwardes it will seeme vnto him to be false , sometime to be , and sometime not to be : and againe , one while one way , and another while an other way . And , neither in deedes nor yet wordes is there any thing at all sound or stedfast , but al things in deede are turned vp and downe , as it were in the often ebbing and flowing Riuer Euripus , and tarrie no time in any thing . And in another place in a matter of greate weight , he sayeth , that he was carryed about as with a tempest or a waue : by the which verie worde the Apostle hath noted the often changeable vanitie of man his doctrine , Tossed and carryed about with euery winde of doctrine .

A briefe repetition of the principall points of this confutation . And thus farre entreateth Solomon of the wisedome of man , the which wee haue sayde to haue beene the first poynt of the confutation taken in hande , whereby he would teach : That there is no felicitie or happinesse in this life . He began with Wisedome , in the which , if in any thing , the felicitie and happinesse of men seemeth especially for to shyne foorth . But he teacheth that in it is verie great vanitie , and therefore that happinesse is farre from it , the which he doeth in such sort teache , that as was meete for him , which had taken vppon him the confutation of man his knowledge , prouing the same confutation with moste strong reasons , making the demonstration of the vanitie , Solomon his demonstration the which he will haue to be in the science and knowledge of man , by the setting downe of the foure causes , to wit , the Ende , the Efficient , the Matter , and the Forme . For what ende I praye you doeth the knowledge of man set before it selfe , The ende . but to followe after curiouse matters , and altogether vnprofitable , and to reape thereof nothing in deede but meere vanitie ? The which hee hath taught verse 13. & 14. The efficient . What other thing doeth it bring to passe then madde and foolish vncertaintie , and miserable and carefull doubting , and an idle medling with nothing in the life of man , among those same crabbed and cumbersome contemplations of thinges ? vers. 15. The matter . How monstrous thinges doeth it imagine which are no where in the nature of things , yea , and moreouer vanisheth away in those her deuises ? vers. 17. Therefore the matter of this knowledge , is not any thing , but the idol of a thing , and an opinion varying this way and that way . And what I pray you is this knowledge , but indignation and wearinesse , sundry wayes turmoyling and tormenting the minde among the vncertaine waues of doubting ? The forme . This is forsooth the perfection and as it were the life of man his knowledge . Therfore in as much as the same in foure causes doth go astray from true knowledge , how can it deserue the name of knowledge ? And more ouer in as much as it is filled with vanitie , & the same most vaine , happinesse can not be found in it . Thus hath beene declared the first branch of the confutation , Concerning the vanitie of the knowledge of man .

The obseruation of doctrine .

Euery man by his owne danger ought to be a warning vnto others . 1 Whereas he setteth downe his own example , we learne that it is right and méete that wée should not onely growe wiser by our own peculiar daunger , but also be a warning vnto others to take héede by shewing them of our owne experience , least at vnwares they runne against the rockes of the same errour . For wée prouide verie ill both for our selues and others , vnlesse that daily we learne somewhat by our owne experience , least we be worse then the Heathen man , which said that he waxed old euery day learning something .

2 The name of Wisedome is honourable in déede , and by al desires to be wished for , the séedes of that reason , the which do make a difference betwéene vs and other liuing creatures , We must not be caried away with a vaine shewe of wisedome . are verie excellent : but we must take diligent heede lest we be carried headlong with a certaine vaine studie , counterfaiting the name and shewe of wisedome . We must play the Philosophers , sayth one , but briefely . The knowledge of Philosophie is an excellent gift of God , and hath verie great vses in all the partes of life , but we are to take héede , least that in stéede of true & sounde Philosophie , we embrace vaine errour . For that same vaine Philosophy faulteth in the materiall cause , in the formall , in the efficient , and in the finall cause . There is euery where affliction of spirite , and most great vanitie , no where contentednesse of minde , no where happinesse , if it be separated from the true knowlege of the true God . Iulianus the Apostata . For it had ben better for Iulianus the Apostata or backslyder neuer to haue knowen learning , then by apposing or setting his wicked learning against the knowen trueth which he detested and abhorred , to haue brought vpon him selfe the greater destruction . For how many at this day were godly ignorance better then wicked learning , wherewith being blinded , they runne headlong into the phrensie of Atheisme or thinking that there is no God , and being puffed vp with the swelling of that counterfait knowledge , they cannot away with the simplicitie of the truth which is taught in the Church of God . O vnlearned and wicked learning . Of this vanitie are giltie not onely the masters and professors of curious artes ( as is the whole Iudiciarie Astrologie altogether voide of iudgement , Iudiciarie Astrologie . the deuises of Alcumistes or Minerallists , the dotages of Magike , and such like fooleries ) but also the captaines and ringleaders in Philosophie , as Plato and Aristotle , the reading of whome is not ( I graunt ) to be refused : A necessarie rule for the reading of Plato and Aristotle , &c. but yet are they in such sort to be read , that they infect not our mindes with their Circean inchauntments : but that seuering and shutting out the true vse from the abuse , we embrace with sober mindes the true & profitable knowledge and vse of things , in such maner , and so farre as the Lord would haue extant in them , that we forsake falshood and vanitie , and in a worde that in their darknesse wee séeke out the sparkes of the originall trueth . And against all these phrensies and errours wee are to set the simplicitie of the worde of God , the which to be the vndoubted wisedome we make no doubt at all . For the Apostle teacheth a verie short & néere way of being wise , namely Christ , and him crucified , who of his father is made vnto vs wisedome , &c. To be wise without Christ , is plaine folly : all knowledge which is not referred vnto that ende , is madnesse , with what shewe of wisedome soeuer it be couered . This is a sounde confutation of all man his wisedome & Philosophie , the which howsoeuer it hath knowen God , yet it hath not glorified God , and therefore hath vanished away in her owne cogitations and deuices . But we haue spoken of this matter at large elsewhere in his place .

3 Whereas out of the trauaile about the studie of Philosophie we do onely reape féeding or affliction of spirite , anger , indignation , & sorrowe , We must profit by our learning . let vs not be in the number of them , which alwayes learne , and neuer come vnto the knowledge of the trueth : we must especially labour to strengthen our mindes with the assured persuasion of the worde of God : for from thence shall we haue true and sound rest . Let vs not disquiet our mindes with diuerse goings about the bush for knowledge . One thing is inough , if wée choose that same better parte , wée shall certainly finde it to be the guide of our whole life . The knowledge of saluation is the chiefe knowledge . Nowe the same is to be craued at the hande of God : neither are we to reioyce in that we knowe sundry sciences , but that we vnderstand the knowledge of saluation , the which contayneth promises of both liues . And the same shall then at last ingender in our mindes true and sound quietnesse , if we shall knowe our names to be written in the booke of life . Which foundation being layd , wée shall no doubt carrie away most plentifull profite out of humane sciences , as it were out of the spoyles of the Aegyptians .

A confutation of pleasure : That is to saye , That in pleasure there is great vanitie . The second Chapter .

1 I sayd in mine heart come now , I wil proue thee in ioy , and beholde thou pleasure : and see , this also is vanitie .

2 Of laughter I sayd , thou art mad ; and of ioy , Whereunto serueth this ?

The exposition .

That happinesse is neither in pleasure , nor in the prudence of man . SOLOMON thus far hath taught that happinesse is not in the wisedome of man : now he teacheth , that it is not in pleasure , nor in the prudence of man , the which discourse he continueth from this place vnto the third Chapter , ver. vij . And he very fitly passeth from one contrarie vnto another . For the studie of sciences and artes is cleane contrarie vnto a voluptuous and intemperate life : for the one weareth away it selfe with great labors and toyles both of minde and bodie : the other altogether giueth it selfe vnto ease and ioy . Solomon therefore hauing had experience of the crabbed encumbrances of the Philosophicall life , sayth that after a long and earnest deliberation in the ende he set downe with him selfe , that the life which is spent in pleasure , is better then other kindes of life . And he setteth down a notable description of a minde reasoning with it selfe , of vaine principles gathering vaine conclusions . To what end Solomon gaue himselfe vnto pleasure . For to this ende Solomon teacheth that he applyed his minde vnto pleasure , not to commend a voluptuous life , but to finde fault with the vanitie thereof , and to condemne the blinde vainesse of the nature of man in allowing and embracing of the same . For of this Preface .

1 I sayd in mine heart , &c. ] this is the meaning , The he , after that he was not satisfied in that his former purpose to get wisedom , tooke another course , and being wearyed with the painfull studie of the thornie life about the knowledge of Philosophie , of purpose speedely gaue him selfe vnto the contrarie part . For in these words he sheweth that with setled purpose he embraced a newe kinde of life , Nazianzen . as Nazianzen doth verie well expound it : And thinking to haue this in deede , I determined to tourne my selfe vnto an other course of life , and to giue ouer my selfe vnto delyte , and to make tryall of sundry kindes of pleasures . For , To say in heart , is so to consider of any matter , as that you conclude & determine some certaine thing . For thinking or considering , is the speach of the minde reasoning without wordes : as speach is the thinking by expresse wordes , because , that which wee conceaue in minde , we vtter by speach , as the interpreter thereof .

Now what were those newe thinkings vpon a newe life after that he had had tryall of the mysteries of man his wisedome , hee teacheth in these wordes , A liuely resembling of the minde reasoning with it selfe . Come nowe , that is to saye , Go to , let vs consider a little more diligently of this matter , and let vs gather our minde together : for he speaketh vnto him selfe , the which imitation or resembling of the minde reasoning with it selfe , is farre more plaine and effectuall , then if the matter were nakedly and barely set downe . For the wauings and tossings of the thoughtes of man rashly turning them selues hither and thither are by this meanes notably expressed . Go to then ( saith Solomon ) forsaking the studie and labour of those things in the which I haue wearied my selfe in vaine , I will proue my selfe in ioy : or , I will poure out my selfe into ioy : or , I will giue my selfe vnto ioy . Some expounde it one waye , and some another , according vnto the sundrie significations of the Hebrewe verbe . The meaning is , I will giue my selfe wholly vnto pleasure , I will leaue nothing vndone vnto the seeking out of all pleasures , to fill my selfe with them : I will ouerflowe in delites , I will wholly drowne my selfe in them , I will let lose the raynes vnto mine appetite . In a worde , he sheweth that of a setled purpose of minde , he doeth more freely giue ouer himselfe vnto pleasure , and diligently , as he himselfe thinketh best , seeke all occasions to enioy her . The which he signifieth also by another kinde of speaking , And beholde good : for , To see , To beholde good or pleasure . or beholde good , or pleasure , is to enioy pleasure : the kinde of speache with the Hebrewes growing hereupon , because Wee haue our eyes fastened vpon that thing , the which wee do loue .

And what I praye you doeth the minde gather by that same taste of pleasure ? Beholde , this also is vanitie , that is to say , that by his own experience he acknowledged , that in pleasure there is most great vanitie : and that felicitie & happinesse is most farre from that kynde of life .

The doctrine .

1 Such is altogether the nature of man , Man carried headlong into contrarie studies . that being carried away with the rage of desires , it is driuen headlong by outwarde things into contrarie partes . So wée may oftentimes sée that sterne seueritie is losed into a certaine dissolute kinde of licentiousnes : that they which haue liued an harde life , forsaking their censorlike seueritie , doe licentiously giue ouer them selues vnto pleasure . The daily life doeth afoorde vs examples of this inconstancie of man . Ioas. Ioas King of Iuda , first of all from a chylde , being verie well brought vp through the care & diligence of Ioiada the high Priest , & in the beginning of his kingdome profitably shewing his singular care for the restoring of the pure worship of God , yet notwithstanding had a clean contrarie end of his life , his both care and manners being shamefully altered and chaunged . The Empire of Rome also hath felt the hurtfull change of manners in Caligula . Themistocles , Lucullus , and others mo , abandoning vtterly the care of the common wealth , haue giuen themselues wholy vnto pleasure and ease , that they might beholde Neptune raging a farre off from the lande , that it might behold the turmoyles and hurliburlies of the worlde , themselues being at quiet , and without the danger of the same , like vnto one that séeth the Seas to worke & be tombled together with the vehemencie of the windes , himselfe standing safely vpon the shoare .

It is not possible for the life of man to be altogether void of trouble . 2 This way of searching out of happinesse Solomon also in this place marketh with the name of vanitie , accordingly as himselfe had had experience by his owne example , to the ende wée should knowe that it is a most vaine surmize to thinke that any mortal man can so leade his life , that as it were in the fortunate Ilands it should be altogether frée and without all discommoditie and sorrow . This life no doubt is subiect vnto sundrie miseries , the which who so goeth about altogether to eschewe , he must néedes go out of this life , for so long as wée shal be conuersant in this life , wée shall haue continuall enemies , with whome we must continually fight . We must séeke for fit remedies against this case , & the nearer and greater troubles , so farre as in vs lyeth , are to be auoided , but we must not thinke it possible to escape them all : and therefore we ought so to frame our selues , that euen in the verie middest of the tempestes of our calamities and miseries , we may haue assured rest and quiet : as the Apostle willeth vs , doubling the commaundement , that we should alwayes reioyce .

3 More ouer , The things themselues in themselues ar not condemned . out of the third rule we are to beare in minde , that the things themselues in themselues are not condemned , that is to saye , pleasure , ease , ioye : nay , God would haue testimonies of his fatherly goodnesse to be seene in the most swéete pleasures , with the which he would season the miseries and troubles of this mortall life . But we must moderately & soberly vse all things appertaining vnto this life , like as we must do life it selfe , with prayer and giuing of thankes , hauing them as if we had them not , and in such sort as beholding in them the pledges of God his good will towardes vs , we rest wholly in God the author of them , and count it a most vaine vanitie , to stay vpon things that are vading and fleeting . The Wise man therefore witnesseth , that he found vanitie in pleasure , and giueth reasons , why he so thought .

The exposition .

2 I said of laughter . ] He sheweth that being taught by experience , taking accountes with him selfe he certainly determined , ( for this the word Saying betokeneth ) that in pleasure there was most great vanitie , and that of it there can come no profite vnto true and sound satietie & contentednes of minde .

The figuratiue kinde of speakinge , bringing in the person of pleasure , that hee may speake vnto her as it were being present , giueth a grauitie and grace vnto the sentence . He bringeth in Laughter and ioy , Laughter . as the garde of pleasure , by the name of the one vnderstanding all sportfull things , wherewith men go about to put away all griefe out of their mindes , that they may with full swinge followe after pleasure : I●● . and by the other , that tryumphing and immoderate pleasure , wherewith men doe cheare their mindes , that they may enioy perpetuall delites . Hee casteth laughter in the teeth , that he is madde , and biddeth ioy as it were in contempt and disdaine to auaunt as vaine and vnprofitable : noting her in the third person , to set out this contempt the more liuely : then the which manner of speaking , nothing coulde be deuised more excellent . He sayeth that laughter is mad , Why laughter is said to be mad . because that vnbridled pleasure maketh men mad and frantike : as which in the mindes of men doeth trouble the office of reason . He affirmeth ioy to profite nothing , because that the feeling of pleasure is not onely vnprofitable and vnfruitfull , but because the ende thereof also is sorrowfull , for pleasure bought with paine , as one sayeth , is hurtfull . Then the which what can be more vaine ? In pleasure then is most great vanitie , and therefore happinesse is farre from it .

The doctrine .

1 Now the reasons wherewith he proueth pleasure to be guiltie of vanitie , are in deede verie strong and pithie . There is no man that can doubt , that there hath beene nothing giuen vnto man by God , more excellent than the minde . This also is manifest , No greater enimie vnto the mind then pleasure . that nothing is so great an enimie vnto this heauenly present and gifte as pleasure , as the which quencheth all the light of the minde , and doeth , as it were dazel the eyes of the minde , a foe doubtlesse vnto reason , and hauing nothing to doe with vertue : for where pleasure beareth rule , what place , I pray you , can there be for reason or vertue ? The gouernment of reason being banished , what other thing can there range in the minde of man , then méere madnesse , with a blinde violence running vnto his owne destruction ? Therefore pleasure bringeth to passe , that greatest vanitie beareth rule in man , that is to saye , madnesse and furie : and therefore maketh a man most vnhappie .

2 And most lamentable effects do declare , that pleasure is not onely vnprofitable , but also crouded vp with infinite euils : whereof hath growen this common saying : One pleasure doth bring a thousand woes vnto men . The discommodities of pleasure . He that entangleth himselfe in the snare of pleasure , doth voluntarily runne headlong vnto his owne destruction , and wound himselfe with infinite sorrowes . Among others , they are most plentifull witnesses of inconueniences which followe pleasure , who haue most of all giuen themselues vnto plesure , whome repentance their companion ouertaketh too late : neither néede wée to seeke farre for the proofe of this vanitie . Therefore Solomon by a notable figure speaketh vnto pleasure her selfe , that shée being witnesse of her owne shame , spite of her téeth and whether shée will or no , may be brought vnto the confession of her wickednesse .

What pleasure it is that is condemned . 3 Yet is not all pleasure simply and in it self ( as I haue sayd ) condemned : but filthie , grosse immoderate , that is to say , fleshly , and worldly pleasure . For there is a certaine honest pleasure of things , which appertaine euen vnto the vse of this life , and it is lawfull to vse the things themselues pleasantly and soundly : Neither is the counterfait rigorousnes of hypocrites to be borne who carrie the countenance of graue Sages , and life like rechlesse roysters . The things themselues are not condemned , but the immoderate desires of the things , and the vnbridled lustes after them : And to shunnish the world , is not to absteine from things , but from the intemperat desires of them , that according vnto the commaundement of Paul , we shoulde learne to vse this world , as not vsing it : and of Iames , to kéepe our selues vnspotted of the worlde , vnto which holie things it is méete for all Christians to be consecrated , that they may earnestly shunne the worlde , and renounce the filthie desires of the world .

4 There is also another kinde of holye and vnblameable pleasures , to wit , Ioy and quiet of mind . Ioy and quiet of minde , as the true child of true contentednesse , so also of happinesse and felicitie . This doth not the holy ghost condemne , the whiche else where hée doth greatly commend : that among the sorrowes and troubles of this world we should strengthen our mindes with the same , and without drowning sayle ouer this sea of miseries by the conduct and guidance thereof .

5 Yet notwithstanding honest pleasure otherwise is condemned , being considered barely , Honest pleasure withoute the feare of God is condemned . and simply in it selfe without the feare of God , in which alone is true felicitie and happinesse . Therefore by this censure are condemned all the honest pleasures of the Heathen Philosophers , albeit neuer so faire in shew , as also their temperanties , because they swerue from the truth : neither are they in deede to be accounted true vertues , but shadowish and seruile resemblances of vertues : as a more sound Philosopher hath in flatte wordes acknowledged : Who notwithstanding knew not the truth , nor the clensing thereof .

A confutation of the Prudence of man , that is to say , That there is vanitie also in the Prudence of man , & that happinesse is away from it .

3 I sought in my heart to withdraw my flesh from wine , and to bring mine heart vnto wisedome , and to keepe it from follie : vntill I might see what was that goodnes of the sonnes of men , who do labour vnder the Sunne , the number of the dayes of their life .

4 I haue magnified my workes , I haue built me houses , I haue planted me vineyardes .

5 I haue made me orchardes , and pleasant gardens , and haue planted in them trees of all fruit .

6 I haue made me pondes of waters , that I might water with them the woodes that growe with trees .

7 I haue gotten men seruaunts , and maide seruaunts , and I haue had children of the house : Moreouer I haue had great possession of Oxen , and cattell , aboue all them which were before me in Ierusalem .

8 I haue heaped vp also vnto my selfe siluer and golde , and treasure to be desired of Kings and prouinces : I haue gotten me singers , and singing women , and the delites of the sonnes of men , chosen women out of the praye .

9 And I was great , and encreased aboue all them which were before me in Ierusalem : and moreouer my Wisedome remained with me .

10 And all things which mine eyes desired I kept not from them : neither did I keepe my heart from all ioy : for my heart hath reioyced in all my labours : and this was my portion of all my labour .

11 And I looked on all my workes , the which my handes had made , and on the labour wherewith I had laboured to worke : and beholde all is vanitie , and affliction of spirite , and there is no chiefe profite vnder the Sunne .

12 And I turned to behold Wisedome , and madnesse , and follie , for what is man to come after the King ( to knowe ) the things which men haue done alreadie ?

13 And I sawe that wisedome is more profitable then follie , as the light is more profitable then darknesse .

14 The eyes of a wise man are in his head , but a foole walketh in darknesse : and I knewe also that the same condition falleth vnto them all .

15 Therefore I sayd in mine heart , if as it falleth out vnto a foole , so also it falleth out vnto me : Why haue I then laboured to be more wise ? Therefore I said in mine heart , that this also is vanitie .

16 For there shall be no remembrance of the wise man with the foole euer : for that now the dayes which are to come , shall all be forgotten : and as a wise man dieth so doth also a foole .

17 Therefore I hated the life it selfe , because the worke displeased me , which was done vnder the Sunne , for all is vanitie and affliction of spirite .

18 I hated also all my labour , wherewith I labour vnder the Sunne : because I shall leaue it vnto a man , which shall be after me .

19 And who knoweth whether he shal be a wise man , or a foole ? yet he shall haue rule ouer all my labour , wherewith I haue laboured , and wherewith I haue bene wise vnder the sunne , this also is vanitie .

20 And I turned me to cal back mine hart from all my labour wherewith I haue laboured , and wherewith I haue bene wise vnder the sunne .

21 For there is a man whose labour is in wisdome and knowledge , and in rightnesse of minde : yet he shall giue his portion vnto a man that hath not laboured herein : this also is vanity , and a great greefe .

22 For what falleth out vnto a man for all his labour and affliction of his heart , wherewith he hath laboured vnder the sunne ?

23 For all his dayes are sorrowes , and indignation his trauaile : yea in the night his heart resteth not : this also is vanitie .

24 There is then no profite in man , but that he eat and drinke , and shew his soule pleasure of his trauaile : this also I haue seene that it is of the hand of God .

25 For who would eate , and who would take care to flow in delites , rather then I ?

26 Because vnto a man which is good before him , he giueth wisedome and knowledge , and ioy : but vnto the sinner he giueth paine , to gather and heape vp , to giue vnto one that is good before God . This also is vanitie and affliction of spirite .

The thirde Chapter .

1 To all thinges there is an appointed time , and a time vnto euery purpose vnder the sunne .

2 A time to be born & a time to die : a time to plant and a time to pluck vp that which hath ben planted .

3 A time to kill , and a time to heale : a time to pul downe , and a time to build vp .

4 A time to weepe and a time to laugh : a time to mourne , and a time to daunce .

5 A time to throw stones abroade , and a time to gather stones together : a time to embrace , and a time to depart from embracing ,

6 A time to get , and a time to loose : a time to keepe , and a time to cast away .

7 A time to cut , and a time to sow together : a time to keepe silence , and a time to speake .

8 A time to loue and a time to hate : a time of war , and a time of peace .

9 What profite hath he that worketh of the thing wherein he trauaileth .

10 I haue seene the trauaile which God hath giuen vnto the sonnes of men , to occupie themselues therein .

11 He hath made euery thing beautifull in his time : also he hath set the World in their heart , that man should not finde out the worke , which God maketh from the beginning euen vnto the end .

12 I know that there is nothing better in them , then to reioyce , and to do good in his life .

13 And also that euery man eateth and drinketh , and seeth the commoditie of al his labours , this is the gift of God .

14 I know that whatsoeuer God doth , it shall be for euer , to it there is nothing to be added , nor to be taken from it : for god doth it that they should feare before him .

15 That which hath been , now is : and that which shall be hath now beene : and God requireth the time that is past .

The exposition .

All this whole place from the 2. Chapter verse . 3. vnto the 3. Chapter , verse 15. I read in one course and text together . For all these things are alleaged to proue one and the selfe same thing , namely , vnto the confutation of the Prudence of man , the which Solomon doth therefore plead giltie of vanitie , to shut out felicitie or happinesse from it , and to proue this newe proposition , There is also great vanitie in the prudence of man : Like as he had alreadie proued concerning Wisedome and Pleasure . Vnder the name therefore of Wisedome , What kinde of wisedom is here spoken of , and how it differeth from that mentioned in the Chapter before going . he doth not vnderstande the same wisedome the which hee hath spoken of in the Chapter before going , namely a searcher and seeker out of thinges by studie of minde and meditation , but a ciuil Prudence : by the which , man being a liuing creature indued with reason , and delighting in companie , doth knowe how to gouerne himselfe and his familie , and also the common wealth : and doth wisely iudge of the disposing and successe of thinges , the which no doubt is an especial point of wisedom . For what should it auaile to knowe the miracles and wonders of nature , vnlesse thou diddest knowe thy selfe ? What should it auaile to vnderstande the numbers and the motions of things , the greatnesse of the starres , their distances one from another , and their mouings , and to comprehende & conceiue by contemplation the whole heauen , vnlesse thou shouldest knowe wisely how to gouerne thy selfe , thy familie , the citie , in the which thou dwellest ? And therefore the sounder Philosophers are commended , The practise of the more sounder Philosophers . the which , whereas others of elder times bestowed all their labour and studie in the laying open of nature , and discourses of Meteores or thinges done aboue and in the ayer , they contrariwise called downe Philosophie as it were from heauen , and placed her in cities , and brought her into houses , and caused her to enquire of life & manners , and of good things and euill things , that is to saye , they diligently taught Ethikes , or concerning Manners , Oeconomikes , or concerning houshold gouernement , and politikes , or concerning the ruling of cities & common wealthes . Nowe therefore Solomon plainly and expressely dealeth with man his prudence and wisedome , and proueth the same giltie of vanitie , as hitherto he hath done all knowledge in generall . And he doth in such sort describe & set forth the same , that it can not be more liuely represented or expressed . For as prudence hath her speculation , and her Precepts , so also is shee especially to be seene and perceiued in the actions and vses of life . He therefore dealeth exactly or throughly with them both vnto the full description of the same : alleaging also his owne example , to shewe that he speaketh principally of a thing certaine & well knowen .

Solomon doth not simply condemne the wisedome of man . Nowe , according vnto the first rule , the which wee haue set downe at the beginning , wee are to note , that Solomon speaketh of this matter after the manner of men , that is , according vnto the iudgement of man his reason : least wee shoulde thinke that he condemneth Prudence or the wisedome of man in it selfe , that is to say , the way to order our life wel and temperatly , to gouerne our family wisely and duely , to rule the common wealth profitably , and the wit to iudge of thinges likely to fall out hereafter , by the long and diligent observation of things gone before , that wee may prouide both for our selues , and for our families , and for the common wealth , and may know the way to order the societie and felowship of man commodiously , and to preserue it , among the horrible tempestes of mens deuises and practises . The knowledge of all the which things Prudence or the wisedome of man doth promise & professe : but how farre , & to what effect , it shall appeare by this sermon .

Solomon took a middle course of life . 3 I haue searched out ] The meaning is , that he folowed a wise and perfect course of a ciuil life , in betaking himselfe vnto a certaine middle kinde of life , that he might both withdraw himselfe from a dissolute or reachlesse and intemperate life , and yet not forgoe and ouerpasse such things , which might make for the liuing pleasantly & merily : nor contrariwise forslewe those things which might beseem a wise and a thriftie person . But did throughly labor in that which appertained vnto the leading of his life wel & blessedly . That this is the power and force of the wisedome of man , there is no man well experienced in the affaires of the worlde which doubteth . The Philosophers which haue discoursed of maners , haue taught that vertue is a meane : and in politike men , such as are wont most to be praised , is that mean or middle way to be seene , that they shunnish the foule & frantike outrages of dissolute & carelesse persons , & yet fall not into a sterne clubbishnes , hating all companie and fellowship of men : ( which kinde of melancholike sadnesse & neuer being merrie , is often seene in those that are to much giuen vnto studie ) but do loue a pleasant & merrie life , & do folow honest pleasures : yet are delited conueniently as occasion serueth with the studie of learning & honest thinges , and seeke that delite both of quiet & businesse . And more ouer they do wisely and painfully look vnto the matters of their house , & order them finely : and do not cast away the care of the common wealth , nor take such a course as that they wil liue by themselues , and meddle with no matters of the common wealth , but doe both iudge wisely of worldly matters , and diligently employ their labour about the common wealth , as occasion shall require : yet neuerthelesse will they not intermeddle themselues in troublesome cases , but endeuour to prouide both for themselues and for theirs . That this is a liuely image of a prudent or wise and ciuil man , there is none but seeth certaine such like branches whereof ( if the calamities of their countrey would haue suffered ) the histories do set forth vnto vs in Lucullus , in Cicero , in Themistocles : and in a more liuely image , and in a matter farre more weightie , the holie historie doth portraite out vnto vs in Solomon , Solomon a patterne of a politike life . so that not vnworthilie hath he shewed himselfe a patterne of a politike life : the which he doth here artificially set out .

He vseth therefore a verie fine frame of wordes , To search in the heart . saying , That he searched in his heart , that is to say , that he weighed and considered in his mind a certain other course of liuing ciuilly , & royally , that forsaking those extremes of a Philosophicall & of a dissolute or rechlesse life , he would moderately betake himselfe vnto a certaine middle way . That he would draw out his flesh in wine . The Hebrew word signifieth to drawe or to drawe out . The worde , Wine . By this worde Wine , according vnto the proprietie of the Hebrew toung is signified a merrie and pleasant kinde of life . The meaning therefore is , how he might most giue him selfe vnto pleasantnesse , and deliuer himselfe from cares and troubles : yet might apply his heart vnto wisedome , accustome him selfe vnto wisedome , that is to saye , so follow pleasure , that he might seeke after a prudent & wise course of liuing . And that he might lay holde on follie , that is , not abstaine from a more free and merrie life , not so to giue himself vnto the studie of wisedome , but that sometimes he might giue himselfe leaue to followe pleasure .

This is the plaine & cleare meaning of these worde : Against such , as out of this place would establish Monkerie . so that the dotage of foolish Sophisters is to be detested , who through the ignorance of the Hebrewe toung ( being disceiued by the wordes of the common translation ) would out of these wordes builde the madde deuise of a Monkish life . But this by no meanes can bee gathered of the wordes : and Ierome ( otherwise a blinde patrone of Monkerie ) doth expounde this place after this manner : Ierom. I was minded to lead my life in pleasures , and to deliuer my flesh from all cares , and to bring my selfe a sleepe with pleasure , as it were with wine , &c. Also against those idols and counterfaiting of temperance , and the infamie and reproch of an honest and sober life , ( for this is the description of a Monkish life ) we haue to oppose and set the decree of the holie ghost against the vnprofitable vsing of bodily exercise . 1. Tim. 4. ver. 8.

Nowe to what ende Solomon followed this middle kind of life , he teacheth in these words , vntil that I did see , that is to say , had learned & assuredly tryed out by experience , what was that good thing of the sonnes of men , that they might labour vnder Heauen , in the number of the days of their life : that is to say , How this life of man might be led wel and blessedly : what is the right way to order and dispose a man his life well and profitably . For so are those wordes simply to be expounded , vnder Heauen , that is to saye in this life : In the number of the dayes of their life , that is to saye , So long as men liue here in this world , so long as they remaine in this life . The summe and effect is : When as he had founde happinesse neither in the searching out of the mysteries and secrets of knowledge , nor yet in the dissolutenes of pleasure , that he tooke an other course to seeke out that happinesse , that auoyding those two extremes , hee might follow a certaine middle kinde of life , the which did neither refuse pleasure , nor yet the studie of wisdome : & that he did this to this ende , that he might know what was the right course for men to liue . And what way & course he tooke to obtaine this ende , he himself will by and by declare .

The doctrine .

Great lightnes in the changing of the course of our liues . 1 In the changing of a newe trade of life , that same lightnes is also séene , the which wée haue noted before . The minde of man is neuer at rest , it is alwayes carryed about hither and thither , which is a punishment of our pryde . For , so long as wee doe not trust vnto God : but leaning vnto our owne strength , do séeke helpe in our owne selues for our owne affaires , wée cannot choose but be tossed to and fro with verie great troubles : euen as the Prophet sayeth , That his minde which extolleth him selfe , will neuer be right in him , that is to saye , he shal neuer haue setled rest .

2 All men haue engraffed in them this care and desire of louing & pursuing after happines : All men desire to attaine vnto happines . but the lightnes of man his wit doth stray most farre from that end , although he labour neuer so busily about that matter : & this desire is no small crosse , when as letting passe necessarie thinges , such things as are not necessarie , are with great care and great trauaile sought after : yea , Miserable curiositie . further this curiousnesse and painfulnesse is miserable which séeking for golde , findeth coales , that is , which in stead of the trueth of that happinesse , which it imagined , embraceth a vanishing shadow and shewe of happinesse . These are the goodly graces of worldly men , that is to saye , no true vertues , but onely shadowes and vizardes of vertues .

3 And it is the greatest vanitie for a man to séeke to rule himself by his own counsel & deuice : A great vanitie for a man to rule himselfe by his own counsaile . the which vanitie is entangled and bewrapped with diuerse discommodities . For doubtles many thornes & cares do hedge in his counsailes : & manie times they are disapointed with the vain and vnprofitable fallings out of things : his desire is neuer satisfied , not content with things present , it looketh diuersly after things to come . The father buildeth a house , the which he himselfe enioyeth not , but leaueth it vnto his children . The children being not content therewith , doe themselues build a newe , and do not properly enioy neither their fathers goods , nor yet their owne , whilest they are still séeking after newe . In disposing the course of their life , men do toyle themselues diuerse wayes , they neglect the certaine and onely way to liue well : they curiously follow after hidden things , and contemne that which is easie to be found . A worthie lesson . For no man shal euer knowe any way to liue well , who hath not learned to commit himselfe vnto the prouidence of God , and wholly to depende and stay vppon the same .

The vncertaine shortnes of this mortal life . 4 Out of this kinde of speaking , In the number of the dayes of their life , like as out of the meaning of all these wordes , let vs learne to knowe the vncertaine shortnes of this mortall life . For the number of our dayes is short , and vncertain . For who liueth longer than the number set downe by Moses , to wit , the space of 70. or 80. yeares ? And howe great a multitude of people is there which neuer come thereunto ? The which account when as we are ignorant of , that is , when as we know not how long we shal liue , the Lorde is to be prayed vnto , to teach vs to number our dayes , accordingly as the same Prophet doth put vs in minde .

The Exposition .

From the 4. verse vntill the 11. Solomon hath set downe as it were by the waye of a Preface , that he gaue his minde wholly vnto a prudent and ciuile life that he might liue wel and blessedly : now what course he held vnto that happinesse , he goeth forward to declare . Houshold and priuate goods are the foundation of a common wealth , and the foundation of a familie is the skill to thriue , that is to saye , the meanes and diligence to gather wealth & heap vp riches . He witnesseth , Solomon gaue himselfe to gather riches . that he diligently applyed himselfe hereunto , and setteth downe a liuely description of the same .

He sayeth therefore generally , that he magnified his workes , that is to say , that he handled his matters famously and royally , the which royall and famous administration and ordering of things of his , All these things are lawfull being rightly vsed . he by and by doth seuerally set downe . That he builded houses , planted vineyards , made orchardes & parkes , planted in them trees of al fruits : made him ponds of water to water the wood , got men seruants and maide seruants , cattell , had a great number of seruants borne in his house , and finally , heaped vp vnto himself great riches , & added vnto this royaltie a great number of singing men and singing women , as kings and mightie men are wont to doe , all which things doe appertaine vnto such an administration & ordering of an houshold , as in all pointes is exquisite and perfect , so that there be a right regarde to vse them , the which Solomon forthwith saith that he had . That his wisedome remained with him , that is to say , that in his desire to get welth , and in this aboundance of riches and plentie , he was not foolish and sottish , as that blinde God of riches is wont to make rich men foolish : but that he excelled in setled and constant prudence , that in the ordering and disposing of his thinges he was not only sharpe sighted and diligent ( for hee speaketh of ciuile Wisedome ) but also that hee vsed the goods which he had gotten frankly , and royally . The which he signifieth in these wordes , Solomon frankly spent the goods which he had gotten . And all thinges which mine eyes desired , &c. that is to say , that hee permitted vnto himselfe the most franke vse of his goods , not like vnto couetous swinepannels , which dare not touch their bread & wine , but gape after their riches the which they haue with great toyle heaped vp . Hee sayth that the same sounde vse of riches was the portion of his labour , that is to say , that this one thing remaineth vnto man of his riches , when as in the end rich men are compelled to leaue them . The summe and effect is : that he let passe nothing , whiche might appertaine vnto an happie and blessed life , so farre as ciuile men could attaine vnto . The holy history reckoneth vp the royaltie of Solomon his workes , and his most singular wisedome , which brought the Queene of Saba vnto him , 1. King . 3. chapt . vnto the 11. that I stand not seuerally to handle euery thing the which are to be vnderstoode simply , and not by an alligorie : so that no doubt , Against Ierome and others , who where the sense is plain , make needelesse allegories . the itche of Ierom is intollerable , who in so plaine and cleare places hath vnseasonably taken occasion mystically to discourse matters according to his mad desire , to turne all things into needelesse allegories .

2 These things thus set downe , what doeth he gather thereout ? And I looked backe vnto all my workes , the which , &c. After that , sayeth he , that I had laboured in these matters with all paines both of minde and bodie , and had reaped notable fruite of my labours , so that I easily excelled all the kings of Israell ; which had beene before me : at the length the things being diligently considered & examined , I found that of so manie and great labours I had gotten nothing but meere vanitie and affliction of Spirite . Hee sayeth therefore that there is the verie selfe same reproofe of vanitie in the Prudence or wisedome of man , the which was before in knowledge & pleasure : like as he doth of purpose repeat the same words of vanitie & affliction , or trouble of spirite : and by a fine figure where one worde carrieth contrarie signification , concludeth that this especially is the rewarde of the thinges in this worlde . For the wordes are plaine , And there is no especiall profit vnder the Sunne , to wit , besides those vanities whereof he speaketh . Goodly then ( I warrant you ) are the rewards of mans wisedome after the susteining of so many & so great labours .

The doctrine .

Care to prouide for our families is not condemned . 1 Care and diligence to preserue and also to increase a man his housholde goods is not condemned : the which is not onely profitable , but verie necessarie , vnto the vse and oportunitie of this life , as which is an especiall bande to keepe togither the societie and fellowship of mankind , and hereof there are notable testimonies in the worde of God , That a faithfull man ought duely to order his familie and his goods : and that it becommeth Christians , to gouerne wel their children , and their own houses , and to gouerne their houses . There is also an excellent example of this houshold carefulnesse , and thriftinesse in Christ , Ch●s● . who would haue the fragments of the fishes and bread to be gathered togither . And contrariwise , that he which casteth away the care of his familie , hath denyed the faith , and is worse then infidels , whome nature hath taught , either not to beget children , or else to abyde the paine and labour in bringing of them vp , and instructing them , albeit that it be neuer so tedious and toylsome , that is to say , that I may set down the wordes themselues out of a more sound Philosopher . A man ought either not to beget children , or else to take great paine and labour in bringing of them vp , and instructing them . When as therefore he sayeth , that he found vanitie in the care and ordering of matters belonging vnto his familie , that is fitly to be vnderstanded by the first and thirde rule , namely that we should knowe that he speaketh according vnto the supposition and iudgement of man his reason , Solomon speaketh according vnto the iudgement of man . the which doeth iudge of things by the issue and falling out of the same . For many thinges are out of square about the caring howe to increase our housholde . In the getting of richesse there is great and much labour , Troubles about riches , pensiue & thornie carefulnesse , vaine and vnprofitable bus●ing of our selues : in keeping them there is infinit carking and fearefulnesse : and yet there are sundry and manifolde dangers , that they be not lost . Manie times also great patrimonies are hurtfull vnto our posteritie . Yea , and in getting of goods lawfully , there is too much gréedines , the which doth bereaue men of quiet of minde . Now that the immoderate desire to gaine , and the issues of things falling out to no purpose , is vanitie , who is there that doubteth : and therefore who doeth not sée , that the felicitie and happines the which we séeke for , is not in any matter belonging vnto a familie , although it be otherwise good and commendable in it selfe . We must not in such sort be careful for our families , that in the meane season we forslew better matters .

2 What must we then doe ? In the course which we take to gaine & get wealth , the which otherwise is good and honest , we must take diligent heede , that we be not so delited with this desire and care for our houshold matters , that we preferre it before the meditation and thinking vpon better things . The Apostle teacheth , speaking of honest matrimonie : That they which are married , and occupied about the caring for their familie , can not thinke vpon those things which are belonging vnto God . How farre then do wée withdrawe our selues from God , when as wee deale in such sort about our housholde matters , that we make them the principall worke of our life : whereas in regarde of our saluation , they ought onely to be as it were by matters ? Christ obiected vnto Martha being too gréedily occupied about her housholde busines , Martha . that shée was troubled about manie matters , but that one was sufficient . Therefore our families are soberly and moderatly to be looked vnto , and ordered , least that being entangled with a greater care of the things appertaining vnto this life , then is méete , we be drawen from the thinking vpon a better life , yea , euen then , whilest wée are disposing and ordering of such things , the which otherwise are good and profitable .

Against busi-bodies & such as meddle with euery man his matters . 3 Furthermore , let vs not be doing with things not néedefull , nor be medling with manie matters , but let vs so be occupied about our owne businesse , that hauing to doe like busie bodies with euerie mans matters be away from vs : and let vs thinke that the same is a commodious and profitable course of looking vnto our families , which may make vs voyde of pensiue carefulnesse , according vnto the rule of the Apostles , and may leaue vnto vs more leasure to thinke vppon our saluation , and the duities of life . They therefore do greatly offende , which do entangle themselues with sundrie , and vnnecessarie businesse , and whilest they shunnish pouertie , doe shunnish themselues , that is to saye , do not enioy themselues , but are busied in a continuall werying both of minde and bodie .

4 And let vs vse things , Things to be vsed in such sort as they are ordeined of God . as they are ordeyned of God : let vs serue in the gouernement of the common wealth : let vs seeke things belonging vnto our familie : let vs learne needefull things : let vs acknowledge God , who hath ordained all these things , and let vs knowe him in generall to be the gouernour of mankinde , and particularly of our owne families : Let vs craue at his handes good successe in our affaires , such and so great as he shall knowe to be expedient for his owne glorie , and for our saluation . Herein let vs keepe the compasse and fourme of our vocation and calling . And let vs earnestly giue him thankes , that he hath preserued vs and our families , and hath giuen vnto vs things necessarie for the maintenance of this life .

5 But if the issues and fallings out of things be not answerable vnto our endeuours , or hope , What is to be done when as things fall out contrarie vnto our hope . let vs not be vexed with immoderate cares and sorrowes , and let vs not heape vp newe , and greater inconueniences vnto the encombrances of things which we sustaine alreadie , but let vs haue remedies at hande . Let vs commende our matters vnto the prouidence of God , and being persuaded that they are ordered and gouerned by him , let vs paciently abide his pleasure , and rest in him . There haue béene great , yea , home troubles in the families of holie men . I let passe in how great hazard Abraham saw the chastitie of his wife Sara , Abraham . but he was longer to beare the want of children : when as Isaac was born , there growe iarres betweene him & his wife for Ismaell , whome he is compelled to put out of his house . And in the end in the verie latter end of his old age , he séeth the burial of his most deare wife Sara . Isaac . Isaac , a man which other wise inioyed great tranquillity & quiet , yet the grudges which were betweene his sonnes did trouble & grieue him . Whilest he liueth he séeth Edom his first borne sonne , not onely being mad after many wiues , but also thrust out of his famili , that is to saie , out of the church of GOD. Iacob . Iacob in getting of his wiues is constrained to endure an harde combat against the couetousnes of Laban : after that hee had them in his owne power : he bare a long season their most bitter brawlings , & the heynous outrages of his children . What needes manye words ? How great encombrances felt Dauid & manie other holy men in their families ? The which are put in writing to this ende , that wee should know , how we ought to walk among such thornes , from the which we may not thinke that we shal be free . The best and most excellent men sometimes méete with the worst and vnhonest wiues : yea , & in good wiues otherwise , yet are there to be found foule staynes : want of issue , or the deathes of children of great hope , or that which is more lamentable , their lewd manners , and vnlucky endes , the losse of friends , the losse of goods : and in a worde , combersome and troublesome businesse , are common matters , the which are brought vpon the stage of our life . But is our minde therefore to be vexed with vnasswagable sorrow , and is both house and care of houshold to be giuen ouer ? Wee ought rather so frame our selues , that we constantly followe our calling , & rest in God , whether our labours and endeuors goe forward or not goe forwarde , the which wee haue taken in hande , according vnto the forme of our calling . Our house is to bee gouerned , our familie is to be instructed , our children are to be brought vp , our wife is to bee ruled wisely , but so , that at no hande thou thinke that the issue of thine affaires dependeth or hangeth vppon thy selfe , nor that in any case thou trust vnto thine owne Wisedome . If thou haue children , instruct them diligently : if GOD call them vnto himselfe , take it not impatiently . Vse thy goodes present : A notable lesson . but if they goe from thee , imploye all thy diligence , that looke howe much temporall goodes departeth from thee , so much spirituall maye come vnto thee , that is to saye , howe much thine outwarde man is corrupted , so muche thine inwarde man may bee renewed and restored . Onely goe not beyonde thy boundes : perfourme that diligence which thou art able , and oughtest to doe : committ all the falling out and successe of the matter vnto GOD , otherwise thou canst not choose but be vexed with great tormenting .

Against the pinching of couetous misers . 6 This also is to be noted , that Solomon witnesseth of himselfe , that he soundly enioyed his goods . For the vanitie of miserie sundges is madde and sottish , who dare not vse the goods which they haue gotten , and haue no more that which they haue , then that which they haue not . Yet that riche glutton , the so fearfull and vnhappie ende of whome is set downe , folowed his pleasures , enioyed his goods abundantly and gorgeously . But in that same plentie and store of riches , and in the vse of the same albeit neuer so franke and free , who notwithstanding will place felicitie or happinesse ?

No perfect quiet in any familie . 7 Wee should therefore be farre deceiued , if wee shoulde thinke that wee should finde perfect tranquillitie & quiet in matters concerning our familie , albeit neuer so well ordered and sumptuous : in the which doubtlesse there is much labour , and but little or no profit : but the more certaine and heaped vp rewarde thereof is vanitie , and affliction or trouble of spirite , that wee should make reckoning with our selues to seeke for an euerlasting dwelling , and an inheritance elsewhere then in this world . To conclude , if wee seeke for gaine , that wee should know that godlinesse , ioyned with satietie and contentednes of minde , is great gaine .

The Exposition .

12 And I looked backe ] This place is diuersly expounded . For some doe so expound it , This place diuerse waye● expounded . as if Solomon would signifie that hee hauing had experience of the troubles that are in keeping of an house , did seeke after a more restfull & quiet course of life , bidding farewell vnto the care of the other , and set his minde againe vnto wisedome , of the which he spake in the first chapiter . But that this is not the true meaning of this place , I hope that the learned will agree with me , if the circumstances bee dulye considered . For Solomon no doubt , goeth forward with his discourse in hande , concerning Prudence or wisedome of man : neither could he repeate againe that which he had sayd before of man his knowledge , without foolishly babling or vayne repetition of the same thing , for the which who doubteth that this writing is for ? He hath noted out that part of Prudence , the which is occupied in the direction of housholde matters : the which in deede of it selfe is of great weight vnto the vse of life . Solomon nowe handleth the cheefest parte of prudence . And now he doth at large and excellently set downe that whiche is the chiefest and most notable parte of Prudence , namely that which iudgeth of the whole life : the which teacheth what is good , what is euill , what agreeable , what disagreeable : iudgeth of such thinges as fall out in the life of man , weying the grounds and causes of men their actions : and therefore prescribeth counsaile to order the issues of things , that a happy end maye follow , sheweth the danger that it may be auoyded . The Bookes of Politikes or of such as haue written of common wealth matters are full of this excellent knowledge , and the counsailes of prudent men are directed by the guidance and helpe hereof . It is likely that so families & Cities were founded and ordeined , that so great Empires sprang vp and were increased , and that so the same were maintained & preserued . But what is the successe of this ciuile prudence or wisdome . Solomon being taught also by his own trial and experience , will tell vs hereafter : now he teacheth what it is , & vpon how sure ground he speaketh of the same .

Loking back . By the word Loking back he meaneth a certain and sure purpose ( for the Hebrew worde doeth not simply signifie to see , but to turn about one his self to behold and mark a thing more heedfully ) but yet so that with all the inconstancye of a doubtful and wauering mind , whiche gazeth about hither and thither , is thereby represented . For these things are to bee ioined with that which went before , & with the words that follow after , in the which he describeth and setteth out the alterations and chaunginges of diuerse courses & trades of life , The inconstancie of the mind of man . the which do declare that the mind cannot stay long in any one sure and setled thing . He sayth therfore that he loked back to see , that is to say , to marke , try , vnstande , Wisedome and Madnesse , and Follye : that is to say , whatsoeuer went vnder the name , or but vnder the shew of ciuile Wisedome : as wee haue expounded it before , for he repeateth againe the same wordes . Ciuile Prudence or Wisedome is questionlesse a moste principall and profitable part of Philosophie , and therefore the naming agayne of the same wordes doth very well agree vnto it . The summe and effect is , that he speaketh not of a thing that is vncertaine , but whereof hee had good triall , knowledge and experience , as about the studie whereof , he raunged not ( as they saye ) ouer the fieldes , but tooke great payne and laboure , and diligently gaue himselfe vnto the searching out of all the partes thereof . Therefore he doth verye notablye alleage his owne Example .

For what is a man , &c. ) The wordes are somewhat hard , but the sence and meaning is nothing doubtfull . The very expres significations of the hebrew text word for word is thus : What is man whiche shoulde come after the King vnto those thinges whiche they haue done alreadye ? Some ( as many of the Rabbines , as Ierome ) by the worde King vnderstande God : The hebrew words I haue left out of purpose , because I suppose them needlesse vnto the ignorant reader . and that in sundrye sences , eyther that we oughte to bee content with the workes of God : nor seeke any further thinges then that which is made alreadie , and that we ought not to find fault with his workes : as wicked Carpers vse to doe : or , After the pronouncing of God his decree , that God is not to bee prayed vnto to reuoke it or call it back agayn , when as it can by no meanes bee called backe againe , but whilste wee haue opportunitie of time , that we ought so to prepare and frame our selues , that God be not compelled to exercise his iudgement against vs : or , that no man can so clearely and purelye knowe the wisedome of his Creator and King , as hee knoweth which is the Creator . Which thinges I confesse , in themselues are true , but they are cleane beside the purpose . Others also by the word King , An other interpretation . do vnderstand God , but in this sence That it is in the pleasure and power of God alone that like as he hath created vs so hee also gouerneth the successe of our affaires , and that therfore ther is no man , that in this behalf can imitate and follow God , the King and Lorde of all thinges , that is to say , do as he doth , for that is done , which he hath commaunded : his counsaile and will doth direct the successes of things the which power can by no meanes befall vnto any man . But this exposition , albeit that it conteine a very profitable doctrine , yet it doeth not agree with the wordes and meaning . I therfore expound these things of Solomon , in this sence : What man I pray you is there that coulde haue experience in more thinges then I ? The exposition of the author . Who when as I am King , and haue had autoritie ouer so great a people , being endued with singuler gifts from God , and haue also taken great paines to know these things , haue gotten most exact and perfect vnderstanding of these thinges : and by good right may be a witnesse of these thinges , such a one as no exception can be taken against . I thinke that this is the plain meaning of these wordes , I acknowledge in this place no want of words , or suppressing any thing in silence , that is to be otherwise supplied , when as the wordes themselues may be expounded clearely , and according vnto the matter it selfe . I expound the particle Eth for Gnal : which in comparisons is most vsuall : as if he should say , as appertayning vnto those thinges , or concerning those things which are wont to be done , and which are to be seene in the common vse and course of life . And that he speaketh of the knowledge and experience of those things , it is manifest by the words going next before , so that the meaning is plain , that in knowledge & experience of such things as appertaine vnto this life ( so farre as of men they are wont to be done ) he farre exceeded all men . And so I vnderstand those words . The which they haue alreadie done , according vnto the proprietie of the Hebrew tongue , that is to say , are done , or are wont to be done , the which are in practise in the common course of man his life , and this word Now , or Alreadie , signifieth an vsuall custome , and such as by vse is as it were growne vp . This also carrieth with it a great vehemencie or force , where he sayth , What is man , for , What man ? What is man as it were with a certaine contempt the more to expresse the force of the comparison , and the word Adam , the which betokeneth a common and priuate person , is matched against the king . It is also of more maiestie that Solomon speaketh of himself in the third person , vsing the name of a King , and that such a one as hee was . To come after the King . To come after the King is to follow the Kinges steppes , or to compare and matche himself with the King , as the Greekes vse these words in the same signification , elthein opiso , antibolein , and apantân . Solomon therefore alleageth his own example , not to make vaunt of his vertues ambitiously : but to win greater autoritie vnto his doctrine , when as namely he doth not reason of the matter which he propoundeth by vncertain hearsay , after the maner of schole ezercise , or with certain dark sentences of rules but being taught by certaine and sound knowledge , and by long and diligente experience . Therefore there is no need that these wordes should be included within a parenthesis .

The doctrine .

Why God wil haue vs feele the troubles of this life . 1. God no doubt will haue vs to féele the thorns and troubles of this life , to the end that we should turne our minds vnto the thinking vpon better & more excellent things , and that we should be ashamed of our foolish and vnprofitable diligence .

2. Yet the rashnesse and lightnesse of the witte of man is hereby séene and perceaued : that which it hath liked and embraced , The lightnes of man his wit . it by and by despiseth , He pulleth down , buildeth vp , changeth square plots into round . Now if in méere ciuil matters there be so great weakenesse ( as appeareth by that wauering rashnesse ) how great is it in matters concerning euerlasting life .

3 By th example of Solomon , What is true prudence . we do learn that that is true prudence or wisedome , whiche is referred vnto the necessarie vse of life . For what doth it profit to search after those things which ar done in heauen , and to be ignorant of those things which are done at home : to behold things to come a far of , & not to sée the things which are before our féet , & in dayly practise in the common course of life ? Doubtlesse the idle contemplation of Philosophers in their studies at home , is nothing else but méere trifling of idle and foolish men . Yet in that same prudent & actuall knowledge of things , Solomon did afterwards deny that he found that same true happinesse which he sought for .

The Exposition .

13. And I saw that ] Intending to speake of the vanitie of the prudence or wisdome of man , he necessarily setteth down some things , as it were by way of a Preface , least he might seeme to confound together foolishnesse and prudence , that is to say , take away the difference of good and euill , which were meere folly .

He entreateth therefore very fitlye and excellently of the difference of wisdom and folly : as if he should say : is then therefore the studye of wisedom vtterly to be cast away , as if there were no difference between wisdome & folly , as if all things were disorderly , Great difference between wisedome and folly . and ( as they say ) hande ouer heade shufled and tumbled vp togeather ? Solomon aunswereth That hee hath seene , that is by certaine argumentes found out , and assuredly tried , that there is verye great difference betweene wisedome and folly , yea & the same so great , as is between light and darknes : and that as light doth far excel darknes , so also doth wisedome by many degrees , surpasse folly namely in regard of her most greate and moste excellent profites . He vseth also a verye notable resemblance , whilst he compareth wisedom vnto light , and folly vnto darkenesse . For like as light , as the first of al creatures , so the most excellent , distinguisheth and maketh a difference betweene the forms of things , & sheweth euery one of them vnto the eyes , to be knowne by their natures : and contrariwyse in darkenes al things are mingled together , and nothing can be certainly perceiued : so the mind being lightned by the force & power of wisdome , doth distinguish and seuer good from euil , truth from falshood , & clearly vnderstandeth the things themselues as they are , the which folly blundering in dulnesse & ignorance , cannot discern but as it were groping , is busy about them with a blind indeuour . The which as it is true in the consideration of whole nature , so especiallye it hath place in the society & fellowship of mankind ( of the which in this discours his purpose is to speake ) . For they take the sin out of the world , the which bereaue the life of man of the guidance & helpe of wisdome . The similitude of lighte and d●rknesse vsual in the scripture . The similitude therfore of light & darknes is liuely to shew the difference between light and darknes , the which similitude is vsual in the scripture to set out the estate of the godly & vngodly : for the one are said to be the sons of the light , & to walk in the light : and the other , are said to be the sons of darknes , and to walke in darknesse . This kind of speeche hee setteth out with a new figure .

14. The eyes of a wise man are in his head . ] wherby he signifieth that a wise man is sharpe sighted and circumspect , as namely through the benefite of that wisdome wherwith he is indowed , marking & noting as it were with a certaine lighte the nature & circumstances of things wisely : yea & the very maner of doing them , wherthrough euery thing is to be handled & ordered fitly or vnfitly , The office of the eyes in the head of a wise man . prudently understanding and considering what is done in season , what not , that al things may be handled rightly and moderately . These are the offices of the eyes , in the head of a wise man . Contrariwise , A foole walketh in darknes , that is to say , doth al things vncircumspectly & rashly : for it is matched against this kinde of speech To haue his eyes in his head , whereby suche sharpe sightednesse is signified , by meanes whereof , we doe in hart and minde at the very beginning of a thing , before we take it in hande , throughlye see the middle and ende of the same . And , To walke in darkenesse , is to order thinges confusedly & vnwisely , according as they come to hand . To walke in darkenesse . So the Greekes do speake of a foole , that he hath his mind in his heeles . As we say in french . s●al entendement au talon . The difference therefore betweene wisdome and folly is verye greate . But what I pray you followeth therevpon ? I knewe that all these had one ende , that is to saye , that it falleth out alike vnto the wise man and vnto the foole , as if hee shoulde saye : Wisedome indeede is wittie and sharpe sighted , and foolishnesse is blinde and vncircumspecte : yet is not wisedome of force so farre , that shee can bring thinges to passe at her pleasure , and rule and directe the issues and fallinges out of the same . The issue of wisedome and folly is many times all one , the expectation of follie is disappointed , and so is also the expectation of wisedome . He therefore fitly noted the difference of them both in themselues : but least any man trusting vnto the helpe of man his wisdome should imagine that the successe of thinges dependeth and hangeth vpon himself , and therefore should sacrifice vnto his nette ( as the Prophet speaketh ) that is to say attribute vnto his own industry or diligence , the happy successe of things , and not acknowledge God to be the author of them : he noteth also expresly the vanity thereof , setting down those circumstances , The first circumstance of man his prudence . by the which the same is laid open vnto the view of all men . The firste circumstance is , that both the wise and the foolish haue all one end , or that things fal out vnto them both alike . Of which assertion there is a sure proofe , the which he wil flatly set down ver. 16 Both of them are bewrapped in the same inconueniences & miseries : the counsails of the wise man haue no better successe than the counsails of the foole , nay the foole many times hath better succes in his counsails than the wise man , as both old and also dayly examples do plentifully declare . The counsailes of Dion , Demosthenes , Cato , Cicero , Brutus had most vnhappy successe . Iulius triumphed in a most bad cause : Marius , Sylla , Antonius had good successe of their counsails , against the counsailes and industrie of most wise men . This therfore is a very great and shamefull vanity of man his wisdome : that whilest it much besturreth it selfe , it profiteth nothing at all . What doth the wit of man hereout gather .

15. Therefore I sayd , ] That is to say , I did thus reason with my selfe : if all one issue befall vnto the wise man and the foole , the trauaile whiche is taken for the attaining of knowledge is altogether vain & vnprofitable : & therfore the study of wisdome is to be cast away . He therefore maketh a notable garnishing of this doubt in his own person , that the thing may more effectually be set before the eies , I saith he , emploied al my diligence to gouern my kingdome most wisely , and yet had I no such succes as I would : peraduenture some foole might haue had as good succes as I. A thing diligently to be noted through this whole discourse . For these thinges are spoken according vnto the supposition of man his reason ( as we haue noted in the first rule ) the which doeth reason according vnto the outwarde falling oute of thinges . Nowe it is euidente , that both the good and the bad haue succes of thinges in common , that is falling out vnto them both alike . Thervpon arise these troublesome & prophane cogitations , the which hee marketh with the badge of Vanitie , and sayth that when hee had cast his reckonings he himself so gathered . For this is the meaning of these wordes , Therefore I sayd with my selfe , that this also was vanitie , for hee doeth not intreat of any new matter , but of the self same the which he had noted ver. 14. That wise men and fooles had al one issue of things . The which doctrine he also garnisheth and enlargeth in the next verse : describing a most earnest affection of that same vanitie .

16. For there shal be no ] of all the inconueniences , Man his reason iudgeth death to be the greatest discommodity wherevnto this life is subiect ( if wee iudge according vnto the iudgement of corrupt reason ) death it selfe is the greatest and the sorest , which seemeth to be the end of al thinges . This Solomon affirmeth to be alike common , both vnto the wise man , & also vnto the foole , vsing an interrogation or asking of a question , for a great proofe of the vanity of man . And how dieth the wise man with the foole ? As if he should say : howe can it come to passe that both the wise man & the foole should be taken away with one and the same dart of death : when as reason seemeth to require , that a wise man should be immortal by the means of his wisdome ? for this is the true meaning of these wordes , albeit Ierome expounde them otherwise . And hee sheweth in the firste wordes of this verse the greate inconuenience that commeth by death , namelye that the remembrance of the wise man as well as of the foole is swallowed vp and perisheth by death . Memorie or remembrance is a certaine immortal thing , commending euen those that are deade : For an happye memorie or remembraunce followeth Abraham , Isaac , and other worthye men in the Churche of God : and also we do honour with an happie remembrance those euen among the Heathen , the which haue liued honestly , and haue well deserued of mankind .

How great a trouble therefore and vanity is it , that the remembrance of a wise man doeth perish as well as of a foole , for if a wise man , The remembrance of a wise man perisheth as wel as of a foole . so long as he liueth in this life , be diuerslye molested through the artes and practises of lewd persons , yet at least wise being deade , enuie dying also with him , he ought to carrye awaye glorye and prayse , as the assured rewarde of his labours , his happie remembraunce remaining aliue behinde him , but the common course of life doeth shewe , that the remembraunce of a wise man as well as of a foole is blotted oute , and buried with the wise man , in euerlastinge forgetfulnesse . For albeit that the remembraunce of famous men hath bene preserued in the monumentes and recordes of histories , yet experience teacheth this , that many good men die daily , whose names also within no long space of time are vtterly forgotten : wheras in the mean season , the lewd acts of desperate persons committed vnto the destruction of mankind , doe liue yet through the memory of writing , for Catilin , Nero , Commodus , Heleogabalus , & other monsters , are named in histories , as wel as Aristides , Phocion , Cato , Octauius Augustus , &c. if happines be sought after in the memory of things to come , as if by the benefit therof , we shold not al die , & a great part of vs ( as he sayth ) should escape the graue , how vnhappy hath the condition of wise men bin , whose remembrance , euen after they haue accomplished valiant exploits , is don away with perpetual obliuion & forgetfulnes . These therfore are the cogitations & thoughts of man his reason . There shal be no remembrance of the wise man with the foole for euer , that is to say , the remembrance of the wise man shal no more remain for euer , then the remembraunce of the foole . The reason is set down , Because that euen by and by ( for so the Greeke writers do very wel interpret the hebrew word , that I might let passe other expositions ) al the dayes which are to come shal be forgotten , that is to say , within no long compasse of time the remembrance of the wise man and of the foole shall be forgotten , All men shall quickly be forgotten . the remembrance of the good & of the bad wil easily vanish away : forgetfulnesse wil forthwith consume all men alike . The wit of man doth most greatlye detest this weaknes and frailnesse of man his nature , as a cheefe calamity & misery . Therfore he sayth .

17. Therefore I hated ] that is to say , my lyfe was vnto me no life , I was weary of this life , He addeth the cause , Because the work displeased me , &c. al the ordring and disposing of the affaires of men , yea of all thinges which befall in this life , was of me most hated , because of this notable disorder . For all thinges are vanitie and Affliction or trouble of spirit , that is to saye , heaped vp with extreme vanity . Here also that old song taketh place , Al things are vanity , &c. Whatsoeuer the wisedom of man goeth about , with what strength or aid soeuer it do fortify it self , yet notwithstanding it is subiect vnto miserable vanity . So it is not true , & sufficient wisdome bringeth contentednes , but foolish wisdome , mocking the minds of men with a vain title . And as hitherto he hath spoken of the persons , Nothing perpetual in the affaires of men . so now he intreateth of the things themselues . For ther is nothing perpetual in the affaires of men : great & euerlasting ar the forgetfulnesses of families , of cities , of empires , albeit neuer so great . These are the monuments of man his immortality , these are the triumphs , these are the cognisances : & yet men do not know that they are mortal , being taught by so many and so great experiences . This vnrulye rage of mens lusts is to be noted . For hee sayth , That he hated life it selfe , when as hee earnestlye thought vpon it : the which must needs fall out vnto those which doe thinke vpon the miseries thereof , according vnto the iudgement of man his reason . For moste wofull desperation can no chuse but be on euery side . Pompeius Magnus . Pompey the Great when he fled , his army being discomfited , and his matters past all hope , is sayd with a chafing minde to haue disputed of Iustice , or of the prouidence of God , whether he had any care of man his affayres , when as he betraied the good cause . Cato . Cato , the best of the Romanes , fell into such desperation , that he found no other more present way to asswage his sorrow , then to kill himselfe . These are the false collections of man his reason giuing ouer it self vnto immoderate or vnmeasurable sorrow .

This is the ende of that same glorious prudence of man , when as it prescribeth & appointeth counsailes vnto a right course of life , that an happy issue may follow . As her indeauours are many times in vayne & to no purpose , so of all her counsailes and labours she reapeth as a reward , meere vanitie and feeding of the wind . The discommodities haue bene set down , he wil intreat of remedies in their place , after that hee hath reckoned vp other inconueniences also , with the which the wisdom of man doth wrastle .

The Doctrine .

Solomon doth not simply condemn wisdom . 1. In as much as he plainly putteth a difference betwéen wisdome & folly , it is very manifest , that he doth not simply & in it self condemn wisdome , but according vnto the supposition of man his reason whose reasonings he doth here liuely describe .

2. Prudence or the wisdome of man is a great gift of God , Prudence without the word of God is mere vanitie . and a necessarie light vnto the life of man : but if it be considered in it selfe , without the worde of God , and godlines ( the chiefe point whereof is the forgiuenesse of sinnes , the true foundation of regeneration or newe birth : that is to saye , of all vertues ) it is great vanitie . For as it is as it were ayming and leuelling at a certaine marke , Why God often times disappointeth the counsails of the wise . so God doth oftentimes disappoint her counsailes , to the ende wee shoulde learne to depende and stay vppon his prouidence by the which no doubt the successes of all things are directed and gouerned . We are therefore diligently to followe those meanes , the which God leaueth vnto our power , but in as much as we neither ought nor can perfourme the issues and fallings out of the same , God is to be prayed vnto that he will so dispose them , as he shall knowe expedient for his glorie and our saluation , and what ende soeuer he shall graunt , we are to take it with quiet and contented mindes . The creatures doubtlesse are not in our power , but in the power of God the Creator , which in deede giueth vnto vs the vse of them , and vseth also our trauaile , so farre as him pleaseth : but that which we further put to of our owne power , and go about to order the same vse of them by our owne counsailes , is altogither in vaine . God therefore forbiddeth vs to trust vnto our owne wisedome , We must not trust in our owne wisedom● but that in such sort wee craue prudence of him , that we wayte for the successe thereof at his goodnes .

The care of prudence is not to be cast of because of ill successe in the same . 3 We must not therfore rest in the prudence of man : yet were it notwithstanding péeuish waywardnesse , for this cause to cast away the studie of prudence , because we haue no good successe therwithall : our calling is to be followed , & the issue or falling out of things ( as wee haue saide ) is to be committed vnto the prouidence of God , the which when as it disposeth not only the ende it selfe , but also the meanes which tend vnto the ende : and prudence or wisedome hath no doubt the principall and chiefe place among those meanes : therefore diligence is to be imployed , that we followe the guidance and help thereof , so farre as it shall appeare vnto vs , as the most certaine light of our life , and a verie great gift of God ( of whome chiefely dependeth the force and power of the same . )

Against ambitious desire of fame . 4 We are no doubt to labour , that by doing well , we may get a good and an happie name : yet the ambitious and proude desire of fame is to be driuen out of our mindes , and the same such a desire , the which as if it did winne vs immortall memorie , doth féede our mindes with a vaine imagination . Let this be abundantly sufficient for vs , that our names are written in the booke of life .

A great difference between the death of the godly and vngodly . 5 Albeit the common necessitie of death without any difference doth intangle and wrap in all mankinde , yet is there a most great difference betweene the godly and the vngodly . For vnto the vngodly death is fearfull , but of the godly it ought to bee wished for : vnto whome it is an entraunce vnto assured and euerlasting happinesse .

6 Death may lawfully be wished for , Death in som sort may be wished for . vsing a certaine prouiso or exception ( as by the notable example of Paul ) appeareth . But this waywardnesse is to be blamed , because of the encumbrances and troubles of this life , to take the matter so gréeuously , that wee will be wearie of liuing . For wee ought so to frame our selues that wee may take the discommodities of this life with a quiet and contented minde , as well as the commodities : so to reioyce , as if wee did not reioyce , and so to weepe , as if wee did not weepe .

The exposition .

18 I also hated &c. ] The seconde circumstance of the vanitie of man his prudence . Hee toucheth an other discommoditie of the prudence or wisedome of man , the which is the seconde circumstance or note of that vanitie , whereof it is pleaded gyltie . The prudence of man is so busied in the contemplation of preceptes and rules , that it is especially discerned and perceiued in the practise or doing of those thinges , the which fal out in the common vse of life . In this behalf the course and way to gaine which they call the skill to get wealth , hath the first place . For in this place Solomon doth altogither dispute according vnto the supposition of man his wisedome . Goods gotten with great labour , are manie times by the heire carelesly spent . He sayeth therefore , that this is a great vanitie , that the most wise men do sweat and toyle , and take much and long carke and care in getting of goods , being yet vncertaine who shall be their heire , a wise man or a foole : whereof it often commeth to passe , that the goods , which were gotten with great and long labour , are lewdly and wastfully spent of a prodigal heire , which came to the inheritance without any pain . Which thing , how true it is , daily examples do sufficiently shewe : not onely ( as one sayeth ) When as the forsworne faith of the father beguileth his partner and gest , and maketh hast to leaue money to his vnworthie heire : but also ( as they vsually saye in the French prouerb ) for that , whether it be well or ill gotten , all things are dashed away at the comming of a foole . Therefore he sayeth , That he hated all his labour , &c. al his endeuours , which are taken in hand to get riches , in what kinde of trade or course of life soeuer . For this is the meaning of these wordes , vnder the Sunne , and there is in this behoofe a great fault committed of all men of al estates and degrees . Because he shall leaue his labour , ( that is to say his goods gotten by his labour , by a figure called Metonymia ) vnto a man which shall come after him : for he shall not carrie them away with him vnto his graue , to pacifie death with a rewarde : as it is sayde Psalm . 49. He dilateth & increaseth this discommoditie .

19 And who knoweth , ] He vseth an interrogation or asking of a question , vnto the greater force and vehemencie or force of the matter : for the vehement affection of the thing encreaseth . For this is to be read with an anger and displeasure , as if he should saye : I shall leaue all my goods vnto mine heire or successour , who , what manner of person he shal be , The cares of rich men . neither I , nor any man else can tell : or else my sonne will proue lewd in conditions , and will dash away all my goods . Or else , all my children will dye , and my goods shal fall vnto him which made continuall warre with mee & my children when I was aliue ( which kinde of inconueniences are many times seene amonge kinsfolke ) or else all my substance shall come vnto one that is in deede a forrainer and stranger , and an heire shall enioy them that is vtterly vnknowen both vnto mee and mine . And yet he , be he what he will be , shall haue rule ouer all my labour , shall haue the gouernement and possession of all my goods , shall enioy and vse them , and shall appoint of them at his pleasure , the which notwithstanding I haue gotten with my great labour , and wherewith I haue beene wise , that is to say , the which I haue earned with my wisedome and diligence . For by this worde Wisedome ( as I haue noted before ) he vnderstandeth that paines and diligence which men vse to get riches , whereby they wisely dispose their matters , and do get goods , honours , and all other externall or outward things . He concludeth that this is vanitie . For how vaine a thing is it , after that a man hath toyld night and day , and hath gotten that thing which is necessarie to liue withall , not onely to leaue the same behind him , but also to leaue it vnto such an heir , which will wastfully spend all his goods ? Solomon himselfe had experience of this vanitie , whose sonne Roboam through foolish heddines lost a kingdome so wel founded , Roboam . and so manie and excellent things so worthily gotten . The prooues therefore of this vanitie are not at all doubtfull , the which the 39. Psalme doeth also set downe vnder the name of an image or shadowe : A man passeth away in an image , he turmoileth , and heapeth togither riches , and knoweth not for whome he gathereth them .

The doctrine .

We must not giue ouer the care of our families because of the inconueniences the which are incident thereunto . 1. This doubtles is a great vanitie in worldly affires , that goods are gotten with great labour for an vncertaine heire : yet wee must not so farre let loose the raines vnto our impaciencie , that therefore wee lay aside the care of all things and the disposing of our families . For in as much as wee are men , so long as wee are pilgrimes in this worlde , wee must not thinke our selues free from anie aduenture that may befall vnto man . Let vs knowe therefore that the house is built in vaine , vnlesse the Lord do build it : and , that an heire is a gift from the Lorde ; and let vs so thinke of the condition and estate of worldly things , that acknowledging the vncertaintie of riches , wee may cast our care from them vppon the liuing God , giuing vnto vs all things abundantly to enioy : so long as wee shal haue riches , let vs vse them liberally in doing good vnto our neighbours : let vs lay vp for our selues a good foundation against time to come , that wee may lay holde on eternall life , according vnto the commaundement of the Apostle . In the meane season let vs followe our vocation : let vs looke vnto our families : Our calling is diligently to be followed . let vs prouide for things necessarie by good and lawfull meanes : let vs plant trees that may profite in the age to come after vs , taking such care for our children , as our parents haue done before for vs , let vs followe the lawfull course of nature and societie , and let vs not hurt our families with peeuish carelesnesse . In the meane season , let vs commit the successe of our labours vnto the prouidence of GOD , and with quiet mindes , let vs wait for at his handes things necessarie and conuenient in regarde of this life , both for vs and ours . Let vs set these remedies against the vncertaintie of our affaires .

2. And of the hatred and loathing , A present remedie against too much carefulnes . the which is wont to rise in the heartes of men , by reason of the vanitie of our affaires : let vs consider howe fit a preseruatiue there is against the poysons of the ouer carking carefulnesse of men , in this moste pleasaunt and present remedie , Godlines with a mind content with his estate , is great gaine . And , Giue vs this day our daily breade .

The exposition .

20 And I turned about ] Hauing set downe those bickerings with the which the prudence of man doth diuerse wayes wrestle , the remedie remainth : least that we should be swallowed vp of the feeling of those inconueniences . Of this remedie Solomon being now to intreat , sheweth by what degrees he did vnwind himself out of these encumbrances , to wit , after that through the experience of the discommodities he had perceiued , that happinesse did not consist in the aydes of man his prudence , nay that in it there was great vanitie at the length he called backe himselfe vnto a certaine more quiet and commodious course of life .

I turned about , saith he , that is to saye , after sundrie windlasses , after the goings about of diuerse deliberations , I came at length vnto this point ( for this is the signification of the Hebrewe verbe , Sabbothi . which is taken intransitiuely ) that I called backe mine heart , &c. that is to saye , that I did so farre renounce euery course , wherin this life of man is contained , Ia●sch . that I did at no hand place happinesse therein . For the Hebrewe worde is very significant , by which is expressed a repenting or giuing ouer the hope of a former purpose . The Greekes do expounde it by the verb Anataxasthai , to set in order , but not aptly ynough : for vnto the filling vp of the signification of the worde , there should haue beene added this worde athumân , or , apeipoon , vtterly giuing ouer , or , cleane renouncing , or some such like . Nazianzen translateth it verie well : Nazianzen . I was throughly resolued to lay aside and cast away these things , &c. Ierom , I turned me to renounce in mine heart , &c. The effect is , that he hauing found out the vanitie of man his counsailes and labours , was brought into such streights , that he did plainly faint in minde , & gaue ouer all his labour and enterprise , that is to say , did determine with him selfe , neuer to apply his minde or indeuour vnto any thing , but like vnto one that hated the companie of mankinde , casting away both weapon and target , to withdrawe himselfe from all businesse . This is the simple meaning of these wordes .

He addeth a cause , repeating the same argument , of the which he had spoken a little before , concerning the vaine and altogither vnhappie issue of man his wisedome .

21 Because there is a man . ] The blame of that vnhappie issue is not to be laide vpon the rashnesse or follie of men : for as much as there are men founde , which leaue nothing vnassayed in the disposing and ordering of their matters , but do all things with great wisedome , wittilye and with all diligence trying all things , and wisely disposing the meanes vnto the bringing to passe of the matter : and yet they runne into the same streightes , into the which the most foolish do runne by the worde chocmah , he vnderstandeth the skill to order things , Chocmah . in taking of aduise and counsaile , and by the wordes Kischron and dagnath , hee meaneth industrie & opportunitie in bringing things to passe , when things are done both after such manner , and in so fit time , as is requisite . Yet that circumspect prudence cannot auoyde this most great inconuenience , but that an vnknowen heire may succeede , the which he sayeth to be a vanitie , and great euill . For it is ingraffed in vs by nature to take great labour for desire and hope of continuing our stocke , because that wee seeme in our children to be borne againe , and to become as it were immortall . A great miserie . How great a miserie or euill therfore is it , to haue spent our whole life in toyling and sparing , to get some thing to leaue to our children that should preserue our name and memorie : the which notwithstanding when as we haue hardly gotten , we must leaue vnto an vnknowen heire ?

Hauing therefore shewed this inconuenience , the which no doubt is verie great & grieuous , in the two next verses he maketh a generall conclusion of that vanitie , wherewith the prudence of man is enwrapped , being as it were a briefe repetition of the thinges going before .

22 & 23. For what . ] This life is passed away with diuerse labours both of minde and bodie . And I pray you , what profit commeth then hereby vnto men ? namely this , sorrowe , Continuall vexations in this life . indignation , vexations both by day and night , that there is no rest at any time giuen from great labours and sorrowes , no easement in a manner , no intermission or ceasing . Then the which what can be imagined more vaine , what more miserable ? What man therefore well in his wittes will seeke for happinesse in this life , by the helpe of man his Prudence or Wisedome ?

The doctrine .

1 Howe truely this is spoken , experience , Nothing frameth well without the worde of god . a plentifull witnesse of things , doeth abundantly shewe : and as this vanitie is especially to bee seene in those , who being enflamed with the loue of couetousnesse , as it were with a firebrande , goe about and doe enterprise great matters ( being vlcers of mankinde , hurtfull both vnto themselues and also vnto others , such as the Courtes of Princes , and great Cities doe nourishe in great numbers ) yet this is founde to bee most true in the common course of life , among all men of all degrees . Namely , that whatsoeuer they goe about without the light of godlinesse , besides the worde of GOD , by the direction and guidance of their owne reason , cannot choose , but bee heaped vp with vnquiet troubles , and great vanitie , that we may learne to tame the iudgement of our flesh , that is to say , our madnesse , and earnestly to be ashamed of our vanitie .

Why God wil haue vs feele our miseries . 2 God doubtlesse will haue vs to be touched with an earnest feeling of our miseries , vnto the which our life is subiect , that through the knowledge of our weaknesse and miseries , wee might runne vnto the remedie .

Solomon therefore nowe at length in good time intreateth of the remedies , and after his manner , in good order , but not fully ( for he will intreat of them in their place at large ) yet so far as seemed needefull for the discourse in hande . For it was daungerous , onely to set downe the difficulties or encumbrances of the wisedome of man , and in the meane season with no remedie to strengthen the mindes of men being dismayde with these combates .

The Exposition .

Of the remedies against the incombrances of man his wisedome . 24 There is therefore no good thing . ] Solomon hath hitherto spoken of the diseases of man his wisedome : nowe he entreateth of the remedies , but howe farre and after what manner , wee are to declare . For I doe not agree vnto them , which thinke that the issue and argument of the whole discourse is noted in this verse : but I suppose that in this place a preparation onely is made thereunto . Before the trueth can be taught vnto any profit , first of all it is requisite that the cloudes of falshood bee scattered and driuen away , because that by reason of the common opinion growing in the mindes of men , it is wont to spreade ouer them daungerous darknesse . First of all we must be carefull to refute falshood . Therefore in refuting of falshood ought to be our first care : but as the same is manifolde , so wee must vse many sortes of engines to ouerthrowe the same , that it being fitly put to flight , the trueth may be auouched fitly and safely . Therefore Solomon hath dwelt long in the confuting of those things , in the which the reason of man imagineth happinesse for to bee . In all things hee had founde vanitie and vexation of spirite : but especially in the prudence of man , against the which the combate is most daungerous . Against this vanitie , which is a most assured note of vnhappinesse , he should haue matched sufficiencie or contentednesse , the which likewise is a true note of happinesse . But the foundation of this sufficiencie or contentednesse also is to be strongly prooued , that there may be made a full demonstration of happines . Therfore he doeth in deede make himselfe away vnto the principall and chiefe point of the whole discourse , that is to saie , vnto the demonstration of happinesse , yet doeth he not in this place touche the same : but in the fifth Chap. vers. 7. Feare God , the which he doeth in plaine wordes declare Cap. 12. ver. 15. That the end of the whole discourse is to feare God , for that this is the whole end of man , that is to saye , herein consisteth the true happinesse of man , as his chiefe ende and scope . Vanitie the vnseparable companion of vnhappines . As therefore vanitie is an vnseparable companion of vnhappinesse , so is contentednesse and quiet of minde , the vnseparable companion of happinesse . Of this satietie and contentednesse of minde hee nowe intreateth , opposing and matching it ( as wee haue sayde before ) against the vanitie of all those things the which do fall out in this life : yet taking fitly occasion of speache from that thing , in which hee prooued by sure arguments greatest vanitie to bee , that is , in the wisedome of man , wherein by the iudgement and opinion of man his reason greater satietie and contentednesse seemed to shine foorth . What then ? if in the prudence and wisedome of man there bee nothing but miserable vanitie , must the minde therefore bee yelded ouer vnto the tempest of carelesse dispaire ? or must shee seeke for elsewhere that satietie and contentednesse of minde ? Wee must rather , sayth Solomon , thinke vppon the remedie , the which wee shall finde in the true vse of GOD his benefites . This is the ioyning and knitting togither of these wordes with those that went before , vnto the 16. verse of the third Chapter . And vnto this matter hee vseth euident and cleare arguments . These wordes are better to be read by asking a question .

There is no good thing . ] An interrogation or asking of a question hath a greater grace , and more expresseth the meaning , as if he shoulde saye , After that it is founde out , that there is great vanitie in euerie trade of life , and especially in that last ende , were it not best for a man , and most excellent , setting aside this so great carefulnesse of minde , to vse and enioye with a quiet and pleasaunt minde the thinges which hee hath gotten with lawfull laboure , and ascribing those benefites vnto the bounteousnesse of GOD , with thankes giuing to applye them vnto the sounde vse ? Therefore hee calleth , to eate and drinke , To eate and drinke . pleasantly and merrily to enioye the thinges present , the which appertaine vnto this life : as he doth by and by declare by an other kynde of speeche , To shewe his soule good of his labour , that is to saye , to delighte himselfe , and cheare his minde with the sounde feeling and vse of the thinges them selues . For , To see good , with the Hebrewes , To see good . is to enioy the thinges themselues , with some pleasantnesse : which vse in the verse 26. hee by and by calleth gladnesse .

The summe and effecte is , that the sounde and pleasaunt vse of the thinges themselues doeth farre excell pensiue and troublesome carefulnesse : and therefore as in the one there is great vanitie , so in the other there is a golden and an happie satietie or contentednesse of mind . That this is the true and right meaning of these wordes , the readers will nothing at all doubt , beeing enuironed with the helpe of those rules , which wee haue set downe at the beginning , and wisely considering the circumstances of this place . For it is an vnciuill thing to giue iudgement of a whole lawe by some one braunche of the same lawe . Wee must also weigh the purpose of the speaker : the which not being rightly perceiued and vnderstoode , Great wrong don vnto Solomon , by foolish persons not vnderstanding his meaning . it cannot be chosen , but that wee shall ascribe vnto him foolish fancies besides his meaning . As in this and such like places frantike persons haue done great wrong vnto Solomon , whilest that they thinke him to bee an vpholder of Epicure like phrensies , as if hee shoulde teache that the soueraigne and chiefe good of man did consist herein , if hee followe his pleasure .

But the bare wordes themselues , are not to bee considered them selues by themselues , and seuerally , but by the purpose of the speaker , & being ioyned with the whole sentence . Christ biddeth , that if one giue vs a blowe on the one cheeke , Not the bare words , but the purpose of the speaker is to be considered in the scriptures . wee shoulde holde him the other to strike . He biddeth , that if one hande offende vs , that we cut him off : if an eye , that we pull him out : that wee should gelde our selues for the kingdome of God , and such like . If a man will sticke vnto the bare wordes , not considering the purpose of Christ : how monstrous dotages should he father vppon him , that is how fond & foolish should him self be , like as Origen , who being accustomed to defile the plaine and naked truth , with the slabbersauce and dunge of allegories , expounded these words simplye , which are altogether allegoricall , and went in deede and gelded himselfe : when as he rather should haue renounced his philosophical pride wherewith he turned the truth into a lie , and should haue bene wise according vnto the simplicity of the word of God , which kind of gelding of himselfe , should haue bene both acceptable vnto God , & profitable vnto the churche of God , and also vnto himselfe . The Prophet denieth that God euer commaunded the Elders of the Iewes to sacrifice vnto him , & doth detest all the ceremonies , yea and also the temple it selfe . Who is hee that seeth not , that the bare wordes , so as they do plainely sounde , are disagreeing from the truth , and therefore that they neede interpretation ? For the truth is not contrary vnto it self . But nothing is more forceable then those kind of speeches , neither could any thing be deuised more euident and plaine and the darkenesse is not in them but in oure mindes , namely by those excessiue speeches of words , the dulnesse of men is to be shaken of , which are nothing at all moued with the common and vsuall maner of speaking . Christ therfore meaneth , that iniuries are patiently to be borne , and that thus farre , The meaning of the former sayings . that we do not render euill for euill , and that we shoulde redeeme peace , although it were to our own priuate discommoditie . Hee will haue vs to renounce al thinges , yea euen oure owne selues , that wee maye serue God freely , being discharged of all businesse , the whiche mighte lette oure free course : and therefore hee doeth not commaunde vs after the manner of bedlames , with madde violence to rage agaynst oure owne bodies , neyther doth hee bereaue vs of common sence and reason , nor forbiddeth lawful means of putting away iniurie . That these thinges are spoken truelye , and according vnto the meaning , no man well in his wittes will denie : like as that same precise denuntiation or bolde saying of Ieremie speaking according vnto the supposition of the Iewes ( because that from their Ceremonies they shut out fayth , The place of Ieremie . the foundation of the worship of God ) for in this respecte he denyeth that God commaunded ceremonies vnto the Iewes . But that same lightning of speeche was more fitte to terrifye and make afrayde the boldnesse of Hypocrites , whiche doe sinne , not of ignorance of the will of GOD , but of a lewde and wicked mynde , as the Prophet teacheth , more at large in that sermon .

These Examples haue I alleaged , to shewe that in suche precise and straighte kinde of speeches wee muste not sticke vnto the bare wordes , but that the sentence it selfe is to bee considered : and by it to giue iudgemente of the wordes : that whiche seemed to be spoken simplye is no doubte to bee vnderstoode but in a certayne respect , neither do those kindes of speeches wante eyther theire force or lighte the whiche I applye vnto this place thus .

Solomon sayth that this only is good & profitable vnto man , to eat & drink : shal we vnderstande these wordes in this sence and meaning as wee doe these of the Epicures , How this place of Salomon is to be vnderstood . Lette vs eate and drinke , After death there is no pleasure . Or these , These thinges I haue whiche I did eate , and whiche my gordged luste hath deuoured : but those other and excellent thinges remayne whiche I haue lefte behynde for others , and suche like grunting of Swine ? The purpose of Solomon is to be weyed , the whole sentence is to be examined , that wee may clearelye vnderstande the force of the wordes , and to what ende they are aleaged . His purpose therefore is to teache by remedie of what thinges that vanitie may be cured , The purpose of Solomon . the which he hath shewed to be in all the counsails and enterprises of men . He setteth downe as a remedie against this , the sound and pleasaunte vse of the thinges themselues : This he calleth To eate and drinke that is , soundly to enioy those externall and outward thinges , the which doe appertaine vnto the nourishment of the body . And hee addeth a playne exposition . To shewe his Soule good of his laboure , and least hee mighte seeme to speake of prophane and Epicure-lyke Gurmandize in eating and drinkinge , he will haue God to be acknowledged the author of those benefits , in these words , whiche follow by & by , This also I haue seen , that this is of the hand of God himself . And that the matter may be more clearely vnderstoode in the nexte verses he setteth downe a garnishing of the same sentence . Who then ( vnlesse he be a very foole ) wil say that in this place the opinion of the Epicures is maintained ? Solomon doth not maintaine the opinion of the Epicures . And he vseth of set purpose the words of Eating and drinking , & that more clearely and expresly , then if he had sette downe common and vsuall wordes . For his meaning was to compare pleasure with the Prudence of man , this vanitie whereof he found fault with in these last words , that it cannot enioy the things which it hath gotten with great labour : but in pleasure there is at least wise a pleasant feeling of the thinges themselues , and some present fruite is reaped . And the moste simple vse of honest pleasure is , to eate and drinke , and necessarie prouision for the maintaynance of life , the which those that are most precise cannot simply condemne . Therefore he sayth afterwards , That our whole labour is for our mouth , that is to say , that men laboure to this ende , that they maye haue wherewith to maintaine this life , and he sayde , To eat of their goods , for , to enioy and vse their goods . To conclude , these words are not spoken by way of imitation , in the person of Belli-gods and Epicures : but they teach the true and right vse of the giftes of God , as it is by him ordeyned , and they doe limite it out by the simple measure of eating and drinking , and doe will these gifts to be of vs receaued pleasantly and merily , namely that wee maye both acknowledge and worship God the autor and giuer of them al. Therfore he addeth , that the vse of bodily benefites also , is the gift of God , and that he hath seen it , that is to say , Godlines the foundation of contentednes . vnderstoode it by assured argumentes . Godlinesse , no question , is the foundation of that same satietie or contentednesse , of the which he will intreat in his place : neyther can it or ought it to be seuered from this true vse by any meanes . For no man can haue true and sound contentednesse of minde withoute godlinesse , yet this is true , that God hath bestowed vpon man many benefites and the same very great , not only to cherish the mind of man but also for the nourishing of his body , both for necessitie , and also for delite . For as God is the maker both of the minds and bodies , so he geueth vnto both that which is needeful and conuenient .

Moreouer he by and by setteth down ( as we haue sayd before ) a garnishing of the 24. verse . For it was needful that this necessary doctrine should diligently be beaten into our minds . He had sayd that the good of man , that is true contentednesse of mind did consist in the sounde vse of the things themselues . This he confirmeth by his own example .

He alleageth his own example . 25. For who , ] That is to saye , who doeth more soundlye and pleasauntlye enioye the thinges that hee hath gotten , then I doe ? Verilye I speake not of a thing vncertayne , and darke : I haue learned by mine owne Experience , howe muche the vse of thinges is to bee esteemed .

In his owne person therefore hee exhorteth euerye body whilest he maye to vse and enioye his owne goods . For , for whome is it more meet and more conuenient to enioy the things that hee hath gotten , then for him , who with his laboure hath gotten them ? By the worde Eating , Eating what is signifieth . he meaneth that lawfull and sounde vse of thinges , which is ioyfullye receaued with a good conscience , and with quiet of mind . For it were a meere folly , & a thing altogither void of diuinity , to preach of the quietnesse of mind , and of the ioyfull vsing of the benefits of god , and in the meane season with vain cares to vex and pyne awaye the mynde . Let it therefore be a shame vnto vs to teach those thinges , the which we cannot applye vnto our selues : so that we may truely say with the Apostle . I beleeued , and therefore haue I spoken . The Example of the Teacher is verye effectuall and of greate force , mightilye to informe and instruct the mindes of the Scholars . Solomon liued not in all points according vnto that which he taught , Solomon in deede was no Maister that proudely trifled of high matters , as it were aboue in the clouds : but yet I would to God hee had applyed vnto his profite all those thinges whiche hee knew . Here the infirmitie and frailtie of man is to bee seene , so that the verye best cannot so throughly in life and maners expresse the knowledge of the best thinges , but that they often go awrie . But wee liue not by examples , but by lawes : by the whiche iudgement ought to be giuen of the very best men .

26. Further hee had sayde , that the same sounde vse of the Creatures was the gifte of God : now he handleth the same matter more exactlye , making a comparison betweene that quietnesse or contentednesse , and vanitie or vexation of spirite . A token of the loue of God . The summe and effecte is , That quietnesse of mynde , is a token of God his louing kindnesse , as contrariwise that same pensiue care to gette riches , A token of the wrath of God . and when they are gotten , not only to haue no vse of them , but infinite vexation of mind , is an assured testimony of the wrath and reuenge of God against the wicked . This is the playne meaning of these words .

Because vnto a man whiche is good before him , that is , whome hee loueth , whome hee alloweth and embraceth for good ( for so doth that kinde of speeche signifye ) Hee giueth , that is , of his bounteousnesse bestoweth , Wisedome and Knowledge , that is , the prudence and meanes to dispose and order his matters , and Gladnesse , contentednesse & quietnesse of mind , to vse and enioy with gladnes the things whiche hee hath gotten by wisedome and diligence . Contrariwise , Vnto the sinner , that is , vnto the wicked and Hipocrite , or infidel , hee giueth trouble , he layeth this punishment in his iust iudgement vpon him , That he heapeth & gathereth together riches , that is to say , greatly turmoileth himself in hoarding vp wealth : To this end forsooth , To giue those things whiche with so great labours he hath heaped vp , vnto him that is good before God , to him whome it pleaseth God , whom God hath appointed his heire and successor , one whome oftentimes he knoweth not , and which will lauish and dash away those thinges , the which he with great labour & hard sparing hath hoarded vp . This vnhappy ende of goods gotten with so great labours , according vnto the doctrine before largelye handled hitherto , he calleth Vanititie and feeding of the wind .

The abuse of prudence condemned by Solomon . And hee declareth more plainlye wherefore and after what maner he hitherto condemned Prudence , that namely which falsly concludeth that is to say , the abuse thereof , not in it self and simply ( for it is the singuler gift of God for the preseruation and maintainaunce of this life : ) but so far as it ingendreth in the minds of men a certaine too earnest desire of fleeting and fading things , it is no doubt to be condemned : because both by inwrapping our mindes with the thornes of cares , it maketh vs miserable , and also draweth vs from the hope and loue of heauenly thinges . And whereas he sayeth , that this quiet and peaceable contentednesse of mind is the gift of God : and contrariwise intangled and combersome pensiuenesse , to bee the punishment of God the iudge against wicked and lewd persons : moreouer , when as he teacheth that the issue and ende of these thinges is ruled by god ( that is to say , that these thinges , as hee speaketh , are done before God ) he plainly calleth vs back vnto the prouidence of god , the which ( as he sayth in another place ) maketh a difference betweene the riche and the poore , and doth constantly gouern al the parts of our life .

The Doctrine .

1. Against that vanitie which hath a large rule ouer all the parts of the life of man , the sounde and ioyfull vse of the creatures of God , A present remedie against the vanitie of men . is a most present remedy , the which he giueth vs vnto this ende , that we should vse them ioyfully and soberlye with thankes giuing . The vse no doubt of a thing carrieth a great stroke and force in all matters : and therefore they deale preposterously , or ouerthwartlye and doe peruerte and ouerturne the liberall minde of God , the whiche doe subiecte themselues , and become as it were slaues vnto those thinges , the whiche hée hath put vnder their power . In whiche kinde the couetouse misers , and prodigall spendthriftes doe offende with cleane diuerse and contrary affections : the one , with too greate and immoderate desire of getting : the other , with a desperate outrage in spending : but both of them doe fouly ouerturne the pure and righte vse of the Creatures of God .

2. This vse is so to bee limited , that first of all wee doe holde , God liberally prouideth both for soule and body . That GOD the maker both of soules and bodyes , doeth liberallye according vnto his bounteousnesse and prouydence prouide for them both . As the body is created of GOD , for the receyuing of the soule , as it were a Straunger , so there is greate Friendeshippe and Affynitye betwéene them both .

God therefore will haue the bodye so farre to bée prouided for , that the soule may bée well : betwéene whiche and the bodye there must néedes bée a fellowe féeling , that if the bodye bée ill at ease , the minde béeing gréeued , can harde and scarcelye doe his duetye . God therefore hath giuen for the maintainaunce and nourishing of the bodye not onlye thinges necessarye , but also seruing for pleasure and delighte , the féeling and vse whereof shoulde especially appertayne vnto the minde , and hée hath in suche sorte disposed the iudgement and as it were the artes of them , that both the mynde and body mighte bée profitablye and pleasauntly nourished by them . Which manifolde bounteousnesse of God the Prophet doeth liuely set out , Psal. 104.

3. Of this vse , God maketh his bounteousnesse common vnto all liuing creatures , but especially vnto man . this is as it were the firste degree , That GOD a bounteous Father , will haue this his bounteousnesse to bée common vnto all liuing Creatures , but especiallye vnto mankinde , vnto whome hée will not haue himselfe bée withoute witnesse , whilest hée deserueth well at his handes by sundrye kindes of benefites ( as the Apostle sayeth ) giuing rayne and fruitefull seasons from Heauen , and filling the heartes of men with meate and gladnesse . And these in déede are greate benefites of GOD , but yet suche , that wée must not thinke the true and righte vse to consist in these . For as the greatest parte of men abuseth them intemperatelye , this also is true ; that the most temperate and of sober men that are not regenerate , The vnregenerate haue no right to vse the creatures of God . haue not in theire power the same righte vse of the Creatures : as who haue no righte to vse and enioye them ( for they are no Sonnes , but Straungers ) and are destitute or voyde of that wherewith all thinges created are sanctifyed , that is to saye , Fayth , withoute the which whatsoeuer is done is sinne .

Thus farre all men not regenerate are vsurpers or vnlawfull possessours of the benefites of GOD , the whiche hee woulde haue extante in this world , to declare his bounteousnesse especially toward mankind . This therefore is the first generall declaration of the bounteousnesse of god , in the vse of his benefites .

4. The seconde degrée is , wherein the true and righte vse altogether is to vse the giftes of GOD soberlye and soundlye with Fayth and Prayer , The benefites of God are to be vsed with faith and prayer . the which is proper and peculier onlye vnto the faythfull , for whom ( as the Apostle sayeth ) GOD hath created these his giftes , that they mighte vse them . For they are sonnes , and therefore Heires of the world , by the promise made vnto Abraham . As therefore the righte of all thinges doeth belong vnto them , so also is the possession and power , and waye to vse and enioye them euidente to bee theirs . For the best righte of getting a thing , is by inheritaunce . Therefore as by righte of inheritaunce the whole Worlde appertaineth vnto the Faythfull , so oughte they diligentlye and earnestlye to thinke vpon the right and lawfull vse of those thinges whiche are contayned within the compasse of the Worlde : for the chéefest point of dominion doeth consist in the vse .

Now the Apostle doeth define the vse thus , And they whiche vse this Worlde as not abusing it . How the faithful abuse the world . The faythfull doe abuse the world whiche forgetting that they are heyres of the World , doe so serue the worlde , as if they were Husbandmen or Seruauntes , and not Lordes , that is , when as they encumber their mindes with diuers cares , and doe not vse and enioye the benefites of GOD with an appeased and quiet minde : they voluntarily séeke businesse to trouble themselues with all , and doe not enioye that quietnesse which GOD would haue them vse , as heyres . Wée are not ignoraunte of the conditions of Maisters , and of Seruauntes . The Husbandman taketh paynes day and nighte in tilling and looking vnto the ground of his Maister ? The Seruaunt , or hée that doeth the businesse , goeth aboute the businesse of his Maister with greate payne and daunger , whilest his Mayster sitteth at home quietlye and at ease . The riche Mayster medleth not with the troublesome burthens of his affayres , yet it falleth oute for his benefite and profite whatsoeuer is paynfullye ordered and done by the Seruauntes . The vse and profite of their goods returneth vnto the Maisters , the paine and care vnto the Seruauntes , by whose trauaile and seruice their thinges are done .

So the wise man admonisheth vs to thinke of the vse of these fléeting thinges . The applying of the former similitude . That the vse of the benefites of GOD , is the gifte of God , through whose liberalitie the Faythfull vse with a quiet minde , the goodes whiche they haue gotten : Contrariwise , vppon sinners , that is to saye , vppon men whiche are not regenerate , hée layeth this punishmente , that they bestow muche care and labour in hoarding vp of riches , and yet reape no fruite , no profite of their laboures . For they are not indued with that appeased and quiet minde , wherewith the true vse of thinges is receyued , and by the iust iudgement of god , those goodes the which with so great labours they haue heaped together they often tymes leaue vnto straunge Heyres ▪ In the meane season , Let the wicked worldlings note this well . for that they are straungers , and Intruders , and no lawfull Possessours , they doe not eate and drinke , nor shewe vnto their Soules the profite of their goodes , as the Sonnes of GOD doe : but as Théeues they deuoure other mennes goodes , and vexe themselues with infynite Lustes , and therefore are destitute and voyde of the true vse of thinges .

5. But manye thinges séeme contrarye vnto this Doctrine . Contraries vnto this doctrine in shew and outwarde appearance . For who is hee that séeth not that the Faythfull are not onelye driuen oute of the whole Worlde , as draffe and excrementes , but euerye where to bée pitifully vexed , as of all men the moste miserable ? Contrarywyse , that the wicked rule the roast , triumphe , haue Kingedomes and Empyres in their power , autoritie , rule , riches especyallye aboue all other men ?

Furthermore , Experience doth plentifullye a● abundantlye shewe that to bée true , which the Prophet speaketh of the wicked . That no trouble presseth them , like as it doeth other men : and that they are free from the miseries , wherewith other men are touched . Contrariwise , that the water of Sorrowes and Greefes are poured into the myndes of the godlye , as it were out of a full Cup. And there are to bee founde often complayntes of holye men concerning this matter . As concerning the firste , for a strong and sounde aunswere against this backbiting of the fleshe , Answere vnto the former contrarieties . this we oughte especiallye and principallye to holde , that the assurance and full perswasion of Fayth is certayne , and therefore certayne , because that it looketh not vppon those thinges which are subiecte , and lie open vnto the eyes of the body , but vpon the thinges which are not séene with the eyes . But the one , as being eternall , are moste strong and sure : the other , as temporall , and but for a time , moste weake and brittle . Therefore , as from sure and euerlasting principles and groundes , there arise sure and euerlasting conclusions , so from the sure grounds of Fayth wée ought to looke for sure and euerlasting conclusions , for that is a very worthie saying of the Apostle , Heb. 11.1 . That Fayth is the substaunce of thinges hoped for , that is to say , that which maketh , that the thinges whiche are hoped for , bée in déede , a sure proofe of thinges that are not séene , namelye for because it gathereth a moste sure demonstration of the thinges which can not bée noted and perceyued with these bodily eyes , as of thinges euerlasting .

Let this reason therefore very greatlye preuayle with vs , and so let this be assured and certaine , The fulnesse of our felicity is to be looked for in heauen that that spiritual inheritaunce is also spiritually to be estéemed : and that so farre , that according vnto the promise of the true God , is fulfilled in vs abundantly . Indéed the fulnes of our happinesse abideth for vs in heauen , yet doe wée féele sure and vndoubted Pledges thereof , in this life . I will therefore speake of the lawfull vse of those things which do appertayn vnto this life , and of that contentednesse of minde , wherein that same true vse doth in déede consist : the whiche no man well in his wittes will denye to bée assured Testimonies of that same inheritaunce , and according vnto this true principle or grounde , That hee is happie , which is contented . Bée it , that the Godlye bée banished , that they bée vexed : contrariwise , let the wicked triumphe , lette them beare the swaye : on the other side who well in his wittes will denye , that GOD is Faythfull in his promises , Singular comforts . that hee doeth so order and rule the afflictyons , or troubles of the Godlye that are hys , that in the middeste of their Battailes , hee also doeth strengthen them , and giueth agayne a ioyefull issue , that is , presseth , but not oppresseth them , naye by the greatest féeling of affliction , giueth greatest tokens of his goodnesse , by the reward of most famous victorie ? Doubtlesse the faythfull in all their miseries doe féele a singular contentednesse of minde , namely that same hope whiche neuer maketh them ashamed : naye , the whiche in the wart of thinges maketh them more riche than the richest men , whiche are prophane and vngodlye : On the other syde : Terrors for the wicked . What is it to bée tormented with the Fyre-brandes of Conscyence ? the whiche howsoeuer it doe not alwayes burne the mindes of the wicked with like paine and violence , yet sinne lyeth alwayes before the dores : and , by what meanes soeuer their mindes are lulled a sléepe , yet this is true , that they are not heires but strangers , and therefore that the right of those things , the which GOD in this world hath created for his sonnes , doth at no hande belong vnto them at all . This doth faith both sée & beléeue , the which flesh is ignorant of , and doeth skorne : yet the demonstration of faith is true , & the sclaunder of flesh false and foolish . Let vs therefore say that the worldlings ( that wee may returne againe vnto our comparison in hande ) in whose power are kingdomes and Empires , are the seruants and ministers of the church , for the which , in the felowship of mankind , whilest they vndertake sundrie paines & troubles of gouernement , they prepare an house or resting place ; that whilest they giuing themselues vnto the heaping vp of wealth and getting of most combersome promotions , vexe both mind and bodie , the faithfull may inioy most quiet rest . So whilest the godly enioy contentednesse , the vnfaithfull reap the fruite of their inheritance , they endure onely the burthens and toyles of the world . Furthermore , for as much as the fulnesse of our inheritance remaineth for vs in heauen , and that therefore we must trauaile thither through the rugged wayes of this worlde : let vs remember that we shall then be the lighter and more readie vnto our iourney , if we cast away the burthen , as it were the packe of these cares : and contrariwise that they shall not bee fit for this voyage , which shal be loaden and letted as it were with an huge weight of riches & honours . Why god denyeth vnto his the abundance of earthly things . God therefore will deliuer vs from the hurtfull store of earthly thinges , that being free from the cares therof , we may both enioy things present soundly , and more certainly hope for the happinesse to come : of which double benefit , the thornie cares of this world do depriue and bereaue men : and therefore it is true that the faithfull onely haue the certaine vse of these things : the which wee set downe at the beginning .

How the godly are to behaue themselues in these earthly things . 6 How then shal the faithful vse these things ? namely so , that they neither stay vpon them , nor vtterly refuse them , but vse them indifferently . If they haue them , let them vse them with thankes giuing , and let them acknowledge in them , and worship God the author . If they haue them not , let them not greatly care , and let them thinke that God doeth this way prouide for their saluation : let them reioyce , as not reioycing : let them weepe , as not wéeping . This mediocritie or meane , that same gorgeous wisedome of the flesh ( as the Philosophers doe describe and prescribe it ) doeth not teach , but the spirit of God , the which in deede sheweth vnto the faithfull , that these are not imaginations or quiddities , but true and certaine demonstrations , the which the faithfull do finde and feele in their whole life . These are the mysteries , in the which that all the faithfull ought to be nousled and entred , the Apostle in the fourth to the Philippians doeth teache by his own example , which Apostle is so to be reconciled with this place of Solomon , that they learne both to be hungrie , and also to abound . In this tranquillitie or quietnes of minde , the faithfull haue true contentednesse , the which we haue often times said , to be a true note of happinesse .

7 These things being thus set down , the difference is manifest between the afflictions wherwith the faithfull are exercised , and those wherewith the vngodly are pressed . A difference betweene the afflictions of the godly , and of the vngodly . God doeth afflict the faithfull and the vnfaithfull , but after a diuerse manner : they weepe and laugh both of them , but after a diuerse manner also . GOD afflicteth the faithfull , as a father : the vnfaithfull , as a iudge and an enemie . Both Cain and Esau wept , but to murmure against GOD , through the horrible feeling of his wrath . Dauid and Ezechias wept , to moue the fatherly loue of God vnto mercie with their teares , by the shewing of their earnest repentaunce . The vnfaithfull laugh , that they may weepe : the faithfull weepe that they may laugh , and they laugh , large ioye beeinge powred into their mindes by the feeling of GOD his goodnesse . According vnto the appearance and shewe therefore of outward thinges iudgement can not , Afflictions in the godly . nor ought not certainly to bee made either of the loue or anger of God . Afflictions , vnto the sonnes of God , are testimonies of his loue towards them , through the which he will haue them enter into the kingdome of heauen . Afflictions in the wicked Vnto worldly men , which place their chiefe felicitie in these fleeting and fading things , troubles cannot but be tokens of God being most angrie with them . God therefore layeth vexation of minde vpon the sinner , to wearie himselfe much in heaping vp of richesse , and yet not to reape any profite of his labours , but to leaue his goods gotten with great toyle , both of minde & bodie vnto an vnknowen heire , as a punishment : as he also threateneth the hypocrites by the Prophet , That he will take from them their bread and their wine , as an infinite discommoditie : for the vnfaithful can most hardly forgoe those things . Contrariwise , God giueth vnto his , wisedome and knowledge , & gladnesse , that is to saye , wit , and good and prosperous successe in disposing of these things , and ioy of minde in the sound vse of them , as most certaine testimonies of his loue towards them . A most sweete promise . And there is a most sweete promise agreeable hereunto , That God will giue sleepe vnto his beloued , that is to saye , that he will graunt vnto his , prosperous successe , euen when they be as it were a sleepe . Plenty threatened vnto the vngodly as a plague . Contrariwise the Prophet threateneth vnto the vnfaithfull and hypocrites , plentie and store of earthly thinges , as great vnhappinesse , namely , that it shall come to passe , that their name shal be written on earth : that is to saye , that they shal haue none other but an earthly benefite . The effect is , that calamities & troubles shall befall vnto the vnfaithfull for a great punishment , the which they , as too much fastened vnto the earth and earthly thinges , doe greatly feare . Contrariwise , that the faithfull , euen in these earthly thinges shall feele the goodnesse of God , that they may learne the true way to vse this worlde , with sure and sound contentednesse of minde : the which they must diligently set against that vanitie , which beareth sway in al the partes of life , to the great miserie of mankind .

8 Whereas he commendeth the ioyful vse of things , as the gift of God , it is manifest that the rule is true the which wee haue so often repeated , namely , that the things themselues , and the pleasure which is taken of them , A true rule diligently in this whole discourse to be noted . is not condemned , but the abuse of the things . For this general saying is true : Whatsoeuer God hath created is good : and nothing is to be refused , if it bee taken with thankesgiuing , as the Apostle speaketh in plaine wordes : and therefore , that the forbidding of marriage , meates , and other outwarde things , which God hath appointed for the vse of men , is a doctrine of diuels , &c.

9 In that he calleth the lawful vse of things , We ought not idly to liue of other mens labors . our labour , it is brought to passe , that it is contrarie to this doctrine of true contentednesse of minde , idly to enioy other mens goods : the which biddeth vs to shewe vnto our soule our owne labour , and not the labour of others . Doubtlesse as honest labour hath beene commaunded vnto man euen from the creation of the worlde : so idlenes is a plague and destruction vnto the whole life of man .

10 Yet forasmuch as he calleth this vse the gift of God , proceeding from his hande and liberalitie , it followeth , that all the successe of our labour doth depende and hang vpon the prouidence of God , All the successe of our labours dependeth vpon the prouidence of God without the which all the enterprises of men are in vaine : and therefore that it is meete and right that wee commende our labours vnto him . And when as thinges goe well with vs through the benefite and bounteousnes of God , we are to giue him thankes , neither ought we to handle the matter so , that we abuse his gifte , in prodigalitie and intemperancie .

In what respect Solomon condemneth prudence . 11 Nowe it appeareth by this place , howe farre Solomon hath condemned the prudence or wisedome of man : that is , that he doeth not condemne it in her selfe , but the abuse of it . For hee doth acknowledge diligence and painfulnesse about matters concerning our familie to be the gift of God , the which God vseth for the gouerning of the successe of our affaires .

Quietnes of mind in the vse of things , is the gift of God . 12 Quietnes of minde in the vse of thinges appertaining vnto men , is the gift of God : carking and restles carefulnes , is a punishment , against the infidelitie of prophane persons , the which is as much as they trust not vnto God , there is no marueile if they be tossed vp & down with the waues of tediousnes & impaciencie .

The third Chapter .

1 Vnto euerie thing . ] He bringeth a new remedie against the vanitie of mans wisdom , A new remedie against the vanitie of mans wisdome . the which whilest it goeth about to rule it selfe , taketh in hand many needelesse things without a calling , as if it would bring vnder her power & subiection the moments & seasons of times : the which when as they fall not out according vnto her wish , it cannot be chosen but that it must needes be greatly dismayed . Against this same vncircumspect and vnlawfull hasting , the stepmother of good order , the wise man setteth the earnest thinking vpon the prouidence of God , by whose force and power , when as all thinges are duely gouerned , hee teacheth that it lyeth not in the power of man his counsaile to preuent the time foreset by God : and therefore , that it is a good and present remedie against the vanitie of our counsailes & enterprises , to depend and stay vpon the prouidence of God , & patiently to waite for those times & seasons , the which he himself hath appointed , and that we be not so foolish & mad , as to think that the oportunities of fit times for the doing of things set down & limited by god , can be changed by our prudence & industrie . The summe therefore & effect is , that , forasmuch as the courses of times are set & determined , it were a mad & altogether an vnprofitable thing , to go about any thing further , & to be against the prouidence of God , the which ruleth the moments & seasons both of thinges & times , yea , and also of our whole life , but that the impaciencie and rashnesse of our fleshe is to be restrayned & held in with this bridle : A bridle against the rashnes of our flesh . These things must needes haue beene done at this time , and after this manner , because God hath so appointed : but if thou shalt be against it , whatsoeuer thou further takest in hand , shal be vnprofitable and foolish .

1 Vnto euery thing ] in the beginning he setteth downe a generall saying and sentence , That there are certaine and set seasons and courses for all the things and enterprises of men , the which the prouidence of God both hath appointed , and also doeth constantly order and dispose . The worde Zeman signifieth a set time , Zeman . Kairos . Chephets . occasion opportunitie , ho kairos , a moment or point of time . Chephets hee calleth a trade or course of life , to epitedeuma , a purpose , as beneath ver. 17. Mercerus noteth , that in the style and phrase of speaking in the Talmud all things are called Chephatsim , like as the Greekes haue translated it to panti pragmati , vnto euery thing . In that this word , vnder heauen is adioined , I altogither vnderstande it of the enterprises of men , not that it should be referred vnto God : by whose will notwithstanding these times of thinges are appointed and disposed . For he had sayde vnto euerie thing : by which worde the things of nature are vnderstoode . This generally set downe he prooueth to be true , by induction or bringing in of diuerse and sundry things , the which may be brought into two sortes , natural and ciuil , that is , those things which consist in nature , and the which are conuersant in the counsailes and enterprises of men . For these things are to be taken simply , and not to be intangled with the forgeries of allegories , Needelesse allegories . as many expositers foolishly do .

2 A time to be borne , or of bringing foorth , and a time to die . ] no doubt the seasons and verie moments of our birth and death are determined and set downe , the which the wisedome of man can by no meanes change . For the endes of our life are in the hand of God . A time to plant , &c. ] In things also without life , nature hath her certaine & set courses appointed her by God . Plants do growe vp at their time , and do dy also at their time . Yea , countreys themselues haue their times : some time they are wonderfully garnished & encreased & beautified with cities : sometimes they are laid wast , & ly ruinous & at decay . Some times Asia and Graecia flourished with cities : now they ly desolat . Iewrie , how notable a change hath it had ?

3 & 4 A time to kill . ] His meaning is , Prosperitie & aduersitie gouerned by God . that prosperitie and aduersitie is gouerned by God , as also by these words , A time to weepe , &c. to put vs in minde that those diuerse casualties of our life , as sicknes , death , burial , gladnes , & all things both priuately and publikely , do come from the prouidence of God : He addeth ,

5 A time to scatter abroad . ] Diuerse interpreters do diuersly expound this place . This place diuersly expounded . I wittingly and willingly ouerpasse mad allegoricall interpretations . For what doth it profit to load the reader with these trifles ? I vnderstand this place simply of matters belonging vnto houshold , that he should teache , that there is a time of gaine , & a time of losse . So To gather stones togither , & to throw them abroad , is to get goods , & to lose , as he saith by & by . For that which som say of building and pulling downe a wall , is nothing at all vnto the purpose . With houshold matters he ioyneth marriage : for these words A time to embrace , Mariage . &c. I vnderstande of marriage : that hee shoulde signifie that mariage , the foundation of mankind , is gouerned by God : to the end we should learn in a matter the most of weight of all the things which belong vnto this life , to depend vpon the prouidence of god , hauing wiues , as not hauing : as the Apostle speaking of this matter , hath saide . Hee setteth out the self same matter of the courses & changes of familie matters with other kindes of speaking also : for the knowledge of this thing doth especialiy appertaine vnto the wisedome of man , of the which he speaketh .

To cut . 7 A time to cut . ] for that which he said To lose , he in this place by a figure calleth To cut : To sowe vp againe , To sow vp againe . he vseth for to winne againe , or recouer a losse . And he doth not without cause note the times of holding our peace & of speaking , as which in the life of man beare great sway . Also he doeth not ouerpasse those things the which in life do verie much preuail , namely loue and hatred , among priuat persons : warre & peace betweene cities , for the words are plaine .

8 A time to loue . ] Doubtles there are to be found among men certaine felow feelings and louing affections , as also the contrarie , the which the prouidence of God without all question doeth gouerne , diuersly turning and stirring the mindes of men vnto both partes , according vnto his pleasure . And that warre & peace are ruled by God , both the word of god and also experience doeth abundantly shewe . By this reckoning vp therfore of diuerse things is concluded this generall , That all things and enterprises hath their proper and set times , and that , Warre and peace ruled by God . by the prouidence of GOD , both Nature her selfe , and also the fellowship of man are wisely gouerned : yea , and all things the which doe diuersely fall out both in the one and the other . These things thus set downe , hee concludeth .

9 What profit . ] that is , if a man go about any thing against these times ordeined by God , albeit he vse neuer so great labor & diligence , he shall altogither lose it & wearie himselfe . For this is the conclusion of the thinges going before , & therfore this condition of foolish & ouerthwart enterprise is to be vnderstood . This conclusion hee garnisheth & amplifieth with a new circumstance , to the same end & purpose .

10 I haue seene the trouble . ] I haue , saith he , by assured arguments founde out the cause , why men do so miserably turmoyle themselues . God in his secrete but yet most iust iudgement , punisheth one sin with another . He sayeth that God hath giuen vnto men that same pensiue toyle of life , proceeding from vnmeasurable carefulnesse , that is to say , trouble and vexation , not that God doeth put that same wicked desire into the minds of men , ( for then he should be the cause and author of sin , which is great blasphemie ) but to expresse the force and power of the prouidence of God , who in his iudgement , secrete in deede , and vnknowen vnto vs , but yet always iust , doeth punish that same great sinne of distrust , & ouerthwart trustfulnesse with a new sin , as with a penaltie , that because men do neither trust vnto God , & yet do put too much trust in these fleeting and vading things , he doth more deeply drown them and driue them headlong , as it were estranged from themselues , into the immoderat and vnmeasurable desires of these thinges , that they may feele what it is to haue forsaken the Lorde the fountaine of liuing water , as the Prophet speaketh , that is as the Apostle plainly faith , according as it liked not them to keepe God in knowledge , and to acknowledge him , as was meete : so God gaue them vp into a minde void of all iudgement that they shoulde doe those things which were not conuenient nor seemly . After the same maner of speaking Solomon saith in the next verse , That God hath set the worlde in the heart of men : & why , we will shewe in a place more conuenient . Therefore we pray God that he will not lead vs into tentation : for it is no question among those which are but meanly exercised in the reading of the holy scriptures , that sin is sent of God as a punishment of sin , & also is a greater corruption of that natural corruption , which is in vs . This therefore is the cause , why men by the iust iudgement of God , are vexed with the immoderate desires of these vading things as it were with tormentes , that they should liue a most miserable life , & euen hereby become most wretched of all liuing creatures .

11 He hath made all things . ] Men ( sayth he ) through their own fault , entangle themselues in a certaine infinite miserie in this life , because forsooth they set their minds too much vppon these things , in the which they imagin a certain eternitie : and therfore , whilest being busied about this vaine desire of immortalitie , they imploy themselues too much vnto these fleetinge things , hereof it commeth to passe , that they neither behold the works of god , as becommeth , nor suffer themselues to be gouerned by him , & depriue themselues of the true & right vse of life , & of all the benefites of God . Hereof commeth that same miserie of men , of the remedie whereof he wil entreat in the next verse . A comparison betweene the prouidence of God , & the rashnes of man . Now these words are more diligently to be considered . He maketh a notable comparison between the prouidence & goodnes of God , & between the rashnes & corruption of man . He saith therfore that God hath made all things bewtiful in their time , How the vse of this is good . that is to say , as the maker of al things , so also to haue appointed vnto al things a certain order & opportunitie of doing & working , & also an vse & maner of vsing . Therfore this vse of things , as it is wisely ordeined of GOD , is good & happie in his proper & conuenient time , that is to say , when as we vse things according vnto the ordinance of God , & depend vpon his help , & rest only in him , & referre al our doings vnto his glorie , as vnto the principall ende , all things cannot choose but go well with vs . But so great is the lightnes & lewdnes of men , that they wil not tarrie the time appointed by god , A place well worth the noting . or else , that they neglect the same , & rashly take in hand the doing of things , without any calling , without the warrant of his word , not calling for his help , rashly trusting vnto their own strength . Wherefore it commeth to passe that they haue verie small or vnhappie successe . Is there then I pray you any cause , why men in this life are so greatly vexed ? Yea , Hee hath set the world in their heart , that man should not find out the worke which God hath made from the beginning , euen vnto the end . These wordes are diuersly expounded by the interpreters . Diuerse expositions of this place . I wil first of al set down the most plaine meaning , & that which seemeth vnto me to be the fittest : afterwards I wil touch the other expositions , & leaue them vnto the iudgement of the learned reader . Minding to shew a cause of that same pensiue and toylsome trouble , wherwith the minds of men are entangled , he saide , that the prouidence of God had appointed a certaine order and time vnto al things : now he teacheth that the cause why men are so gretly wearied , is this , because they cannot rest in this wise ordinance & gouernement of God : Why men so toyle themselues with the cares of this world . and that it is a point of great folly for mortal men to go about by their counsailes to preuent the wisedome of the immortal God , & therefore , where as they haue their mindes set vppon these vading & fleeting thinges ( these he vnderstandeth by the worde world ) & drown themselues ouer head & eares in worldly lusts , that this commeth hereof , that they cannot earnestly think vpon those excellent works of God , that is to say , depend vppon his prouidence , wait for his help in due season : and therfore they do greatly wearie themselues , vex themselues with infinite labors : and howsoeuer they go about many vnneedful things with out a calling & without faith , yet they get no good therby , which is a certain punishment of their vnfaithful & bold hasting . The summe & effect is , that men blinded with too much care of things perteining vnto this life , doe not rest in the prouidence of god , & therfore that al things haue ill successe with them . The word gnolam in the scriptures signifieth either diuturnitie or a long time , or eternitie of time , Gnolam . that is euerlasting time , some times it signifieth the world , so that it agreeth with the worde Cheled , Psalm . 17. as aion in the newe Testament , Galath. 1.4 . That he might take vs out of this present euil world , aiônos in the Greeke . Therefore some expound it the loue of the world , and of earthly things : others a certain opinion of eternitie , as if they should alwayes liue here : men are so giuen vnto these things , Why God is said to haue set the worlde in the hearts of the wicked . and pursue after them with so great desire . Both significations agree verie well with our exposition . God is sayd to haue set loue of the worlde , or vaine opinion of immortalitie in the heartes of men , because in his iust iudgement he suffereth them being blinded with the loue of the worlde to be carried all headlong into this madnesse , that for as much as they trust vnto the world , they should therfore feele the more the thornes of this world , as we haue expounded before . Which vanitie of men in forging vnto themselues an idol of eternitie , is liuely described , Psalm . 49. He sayth that these men being besotted with the mad loue of the world , cannot finde out the worke of God from the beginning euen vnto the ende , that is to say , by no meanes , no not a iot , albeit the workes of God be most excellent and manifest , and doe shine foorth in all the partes of our life , yet are they so blinde , that they can behold neither the beginning , nor the proceeding , nor the end . Or , that they stubbornely remaine in this blindnes all their life time . This seemeth vnto mee to be the true meaning of this place : yet others do so expounde it , as if God should be sayde , To set the world in the hartes of men , The exposition of others . because hee doeth not onely giue the world into the hands of men , that they may vse thinges present : but also in their hartes , that they may vse it ioyfully and with pleasure . Yet that man can not tell when the beginning or ende of the worke is , when or how long he shal haue these things , that the summe and effect should be , that God hath created thinges so , that men ought to vse them pleasauntly , and praise him the author of them , and to haue quietnesse in him : but that the vse becommeth vnpleasaunt vnto them , because they haue wandring lustes , they intermeddle vayne cares by means of distrust , &c. The which thinges in deede are true , but yet ( in my iudgement ) agreeing neither with the words nor the meaning .

12. Against that restlesse madnesse of men , the which goeth aboute to preuent the prouidence of God , and procureth men much trouble , he setteth a good remedy , namely that quiet of mind of the which hee entreated before , and repeateth the same words again , as it were a prouerbe .

13. I know that . ] That is to say , when as the prouidence of God doth dispose the moments and times of all thinges , and that the industrie or wit of man albeit neuer so wise and diligent can not foretell the issues of things , much lesse declare them : it is altogether manifeste that it is much better in due season and with contentednesse of minde to enioye the present benefites of God , then to pine one his selfe in vaine with diuerse cares , because that the ioyfull vse of thinges ioyned with quietnesse of mind , A singular gift of god . is a singular gift of God . But of these things in this respect we haue intreated in their place .

14. I know that whatsoeuer , ] An other reason to beate downe the curious boldnesse of the wisdome of man , Another reason againste the boldnesse of man his wisedome . that the decree of God is vnchangeable and euerlasting , and cannot by any means be altered by the counsails of men . That therefore it is a foolish thing for man to attempt any thing against the prouidence of almightye God , from the which nothing can be taken , and to the which nothing can be added of any crearure by any meanes .

All the points and parts of time are in the power of God . 15 Of this omnipotencie he bringeth forth a notable assured proofe that all the moments and pointes of time , both past and present , and to come , are in the power of god , and are stedfastly gouerned by his might and pleasure : and therefore that it is a point of incredible madnesse for men that are scarse of a dayes continuaunce , to attempt any thing against the euerlasting power and prouidence of God , and to think that by their power and endeuours they can doe any good , when as both the times themselues , & the very issues & falling out of things are ruled by him most effectually and constantly . But that the profite of this doctrine may be the better perceiued , and sealed vp in oure hearts , he addeth a graue pithie sentence after the manner of a crying out , ( they which the Rhetoricians call Epiphonema ) as it were a certaine thundering and lightning wherewith eyther the dulnesse of men might be stirred vp , or their boldnesse and saucinesse beaten downe , That God doth this , that men ●ay feare before him , that is , that God would haue the lawes of his counsayles and decrees to bee eternall , that his infinite maiestie and power beeing sette agaynste our weakenesse , whiche is scarse of a dayes continuance , mighte appeare the more great , and of more power and maiestye : and therefore that wee should learne to reuerence and honour his almighty wisdom appearing in al his works , and to depend and stay only thervpon , and to put this reuerence as a bridle vpon the boldnesse of our counsailes and desires , that being made guiltie with the true feeling of our infirmitie or rather nulliti and want of power to doe any thing at all , wee should in faith earnestly call for his help , and wayt for the successe of our affayres at his handes , and keepe our selues within the lists and boundes of our calling . And these threatninges are profitably intermedled : for such is the disposition of the nature of men , that so long as we do compare eyther our selues with our selues , or else with others , the deceites or trappes of this lyfe doe too much fawne vppon vs , so that it had great neede to be beaten downe with the earnest comparison of God his Maiestie . Further this noting of the feare of God sheweth , that Solomon doth not after the maner of Philosophers and Poets recite vaine complaynts , Solomon dealeth not after the maner of Poets and Philosophers . but set downe a rule most necessarie for the life of man , appoint vs listes and boundes of our calling , condemne our trust in our selfe , curiousnesse and other inordinate and wandring lusts , and sheweth the wil of God , teacheth feare and fayth that we should know how to behaue and order our selues in our whole life .

The wordes darke , but the sence plaine and easie . 15. The words of the 15. verse in a sence and meaning that is not darke , are somwhat darke . That which hath bene , now is : and that whiche is to come , hath alreadie bene , and God requireth eth-nir-daph , that is to say , that which hath bene driuen forth , or that whiche is driuen foorth . By this worde the learned interpreters will haue the time past to be signifyed , namely for because it is as it were driue forth and chased of the time that foloweth it . And therfore the old interpreter hath translated it very wel : He restoreth that which hath bin alreadie gone . The going about of time therefore as wel present , past , as that which is to come , is here liuely described , the whiche by diuerse goinges about , returning againe , is all one in the presente moment or minute of time . For both the time past and also the time to come , is , whilest it is .

Al things present vnto god . But vnto God all thinges are present , neyther with him are there any circumstances of tyme : and he himself without time or course of time , doth wisely gouerne all the same disposing of times , which he himself hath made . To this end I thinke that mention is made of time , and not ( as the interpreters doe expound ) to signifye that no new thing is made : in which sence in deede these words are aleaged in the first chapter ver. 9. but they are repeated here vnto an other purpose , namely to set forth the eternitye of God , who alwayes both hath bene , is , and shall be the same , whilest in the meane season mortall men , and all thinges which appertaine vnto this life , are daily chaunged sundry waies . And dareth man to take vpon him the ruling of time to come , who can not for certaintie auouch , whether he shall liue one minute of an houre : The other foolish alegoricall interpretations of the worde Nirdaph , the whiche are brought of some as great misteries , I auoyd as corruptions of the true sence , and ease both my self and the Reader of vnprofitable labour in reciting them .

The Doctrine .

1. God , which hath created this whole world , As God created , so doth he stil gouern the world . doth gouerne the same by the same power and prouidence , and hath a singuler care of mankind , as for whose sake , hee hath created all other thinges .

God hath appointed vnto all thinges their seasons . 2. He hath appointed vnto all things their certaine and set courses and seasons , certayne and limited times , and maner of doing : and therfore he doth effectually dispose the issues and fallings out of all thinges .

Man cannot at his pleasure dispose his affaires . 3. It lieth not therfore in the counsayle of man according to his owne pleasure to gouern the issues of his affaires , nor to chuse out due seasons for the doing of things wel , without a calling , and without the certain helpe of God : as it is manifest by the examples of holy & prophane histories .

4. Hereby may be séene what is the cause why men are cumbred with so mad and foolish lustes in this life : Why men ar troubled with foolish lusts . namely for that being much giuen vnto the desires of these fading and fléeting thinges , they doe imagine in them a certayne immortality , and therefore with a stubborne minde trie all thinges , and many times thinges not necessarye , neglecting the helpe of God , & rashly trusting vnto their own strength through this mad & vnhappie sway of man his rashnes & lewdnes , how should not al things go to wrack : & whilest man his reason wil frame the sharpnes of his folly vnto al moments and seasons , how should he not most miserably be tossed vp & down in so variable a sea , or oft changing gulf of the affaires of this worlde ?

5 This insatiable desire of men vnto these fading and fléeting things , God as a iust iudge doth also gréeuously punish . The punishment of mens inordinate lusts . For God in his iust iudgement doth wrap men in new darknesse , whiche swell with the truste in themselues , and in their own affaires , and voluntarily , seuering themselues from the trust in God , both that they may the more féele the thorns and encombrances of the world , which they haue preferred before him , and also being willing to perishe , might perish through their own fault . This is the vnhappy ende & issue of man his counsails and deuices .

6. The earnest thinking vpon and perswasion of god his prouidence is a present and fit remedie against these inconueniences , God his prouidence dulye considered ministreth remedies against the inconueniences of this life . that looke howe manye encumbraunces lye before vs both publikelye and priuatelye in the Sea of this lyfe , so manye remedyes wée mighte haue at hande agaynste all the Tormentes ( as I maye so call them ) of fortune , and all the assaults and inuasions of alterations and chaungings .

7. Al times ruled by God . Namely let vs holde for certain that al the disposing of al time is wisely ruled and gouerned of the eternall God .

8. Life & death disposed by god . That the times of our birth and death are disposed by his decrées , that our life was giuen vs to vse , and not for a slauery and bondage , and that the rule thereof is in his power , that we shoulde commit both our life and also the life of ours vnto his pleasure .

9. That our family , marriage , and all the issues of our life eyther ioyfull or sad , are ruled by the same God ,

10. That the common wealth , peace , war , plentie or wastnesse of countries are gouerned by the same God .

11. To conclude , that al the fellowship of mankind friendship and hatred , and all the motions of our minde , the which beare a greate sway in our life , are ruled also by the lawes of his prouidence .

2. vses of this doctrine . 12. The vse of this doctrine is twofolde , that God shoulde be feared and worshipped : and , that by this remedye the life of men might bee prouided for .

A remedie against the carelesnesse and boldnesse of men . 13. Namely the carelesnesse or the boldnesse of our flesh , is both to be stirred vp , and also beaten downe by laying the brightnesse of God his maiestie before it , for wee oughte to call to our remembrance , that we séely soules that haue scarce a minute of an houre to liue , haue to deale with the immortall and almightie God : that we may depende and stay vpon him with reuerence and feare , and refer all the parts of our life vnto his honour and glory .

The boundes of our calling are to be kept 14. Let vs know that we haue the bounds of our calling limited out vnto vs , and let vs carefully kéepe our selues within the fame , let vs followe God calling vs , let vs enterprise nothing rashly , let vs abhorre al curiosity and trust in our selues and other inordinate lustes : let vs wisely and diligently follow lawfull meanes , & a righte course and order of doing thinges , staying vppon the guidance and helpe of the prouidence of God : Let vs withdraw our minds from the blind loue of the world , in as much as we are mortall , let vs so dispose of our matters , that we may séeme to haue placed our immortalitie not in this life , but in an other life , which tarrieth for vs .

15. Moreouer let vs measure the fallings out of our affayres not by our own counsails , but by the prouidence of God , and let vs wayt for from the same , whatsoeuer shal be profitable and expedient for our saluation .

16. Contentednes of mind to be set against greedy hasting . Against this troublesome hasting and desire of ours , let vs set the assured quietnesse of minde , which procéedeth from the perswasion of the prouidence of God . If things go happily forward with vs , let vs giue God thankes : if otherwise , let vs beare with a quiet minde those troubles , which God will lay vpon vs .

17 Let vs vse and enioy things present , let vs liue for the time present , let vs not wearye our mindes with the casting for thinges to come : let vs be only carefull for the worshipping of God , for the following of our calling , and doing of our duetie , and framing of our life according vnto the forme thereof , and lette vs take no care of those thinges , of the which the Lord will haue vs to be ignoraunt : finally let vs commend our life vnto God , and let vs beléeue that he will dispose oure affayres for vs to our benefit .

18. And let vs apply these thinges vnto all the parts of our life : We must apply these things vnto all the partes of our life . whatsoeuer in the end shal happen vnto vs , let vs thanke God for it , let vs commit vnto the prouidence of God our families , and the common wealth , our life , children , goods , and whatsoeuer appertaineth vnto vs : let vs know that there is a time of gaine , and of losse , of gladnesse and of sadnesse : that only Christ be alwais our only gaine and ioy .

19. These are moste presente remedyes against the pensiue and cumbersome carefulnesse of the Wisedome of man , whereby , wée gette vnto our selues and vnto others much trouble . These thing● are to be learned out of the word of God . These thinges are to bée learned in the worde of GOD , the vse of these thinges is in the Churche . Plato , Aristotle , Cicero , will not teache these thinges : neyther in a word is there anye vse of this Doctrine in the lyfe of Prophane men , albeit that it carrie neuer so fayre a shew .

A confutation of the Vertue of man , being considered and iudged of by the very outward issue , that is to say , by the thinges whiche doe befall vnto men indued with vertue : who of al men for the most part are the most miserable . There is also set downe a confutation of such actions , as fall out in the common life of man , and of certayne especiall and principall kindes of life , from all which he teacheth happinesse to be absent , so that namelye it is no where to bee founde in the life of man .

16. And I saw further vnder the sunne a place of iudgement , and there was vngodlinesse : and a place of iustice , and there was vngodlinesse .

17. Then I sayd in mine heart ▪ God shall iudge the iust and the vngodlye : because there is a tyme vnto euerye will or purpose , and vppon euerye worke there .

18. I sayde in myne hearte concerning the affayres of the sonnes of men , that God h●th purified them , and sheweth that they are al liuing creatures , or beasts vnto him .

19. Because that that which happeneth vnto the sinnes of men , and that which happeneth vnto a beast , is all one , happening vnto them : as the one dieth , so dieth the other : and there is one spirite vnto them al : and there is no more vnto a man then vnto a beast , because al things are vanity .

20. All thinges go vnto one place : al thinges are of the dust , and all thinges shall returne vnto the dust againe .

21. Who knoweth whether the spirite of the sonnes of men bee that which goeth vpward , or the spirite of a beast be that which goeth downe vnder the earth .

22. Therefore I saw that nothing is better , then that a man should reioyce in his workes : because this is his portion : for who can bring him to see that whiche shall be after him .

The fourth Chapter .

1. And I turned me , and I saw al the oppressions which are done vnder the sunne and behold the teares of the oppressed , and there is no comforter vnto them : and in the hands of them which oppresse them there is power , and there is no comforter vnto them .

2. And therefore I praysed the deade , whiche are alreadie dead , more then the liuing the which liue at this day .

3. Nay he is better then them both , the which hath not yet ben : because he hath not seene the euill worke which is done vnder the sunne .

4. I sawe also euery labour , and all rightnesse of worke , that it was the enuie of a man agaynste hys Neighboure . This also is vanitie and vexation of spirite .

5. A foole foldeth his handes together , and eateth his own flesh .

6. The fulnesse of one hand with quietnesse , is better then the fulnesse of bo●h handes with laboure and vexation of spirit .

7. Againe I turned me , and saw vanitie vnder the sunne .

8. There is one man , and there is no seconde vnto him , yea he hath no sonne , nor brother , and yet there is no ende of all his labour , nay his eyes are not satisfied with riches , neither doeth he thinke , For whome doe I labour , and make my soule to go away from that which is good , or from pleasure ? This also is vanitie , and an ill trouble .

9. Two are better then one that is alone , because they haue a better reward of their laboure .

10. Because if they fall , one shall lifte vp his fellow : Woe therefore vnto him that is alone : because when hee falleth , there shall not bee a seconde to helpe him vp .

11. Also if two sleepe together they shall haue the more heate : but how can there be heate vnto him that is alone .

12. And if one preuaile against him , two wil stand against him : nay a thread that is thrise twisted is not easily broken .

13. A poore and a wise childe is better then a King that is olde , and a foole , which knoweth not anye more to receiue admonition .

14 , Because one commeth out of the house of those that are bound , to reigne : because that the poore is also borne in his kingdome .

15. I haue seene all the liuing walking vnder the sunne with that second childe whiche shall stande for him .

16. There is no end vnto all the people , vnto all the people I say , which hath bin before them : and they that come after shall not reioyce in him : because this also is vanitie and vexation of spirite .

The Exposition .

16. And moreouer . ] This is no doubt the beginning of a new speeche and matter . Hetherto Solomon hath taught , that happinesse is not eyther in knowledge , or in Pleasure , or in the Wisedome of man it selfe : Nowe hee teacheth that it doeth not consist in vertue it selfe , so farre as iudgemente canne bee made of those thinges , which often times are wonte to come to passe vnto men indued with vertue , or also vnto a good cause . For hee speaketh of those things which come to passe in this life , and appeare in outward shew , and he speaketh according vnto the supposition of our sence , that is so far as the reason of man can iudge of them . And he proueth by three reasons , Three reasons to proue vanitie in a vertuous life . The first reason . that there is vanitie in this kind of life , the which is framed after vertue , if so be we do measure thinges by the outward appearaunce . The first is , for that in those places which are as it were the sanctuaries , of Lawe and of iudgementes , Iniustice and wrong doeth often times beare sway . The seconde , The seconde reason . because that there seemeth to bee all one ende of a man and of a brute beaste , when as men and brute beastes doe the alike . The third reason . The thyrde , for that the best men , and suche as are guiltlesse , are vsed very ill at the hands of lewd and wicked persons . If onelye the aduyse of the eyes , and of the reason of man without the worde of GOD were required , this lyfe of men would seeme to be in such confusion , that men would seeme to be crushed in peeces with the blind force of fortune , as it were heapes of e●ets or Pismiers . Against this external or out ward disorder , he doth here by & by set down a remedy out of the worde of God , leaste that the disease should be tolde vnto greate danger , no remedy for the same being shewed : But he will speake more exactly and throughly of this remedie hereafter .

This is the tenour , course , and hanging together of words from this 16. verse of the thyrde chapter , vnto the third verse of the fourth cha. Now the wordes are further to be considered . He sayth agayne that he hath seene vnder the Sunne , that is to say , that he hath beheld in this life A place of iudgement , that is to saye , in a place appointed for the keepin of lawe , and in the whole administration of iustice and iudgementes , That there was vngodlinesse , and in the place of Iustice that there also was vngodlinesse . For the same worde is repeated againe by a fyne dubling ( which Fygure is termed Anadiplosis . ) And by this word Vngodlinesse , or , Iniquitye , it is manifeste by the contrarye , that breache of Lawe is vnderstoode , namelye that in that place , and by those persons , the whiche by God are made the Iudges of the Lawe , the lawe is broken . The worde Iustice is also accordingly repeated to amplifie the matter , by the worde Iudgement and Iustice hee vnderstandeth the right interpretation of lawes , that is to say , verye naturall equitie , vnchaungeable and euerlasting right , which is the foundation of lawes . And by the worde Hatsedek , the ordinances of lawes , the which are the bands of holding in of the felowship of men , and according vnto the forme whereof , the course of ciuile actions ought to be discerned and ordered . If therfore in any place in the life of man , honestie and good dealing ought to shine forth , it ought especially in those places which are the honourable seates of law & iustice ▪ yet neuerthelesse so great outrages doe range in those places , Abuses of the places of iustice . that many times innocency and equitye are iniured and oppressed vnder the shew of innocencie and equity . So vertue hath not her felicity and happinesse , the which ought of al men to be regarded and defended , at leastwise of those , who do professe themselues to be the keepers & maintayners of good and honest thinges . A golden world . How true this is , lamentable experience doth inough and too much shew , In this golden world I meane , golden I saye in this respecte , that all thinges are to be solde for gold , faith for gold , iustice , for gold , lawes and whatsoeuer in this life is of most high & precious account , is to be had for gold : yea the very thrones of iudgementes , the courtes of Kings and Princes , are not only the shoppes of these saleable arts , but publike theaters and Stages of these haynous sinnes , all shamefastnesse being set aside , so that righte and equity are to be solde at offer and proffer publikely , The exposition of others and for a sette price . Some learned interpreters doe vnderstand these words more largelye : that manye thinges are done vniustlye in gouernementes that are not Tyrannicall , and that how great paynes soeuer good Magistrates doe take , yet that they can not redresse these greate enormityes , and therefore that they must tarrie vntil God amend them . The whiche in deede is true , and by experience more true then were requisite . Dauid and Ezechias being very good Princes , had in their courts such vlcers , so that it is no maruaile that in the days of Ezechias the Prohets did so greatly complaine of the corruptions of that time . For good princes neither can haue an eye into all things , and manie things are done by their courtiers , that is to say , lewd and bad persons , such as they are wont to be , which are infected with the poyson of the court . I say nothing of negligence and ignorance , the which in this warie and subtile worlde is onely seene in those things which appertaine vnto the doing of dutie , there ignorance and negligence raungeth , and is easily excused . But when we haue to do for gaine , there great diligence , & great quick-sightednesse do raigne and flourish . Among these enormities of men , good lawes otherwise , ly dead and silent euen in the best ordered common wealthes , I doe not doubt , but that this circumstance doth after a sort appertaine vnto this complaint : yet the first sense is more simple and more true .

Against this most bitter tentation he setteth a fit remedie .

17 I saide in mine heart ] when as I behelde these enormities , A remedie against the enormities of the world . that so many thinges were wrongfully handled , that the gyltlesse were oppressed , and that the giltie , not onely scaped scotfree , but also did wickedly triumph , I called backe my selfe vnto the remedie . Therefore I entred into this consideration with my selfe , as namely being taken from the word of God , God will iudge the iust and the vngodly : whatsoeuer was otherwise before mine eyes , I surely determined with my selfe , that God had regarde both of the godly , and also the vngodly : that these things in the life of man fell not out at all aduenture or by chaunce : but contrariwise , that God the gouernour of mankind , did for a time let lose the bridle vnto lewd persons , that at length hee might call them to giue accounts of their whole life , and , according as his nature & office doth require , might render trouble vnto wicked men which had troubled the good : and ease and rest vnto the good , which had beene afflicted . For this doth the iustice , or rightfull iudgement of the iust God require , the which is not vnknown euen vnto the more pure iudgement of man his reason . It is therefore an argument taken from the nature & office of God the Iudge . But because in this life many things are done amisse , and disorderly , he calleth backe our mindes from this disordered time vnto the time of the restoring of all things . Because there is a time vnto euery desire , that is to saye , there is a certaine set and appointed time by God , vnto the examining of all the wayes and manners of liuing , to try all the enterprizes and purposes of men , There is a time with god for the redressing of the enormities of this life . to discusse and consider euerie thing seuerally . And vpon euery worke there , that is to saye , there is no doubt a time to iudge & examine euery worke in that same last iudgement , the which GOD hath appointed and ordeined for the redressing of the enormities of this life . And he doth signifie that same last iudgement by a liuely & maruailous expresse keeping backe of some wordes , which figure they call aposiopesis . Hee teacheth therefore that there is punishment reserued by God the iudge both for lewdnesse & lewd persons , and hee matcheth this life with the other and seconde life : that they shall not goe away scotfree . There , that is to say , in that iudgement to come , with that which here , that is in this life , they proudly and without punishmente , sinne and offende in . Therefore there is heere a double , contrarietie , both of time and place , the chaunge of both which hee sayeth shall bee great , and therefore that in this knowledge of the iust iudgement of GOD there is a fit remedie against the confusions of this life .

The doctrine .

1 This monstrous confusion , Vnder the colour of law & right , much wrong is manie times committed . plague and destruction of mankinde rangeth euerywhere , that vnder the pretence of lawe and right , lawe and right is manye times broken : The Magistrate beeing appointed by GOD the gardian of the innocent , often times becommeth the hangman of the innocent . For this is an olde complaint euen againste that Magistrate which was in the verie bosome of the Church of God . Bloud toucheth bloud , they haue pitched nettes in Mispath , or in iudgement , that is to saye , that all the théeues and cutthroates are not in the fildes and in the woods , but also to bee conuersant and abyding in the streates and cities , in the priuie chambers of Courts and Pallaces . These enormities are highly hated of GOD , that namely those whome God hath appointed his Embassadours , shoulde bee authors and ministers of iniustice .

2 All these disorders cannot in deede be altogither restrained or redressed in so great corruption of men : Magistrates ought to employ all their indeuour for the reforming of abuses . yet godly magistrates ought to imploy all their endeuour hereunto : as being mindfull of their duitie , and of the most great account the which God the highest Lorde and Prince of all , will aske at their handes , that no place within their iurisdictions be left vnto such disorders : and that they haue before their eyes the forme of gouernement which is in the 101. Psalme .

3 God will not suffer these enormities vnpunished , at the certaine time and place appointed for the redresse thereof . Here is therefore a most excellent setting downe of that remedie , with the which we ought to strengthen our minds , least that among the tempestes and stormes of so great disorders and confusions they should be dismayed , namely that we should hold assuredly , that God as the maker of all things , so likewise the disposer and ruler , wil no doubt in due time redresse those disorders and confusions , God in due time will redresse the disorders of this world . the which in this life most often are committed . By the externall and outwarde viewe of the confusions in this world , vngodlinesse doth there flatly denye the prouidence of God , or else mocketh at it with vaine cauils . But let vs rather conclude a true demonstration thereupon , of the last iudgement , which shal be in his time : as the Apostle doth , who sayeth plainly , that these confusions , when as the godly are afflicted in this life , and the vngodly do triumph , are a proofe of the iust iudgement of God . For it must needes be that God is iust , otherwise he shoulde not bee God : for he cannot denye himselfe . And howe I praye you in these confusions , with the which this life for the most part is compassed about , can God haue his righteousnesse and iustice , or how can it appeare that he is iust ? when as therfore iustice doth require that it should go ill with the wicked , and well with the good ( as the sparkes left in our nature doe acknowledge ) it foloweth necessarily , that God being both most iust and alwayes iust , hath appointed both a time and a place for the redressing of these confusions , that there may be a full restoring of things confused and out of order . For it followeth not , that if nowe manie thinges be done disordrously , that therefore they shal be so in time to come . Now is the time of patience , the time to come shall bee a time of iudgement . In that the wicked doe nowe triumph voyde of all care , let vs beholde & wonder at the patience of God , but let vs in no case deny his iustice , the which no doubt shal appeare at his due and conuenient time . If nowe ( sayeth Augustine ) manifest punishment should correct euerie fault , Augustine . nothing would be thought to be reserued vnto that last day : therefore the last iudgement is patiently to be waited for . Yet are not the testimonies of God his iudgement to be ouerpassed . Such as the Lorde will haue extant and to bee seene euen in this life . For hée hath not left himselfe without witnesse in the common vse and course of life : And that same generall saying is true : God hath his iudgements for the wicked , euen in this life . that hainous sinnes are punished with haynous punishmentes euen in this life . And truely , how many iudgements of God haue wee seene to light vppon the heads of those men , who beeing armed with power and authoritie , haue broken iustice ? Few Tyrants dye without bloudshed , or being murthered . For this Iuuenall meaneth by dry death . Howe many tyrants hath either the memorie of our fathers , or else our memorie , seene goe down vnto the sonne in law of Ceres ( as the Poet speaketh ) without murther or bloud , and by dry death ? How many examples and howe worthie doe the histories of those foure famous Monarchies , how manye do the monuments and recordes of other nations : Howe many doe the writings of our owne nation : yea , and that in our time yelde and afforde vs ? But these no doubt are the beginnings of a greater , that is to saye , of a more perfect and absolute iudgement : vppon the which we ought to set our mindes , and in the meane season with peace and silence waite for the fit and due time , which if hee prolong , hee will not prolong as the Prophet speaketh . The godly and the vngodly shall not bee confounded and shufled vp togither , things shall not bee preposterously wrapped vp togither with a wandring errour of Fortune . God shall iudge the godly and vngodly : there hee shall put a difference betweene those things , the which in this life are hudled together , he will at the appointed time bring into his true forme and fashion this confused and disordered heap of the things of this worlde . The wayting for then of the iudgement to come , ought to holde vp the mindes of the faithfull , that they faint not in the middest of the skirmishes : but hope for that day , which shall bring deliuerance and a full victorie vnto their labours : but vnto the vngodly a due recompence of their wickednesse . For this is the rendring of the iust iudgement of God , as the Apostle speaketh .

The Exposition .

18 I said in . ] He hath rehearsed , The second doubt . and confuted the first doubt : now he commeth vnto the seconde , of the confusion of the life of man in outward shewe & appearance , because that the death of men and of beastes seemeth to bee alike . Being to intreat of a matter most harde , and intangled with daungerous doubting , hee setteth downe before a necessarie and fit preface : I sayd in mine heart of the affaires of men , that is to saye , When as I did more earnestly thinke vpon the estate and condition of men , I thought thus with my selfe , that this seemed vnto mee a most hard thing : to teach that hee speaketh not according vnto his owne iudgement , but according vnto the outwarde shewe and appearance of the thinges themselues , so farre as the reason of man can giue iudgement of them : as hee sheweth plainly hereafter vers. 21. What is it then , whereof as it were by waye of preface he sayth that he thought so earnestly ? That God hath purged them , the Hebrewe wordes are , A hard place Lebaram haelohim , A harde place , & also diuersely expounded . I wil recite the more likely expositions , out of the which I wil choose that which is more agreeable both vnto the wordes , and also the meaning , that is to saye , the which shall seeme most simple and most fit . Some thinke that Solomon speaketh according vnto the iudgement of wicked and prophane men , that is according vnto the iudgement of man his reason falsly gathering . Others , and the same most lerned Interpreters suppose that Solomon speaketh not in their person , but according vnto the outward appearance of the verie things themselues simply : forasmuch as hee bringeth nothing , the which is vngodly , or sauoureth any way of vngodlines , nay the which is not agreeable vnto the Scripture , the which euery where with these arguments blameth & increaseth the vanitie of man : for that he doth not teach any thing , but only bring reasons of doubting . Therefore they expound the whole place thus : That God hath made men cleare , that is to say , hath plainly opened and declared vnto men , and hath shewed them , that they are vnto him as it were beastes : that is , that their estate doth neuer aw hit differ from brute beastes : when as namely there is the same common end vnto them both , when as both of them indifferently are subiect vnto death , liue with the same vitall spirit , haue the same vitall powers , the same functions of life , eating , drinking , sleepe , generation , mouing , and other external and outward properties , are taken out of the same matter , namely out of the dust , & returne againe into dust . And in the ende of their life , is there any that knoweth , whether the spirit of man goeth , and whether the spirite of a brute beast goeth , by what reasons can he make difference betweene them ? Thinges standing in this order , in as much as the vanitie of man is so great , and that in outward shew and appearance his condition differeth not from brute beasts , that far the best kind of life is no other , then that so long as he remaineth aliue in this life , he vse and enioy his labours ioyfully and quietly , and season the sweete pleasure of the bodie with the sounde vse of the benefites of God , and with lawfull ioyfulnesse of minde , vsing things present pleasant , and vtterly reiecting the care of things to come . I for my part doe not disallowe either of the interpretations , A middle interpretation . yet doeth the middle way like me better . For I cannot thinke that Solomon speaketh simply either in his owne person , or in the person of prophane men , as I suppose the learned , weighing the circumstances of this place will iudge . Againe they doe not vnto the meaning of this place set down the ende of these words , the which no doubt is , the more to expresse the doubting of vanitie , the which falleth into the externall and outwarde consideration of vertue . For if in this life lawe and right bee broken , and good and gyltlesse men bee euery where molested and troubled verie sore : yet at leastwise there ought to bee some difference in their death : yet the good man dyeth as wel as the badde . But that this may bee the more liuely set foorth ( because hee had spoken in an other place of the like ende of the good and badde ) hee speaketh generally of the ende of man , and compareth it with a brute beast , by the which comparison the externall or outwarde condition of man is no doubt more expressely vnderstood .

To conclude , I doe not agree with them in the exposition of certaine wordes . They expounde these wordes Lebaram , Lebaram . That it will come to passe that hee will make cleare , so that the worde following , namely Velire●th should be of the same signification with the other , and signifie , That hee might shewe : I am of an other iudgement . For it standeth not with the vse of this tongue in such sort to ioyne wordes of one signification togither . Againe , the placing of these woordes of one signification , shoulde bee nothing wisely set downe : for the first is more than the latter , that is to saye , lebaram , than halireoth : and therefore it shoulde bee no increasing but a lessening : againe , the accent is against it : for it is a greater distinction in the accent which the Hebrewes do call Athnach , the which is diligently to bee considered vnto the finding out of the true meaning , These are grammar matters in Hebrewe , & therfore beyond the reach of the simple reader , and therefore rather appertaineth vnto the learned , as doth that also which foloweth immediatly after . and finally , what neede is there in this behalfe to heape vp wordes togither of one signification ? Therefore I had rather haue an other sense of those wordes . For barar signifieth not onelye to expresse or shewe a thing plainly , but also to choose and to purifie . Thus therefore doe I expounde it , That Solomon considered these thinges with him selfe , concerninge the condition and estate of men . That GOD hath chosen them , that is to saye , out of the multitude of all other liuinge creatures hath seuered out man vnto him selfe , and dedicated him , as it were vnto him , or hath purified , altogither in the same sense , that is to saye , hath consecrated him vnto him as it were an honourable and holye liuing creature : namely , imprinting in him his owne image and likenesse . And yet hath shewed , that is to saye , by certaine and sure argumentes hath layde as it were before his sight ( for this is the signification of the Hebrewe verbe Raah in the coniugation Pihel ) that men themselues , men , I say , them verie selues ( for the Pronoune is significantly repeated ) indewed with so greate giftes , are brute beastes vnto them selues , that is to saye , in respect of their owne estate , or of those thinges which fall out vnto them ▪ euen their owne conscience , or experience it selfe being witnesses , or simply , he hath shewed them : so that they cannot pretende or colourably alleage any thing for excuse , vnto the knowledge of their owne condition and estate , And this interpretation , as it is more agreeable vnto the wordes , so is it also vnto the meaning , and also containeth a more plentifull , and excellent doctrine . For it is a plain comparison , and the same contrarie , a comparison I saye betweene his firste estate , in the which man was created , and that estate , wherinto he fell through his own fault , by reason of sinne . For that same image of God , if it by it selfe had remained in man constantly without change , it had kept whole man from death , and had made him whole immortall . But death is the rewarde of sinne : A great difference betweene man and brute beastes . yet is there a great difference betweene man and brute beastes , the which were neuer indued with this image of GOD , for in man after the entrance of sinne , there remaineth yet the image of GOD , but darkened with greate and many darknesses . It is therefore verie wonderfull , that the estate and condition of man , and of a brute beast shoulde bee in a manner a like by reason of the like issue and falling out of things vnto them both .

19 Because that which happeneth .. ] that is to saye , the same affections in the common powers that maintaine life ( for hee speaketh only of these ) doe befall vnto men , as namely sickenesse , alterations of bodie , weakenesses ; decaying and vading away of strength : whereupon death is common vnto them both , and in the verie dissolution and ouerthrowe of the powers and strength , the Spirite is all one , namely the vitall spirite , accordingly as wee haue expounded before .

20 And they consist of principles and beginnings , Man and beasts are made all of one matter . which are all of one matter , that is to saye , dust , and are resolued and doe returne againe vnto the same dust , as vnto their principles and beginnings . All these thinges are such , as that they may bee perceiued and marked of all men . For hee entreateth onely of corporall and sensible powers and effectes . In like effectes so farre as they are apparant vnto the external or outwarde viewe and apprehension of our eye and senses , who can make a difference betweene the life of man , and the life of a brute beast ?

21 Who knoweth . ] That is to saye : If anye bodie woulde consider , according vnto the iudgement of man onely , and examine by the ballance of man his reason , the outwarde shewe and condition of man and beast , the which euery man seeth to bee common vnto them both : howe shall hee knowe to make a difference betweene both their spirites , and perceiue some certaine more notable and precious thing to bee in man than in beast : so that the minde of man shoulde ascende vp into heauen immortall , and the spirite of brute beastes goe downe into the earth , that is to saye , dye with the bodie , as namely , grosse and mortall with his grosse and mortall bodye , beeing resolued into his principle , that is to saye , the earth : For hee had assigned that for the matter of beastes , and so the bodye when it dyeth , is sayde , To goe downe into the earth . The outwarde condition therefore beeing onely considered , the which is common vnto man with brute beastes , and taking the reason of man onely into counsaile , no man can tell , whither the soule of man become heauenly and immortall , and remoue vp into Heauen his olde countrie , and dye not with the bodye : and when as there is one issue and ende common vnto man and beast , in what respecte , and in what thinges the difference doeth consist : that the soule of man shoulde haue an heauenly , and an immortall estate , and the spirite of a brute beaste an earthlye and mortall . The reason of man doeth not teache this , What man his reason teacheth . the which of sensible thinges can onely iudge sensibly , that is to say , of such things as are subiect vnto the senses , so as their nature doeth beare : but rather it teacheth this , that setting aside the care of vertue , the which no rewarde doeth followe , men shoulde busily laboure in tricking and trimming vp of their bodye . For this is the conclusion of that doctrine , which holdeth the soule to bee mortall : contrarywise , the conclusion of that doctrine which teacheth that the soule is immortall , is this , that abandoning the care of decking vp the bodye , wee shoulde frame oure liues according vnto vertue and wisedome . The wiseman therefore disputeth of the condition of our soule , according vnto the outwarde appearance of thinges , and according vnto the iudgement of man his reason : the which cannot fynde happinesse in vertue it selfe so farre as may bee iudged of it by the effectes of life . For who iudging by the compasse of the reason of man , will iudge vertue to bee happie in the middest of tormentes , and in death it selfe ? The Philosophers therefore doe dote , and doe deceiue them selues and others , who accordinge vnto the reason of man woulde conclude that vertue of her selfe is sufficient vnto a blessed and happye life . For on the racke , and in the verye iawes of death the trueth of thinges will crye out againste it , and plead them giltie of lying . The light of God his spirite must instruct vs in true vertue . A newe light is to be sought for , so that we may both vnderstand true vertue , and also that happinesse , the which no doubt remaineth for vertue . The forgeries therefore of Stoike Philosophers concerning vertue , do no lesse vanish awaye at the brightnesse of this light , then the dreames of the Epicures concerning pleasure .

22 Therefore I sawe . ] These are not the wordes of prophane men by way of imitation , as some interpreters doe suppose : but he now repeateth as it were a common saying , the former wordes , in the which hee did set out the true vse of things : to shewe wherein the true contentednesse of minde doeth consist . That wee are not to fasten and settle our mindes vpon these things , and in them to limit and bounde our hope , in the which doubtlesse we shall find nothing lesse but meere vanitie . Therefore that it is better with a quiet minde to vse and enioy things present , laying aside the care of these things , the which cannot choose but greatly torment our mindes reiecting that trouble , which commeth of the consideration of them , and neglecting the studie of things to come . Of the true foundation of happinesse hee will deale throughly in his place . It was sufficient for him in this place to set down a troublelesse remedie against this present sicknesse , whereby this immoderate care might be buried , vntill that the minde should soundly be strengthened with the food of true happines . We haue spoken before of the interpretation of these words , that we go not about a needelesse labour in repeating of those thinges the whiche wee haue there declared at large . And concerning the immortalitie of the soule hee will set downe a plaine doctrine hereafter chapt. 12. ver. 9. the which is soundly to be opposed and matched against these doubtings .

The Doctrine .

1. We ought not to dissemble our doutes in religion , when we may be resolued to our better instruction . We néede not straine any courtisie to acknowledge openly those doubtings , wherewith oure minds are held in suspence : yet a reuerent & wise discretion is to be vsed , least that through heate of contention we be ouerthwartly drawne into diuerse errours . Therefore we must so doubt that yet in the end our mindes maye be strengthened with sound knowledge ,

2. The doctrine of the immortalitie of the soule is most certain . The doctrine of the immortalitie of the soule is most certain , and is the foundation of our hope . For what should we hope for in the other life , if our soules did die with our bodies ? but yet fleshe and blood cannot teach vs this doctrine , that is to say the exquisit discourses of Philosophers , albeit neuer so excellent , the which doe rather intangle and make more darke the manifest trueth : I make no exception of Plato himself , Plato . in whom notwithstanding the more plaine & certaine auouchment of this doctrine is to be found , who if he haue affirmed any thing agréeablye concerning this matter , he fet it no doubt from a better and more happy doctryne , the which neither he himself sufficiently vnderstood , neither could he sufficiently declare it vnto others . Therefore the certain and sure knowledge of this doctrine is to bee fet from the word of God , the true and auntient recorde of the truth .

Albeit that there be many things common vnto man and beasts , yet is there a great difference between the mind of the one , and the life of the other . 3. Albeit that all the vitall powers , yea and also the vitall spirite it selfe , be common vnto man , and also vnto brute beastes : yet is there a most great difference betwéen the soule of a man , and the life of brute beasts , for besides those powers of the bodye and of life , béeing mortall with the mortall bodye of liuing creatures , that is to saye , the sences and the powers & effects of the sences , he hath a certayne and peculiar gifte , the whiche is not common with other liuing creatures , that is to say , Reason , the whiche so far off is it that it is borne with the body , and dieth with the bodye , that it hath nothing common with it , but commeth as a straunger into the bodye : hee vseth in déede the seruice of the body , and of those powers of the body , but in such order , that the mind it selfe , the pallace of Reason , is the Mayster and selfe moouer of them , and the true beginning of moouing , and therefore those powers of the bodye are so long effectuall , as the minde remayneth in the body , oute of the whiche when as hée goeth , both the bodye dieth , and also all those powers of the body do dye with the body . There are therefore in man two thinges , Two things in man . the one mortall , and the other immortall . The body is mortall , and whatsoeuer is bodily that is to say , al the powers of the body : the mind is immortal , that is to say , reason , the perfection of the mind . But when as things are to be considered according vnto their own nature , there is a difference to bee made betwéene those powers of the bodie of man , and betwéene the minde it selfe . As therefore thinges compounde returne vnto their principles and matter wherof they were made , and then the thinges compounde are no longer : so that whiche is voyde of Composition , as it canne neuer bee dissolued , so neyther canne it dye by anye meanes . The compounde bodye therefore , and the powers of the bodye , growing of the sences and instrumentes of the bodye doe die , when death commeth .

But the minde of man , being voyde of al composition , as namely being diuine , or comming from God , neyther feareth dissolution , nor death by any meanes : and therefore when as the body dieth , and returneth into his principles , that is , into the dust , the mind remaineth immortal & goeth again into his countrie , that is to say , into heauen , being deliuered from the fetters of this prison . This is to bee vnderstood of the soules of the faythfull , as , appeareth plainly in the doctrine next following . Flesh séeth not this : But shall it not bee therefore true ? And shal there be no wind , because it is not séene ? The reason therefore of man doteth , disputing of diuine & inuisible thinges , according vnto the outward shew & appearance , the which cannot be made but of diuine & euerlasting principles .

Death the reward of sinne . 4. Death is in déede the wages of sinne , common vnto all men like as all men sinned in Adam . And for as muche as euen the faithfull are borne in that same staine of sinne which is by inheritaunce , He meaneth original sinne . and so long as they doe liue in this life , doe carrie about with them the most lamentable remnantes of this sinne , it is therefore to be no maruaile , if they die as wel as other men . Their death notwithstanding differeth far and wide from the death of wicked men : for vnto them death is an entrance into extreame vnhappinesse , and vnto the godly on the other side , it is the entrance into chéefest happinesse .

The practise of such as repose their felicity in this life . 5. The blinde and frantike sighte of man his wit , because it séeth nothing to be left after death , and doeth inclose his felicitie or happinesse within the narrow boundes and lists of this life and imagineth that this life is his chiefest portion : neglecteth the care of liuing well and honestlye , and is wholy occupied in looking vnto and trimming vp of the body . Against this prophane cogitation or thought the earnest thinking vpon the immortalitie of the mind must be set : that wée may know , that the mindes or soules of all men shall in such sort abide immortal in the other life , that for the godlye there remayneth euerlasting happinesse , and for the vngodlye euerlasting vnhappinesse . The way vnto them both is this life . Let those willinglye run headlong vnto euerlasting misery , which doe dreame that nothing remayneth after death , and in the ende vnto their owne destruction doe learne , that their mindes doe remayne vnto extreme punishment : Let vs , whilest wee liue , thinke vppon the garnishing of the better part of vs , that is to say , of our mindes , and let vs betimes tread the path vnto euerlasting happinesse and blisse .

6. Against that same pensiue and cumbersome carefulnesse of thinges , Quietnesse of mind must be set agaynst worldly carefulnesse . that maketh the life miserable and in déede no life , let vs set sound contentednesse of minde , let vs ioyfully vse thinges present , let vs thinke that the care of things to come doth nothing at all appertaine vnto vs , Let vs with quiet mindes looke vnto that whiche is at hande . So we shall be voyde of a double discommodity , wherewith they are troubled , which wil be too wise according vnto the wisedome of the flesh . For they enioy not thinges present , nor attaine vnto things to come , and it falleth out with them , as it did with Esop his dogge , that in vain snatched after the shadow when hee had lost the fleshe .

The fourth chapiter .

1. And I turned ] He sheweth the third doubt , The thirde doubt . why happinesse doth not consist euen in vertue it selfe by reason of the horrible disorder of worldly affaires , in that the good and guiltles are euery where afflicted and troubled , and oppressed , and that in suche sort that the disordered lust and boldnesse of lewd persons with all maner of iniuries doth desperatelye rage , and scotfree raile agaynste the good being destitute and voyde of all comfort and helpe . Then the which tentation what canne bee deuised more sharpe and bitter ? Now in so greate confusion and disorder , truely the life cannot any way bee a lyfe : for when as the affayres of the World are tossed vp and down with the storme and tempeste of so greate troubles , that they , whose lyfe oughte to be defended of al men , are molested euen by those , in whose hande is power and authoritie , and when as to bee shorte , nothing is safe from the lewdnesse and boldenesse of wicked persons , Death seemeth farre to bee preferred before lyfe , in as much as it doeth sette vs free from suche discommodities and troubles . This is the tenoure of the wordes .

By the worde Turning , are noted both the swiftnesse of our inconstant nature , the whiche diuersly gapeth after euery thing : and also the stormy ebbing and flowing of those things like vnto the arme of the sea Euripus , Euripius is a crike or hauen of the sea ebbing and flowing seuen times in a day . diuersly changing with sundry waues .

Hee garnisheth with new fygures the Oppressions , that is , the iniuries whiche are done Vnder the Sunne , that is to saye , in this life . Beholde , sayeth hee , not as in a new matter , and vnheard of , but to signify the haynousnesse of the crime albeit that it come to passe often , The teares of the oppressed : And hee sayeth that , The hande of the oppressors is armed with power , that by a notable representation hee might set oute as it were before the eyes , that , whiche dayly in this life falleth out , namelye the poore sheepe in the hande of the Butchers , holding oute their knyfe , lying readye bounde to bee slaughtered . Thinges being thus disordered , he saith , that yet there appeareth no comforter , and this he repeateth agayne to the mouing of affection , to shew that innocency and honesty are on euery side layd vtterly naked of comfort and help : and therefore he concludeth .

2 & 3. Therefore ) That is , if life shoulde bee considered in regard of the troubles and miseryes whiche are in it , that the estate of the deade were farre better than the estate of the liuing , or at leaste wise of them whiche neuer sawe the light of this life ,

He yeeldeth a reason , Because he hath not , &c. because that they are voyde of the miseryes and troubles of this lyfe . For hee onelye weygheth the outwarde , both troubles and greefes of this presente lyfe , the whiche is rounde aboute besette wyth infynyte Mazes of myseryes , and suche as wee canne finde no waye oute of . For lyfe in it selfe is the gift of GOD. Hee speaketh therefore both according vnto the outward appearance of thinges , and also according vnto the iudgement of our sence . So this was a common saying among the Heathen : It is beste not to bee borne , or so soone as you are borne straight wayes to die , and as it were out of a shipwrack to escape in this life as it were in a tempestuous sea , the stormes & tormentes of fortune : so that death is the most safe hauen of these miseries .

The doctrine .

Our dayly life a pattern of the oppression of the innocent . 1. Our dayly life doth sufficiently & too abundantly minister a liuely description of this violence and oppression against the innocent : namely that the more mightie do wickedly employ their autority to oppresse the innocent , and that at theyr pleasure they haue the law in their own handes , as he sayth . In so great disorder let God be called vpon who is the god of reuenge , the iudge of wickednesse , the deliuerer and defender of iustice , and such as are wrongfully oppressed , the Father of mercye and of comfort , the which no doubte will helpe his in time . In the meane season we ought to possesse our soules in patience & in hope , wayting patiently for our God .

We must not heape greater troubles vpon our troubles . 2. Moreouer we must asswage the teadiousnes and wearisomnes , the which cannot chuse but be ingendred in our minds by reason of so great disorders , neyther must we so farre forth let out the bridle vnto our gréeues , that we heape vpon our life greater troubles , the which is otherwise intangled with incombrances ynough already : the remedy against this way wardnesse must bee sought for out of the worde of God , and must bee applied vnto our necessities , neyther must wee giue the bridle vnto this péeuishnesse .

¶ The last confutation of the Vanitie of man , taken from the actions of common life , and from certain especiall and principall trades and maners of liuing .

The Exposition .

4. I beheld also , ] He noteth great vanitie in the vse also of common life . The societie and fellowship of mankind is preserued by traffike one with an other , and in the dislikenesse and varietie of diuers degrees of men there is great consent and agreement , if men woulde so behaue themselues as they ought . He that best behaueth him self , is most hated . But he teacheth that there reigneth so greate enuie among all men of al degrees , that the arrowes of enuie are especially discharged vpon him , the which hath handled his matters best of al others . For so do I vnderstand those words , Al labour and all perfection of worke , that is , when as a man doeth so order his thinges , that they go forward according vnto his mind . The word Kischron therefore signifieth both industry and diligence , and also an happie successe of one his labour .

So also is the word Tsedek taken , Psalme 23. verse 3. Thou leadest me through the pathes of righteousnesse , that is to saye , Thou doest blesse mee , thou giuest good and prosperous successe vnto mine affayres : and in Iames this word Dikaiosune The anger of a man bringeth not to passe the righteousnesse of GOD , that is to saye , letteth that things be not done wel , nor as they ought to be : for he calleth the righteousnesse of God a right , an equall , and temperate action . For according vnto the proprietie of the Hebrewe tongue notable and great thinges are attributed vnto God . Enuie a lette of many good matters . Enuie therefore is a great lette of necessary and profytable thinges in life , yet it often times followeth those whiche handle their matters actiuely and with good successe : and therefore hee sheweth that there is greate vanitye in that kynde of life . As it is also commonly sayde in the Prouerbe , Enuye followeth riches , and the complaints of enuy are vsuall , and common * * It is a peece of a verse taken out of Hesiodus , where hee sheweth that men of the same trade do enuie eche others thrifte : yea that one begger is hatefull vnto an other . And the Potter , &c. What then in an idle and slouthful life is there any more profit or quietnesse therein ? He aunswereth .

5 , A Foole . ] That is to saye , a sluggishe and a slouthfull person , whiche giueth himselfe vnto lazinesse , and casteth aside al care of his businesse ( hee calleth him a foole , whiche is negligent , because there is nothing the whiche doth more dull and breake the witte then laizie and sluggishe idlenesse ) is not in deede in daunger of the same enuie , the which is wonte to follow the painefull and diligent , yet doeth hee snarle and bewrappe himselfe in infinite other troubles and encombrances . For Whilest hee foldeth his handes , that is , whilest hee geueth himselfe vnto lazinesse , and waxeth as it were benummed with ydlenesse ( hee liuelye setteth out the gesture of a slouthfull person ) laying aside the care of necessarye thinges , Hee eateth his owne fleshe , that is , hee miserablye leadeth a troublesome and vnpleasaunt life , hee wrastleth with diuerse encumbrances . For this is the sence and meaning of that kinde of speeche : To eate his own flesh . as the Greekes saye , Daknein , or Pepteinkêr , to bite or to eate the hearter . Hesiodus , Kêr edak andros abonteo , It biteth the hearte of a man that is without cattell .

And Pindarus , Peptein anonumon geras , to pinche obscure old age , or to consume , which is more then to eate . By the same Fygure Homer calleth cares Thumoborous Eaters of the minde , for that they gnaw and bite the minde . The Latines also say , animum coquere , siue edere , & peredere , in the same signification .

Nowe the heart of slouthfull persons is pined and fretten eyther for that hauing wasted or disordered their goods , they liue in penurye and want of thinges needefull , and therefore are cast into very greate sorrowes , and are greeuouslye vexed . Moreouer for that hauing had no care to theire goodes , their other Affayres also become verye full of troubles ; for good debtors by not calling vpon , More adoe in idlenesse then in wel ordred businesse . become ill . To conclude , because there is more busines and trouble in rechlesse and negligent idlenesse ( which thing experience teacheth to be moste true ) then in businesse it selfe being ordered wisely & cheerefully or with a good courage . For the thinges which are done with a lyuelye and good mynde , are done both more easilye and also more towardlye and with better successe : yea and further the mynde is lightened in the very earnestnesse of laboure , and is maruaylouslye refreshed with the good going forwarde of things . On the contrary side , nothing is more tedious , nothing more greeuous then lazye ydlenesse : as the heapes of ydle mates doe fynde by Experience , the whiche with greate wearinesse rubbe out one daye after an other . That same tedious and wearisome life cannot choose but bee moste miserable . The which in the nexte verse he doth garnishe and amplifie .

This place diuersly expounded . 6. Better is ] Albeit this place be diuersly expounded . Some thinke these wordes to be spoken by waye of imitation in the person of a slouthfull bodye , whilest hee goeth aboute to excuse his idlenesse , as if he shoulde saye : Why should ● in vayne toile my selfe with immoderate or vnmeasurable labour ? A full palme of the hand is far better , that is to saye , meane riches with quiet , then full fistes , that is vnmeasurable riches with labour and griefe of mind . Others will haue it a Comparison betweene the slouthfull and the enuious person . Others thinke that they must bee referred vnto all that went before , where he had set foorth the vaine cares and vnmeasurable laboures of men , as if hee did condemne all that same toylesome plentye . Truelye I see not howe these interpretations being otherwise true in themselues , canne agree both with the wordes , and also with the meaning . I vnderstande it more simplye , that Solomon doeth more clearely declare that whiche hee had spoken before of the tediousnesse of the slouthfull person : The Exposition of the author . that the amplifycation maye bee framed with suche a lyke reason as this : For as muche as experyence teacheth , that slouthfulnesse is ioyned with greate tediousnesse , so that there is no doubte but that the slouthfull person doeth as it were eate his owne fleshe : This surely is manifeste , that althought it mighte come to passe that great store and plentie mighte come as a companion vnto sluggishnesse , yet that the ioyfulnesse of a readie and liuely minde is farre better then that tediouse abundaunce .

He vseth a kinde of speeche sette out with a representation of the thing as it were by a picture , The Palm of the hande . vnto the more grace and vehemencie of the matter , for he calleth , The fulnesse of the Palme of the hande , small riches , namelye as muche as one canne holde in the palme of his hand being opened : The fulnesse of both fistes or handfuls , A handfull . he tearmeth greate and heaped vp riches : because that the hand drawn or gathered in together can holde much more , and hee bringeth both the fistes to represent or set out the greater plentye . In a worde , hee signifyeth that slouthfulnesse is ioyned with greate and restlesse tediousnesse , as the companye of riche idlepersons doth fynd , the which taketh great paynes to passe away the time , and abideth an vnpleasaunt life , whilest they waxe dull with ydlenesse : Handicraftes men . Contrariwise , handy craftes men whome they call Apocheirobiotous , that is , suche as lyue by their handes , whilest they gette their liuing with the helpe of their handes , with great earnestnesse of laboure , they feele their meate and drinke to bee muche more sweete , and liue a more healthie and merry life . This seemeth vnto me to be the playne and simple meaning of this place .

The reason also may be amplifyed or increased with a newe circumstance : A poore life with io●fulnes of mind , is better then great plentie with tedious-idlenesse . That the slouthfull person doeth dash awaye his goods , so that vnto that toilesome and troublesome tediousnesse , the indignitie or shame of vnhonest penurye or want , maye be added as a spurre , his goods being shamefully spent and wasted : so that the argumente maye bee thus framed , It is shewed by experience that goodes are dashed awaye through greate negligence : but albeit that greate and plentifull store of thinges shoulde follow plentifulnesse , when as it is manifest notwithstanding , that negligence , is ioyned with tediousnesse and lothsomnesse , a life is farre better and more excellent with little goodes , seasoned with ioyfulnesse of minde , then the lothsome plentie of that same careles and negligent idlenesse . Therefore it is proued that there is great vanitie in the idle life of the riche : and contrariwise that happinesse is very farre from it . He hath spoken therefore of two kindes of life altogether diuerse and contrarye namely of painefull and diligent persons , the which handle their businesse diligentlye and with good successe , whome enuie : of idle and slouthfull bodies , whome in their wealth and grosse lazinesse great tediousnesse & lothsomnesse is wont to follow , and hath shut out happinesse from both kindes of liuing , albeit that of sundrie men they bee sundrye wayes desired .

The Doctrine . Laboure and diligence deserue great commendations , albeit they often find the contrary .

1. Labour and diligence deserue no doubte great commendation , as namely by the which the fellowship of mankind receaueth great commodities . For by these wayes thinges are ordered very wel , & a path of good succes is made not only for families , but also for common welths , but yet such is the corruption of man his nature , that they hate and enuie those especially , the which handle their matters well and happilye , and amonge all degrées of all persons the brandes of backbiting and slaunder do burst out into great flames . By these artes Sathan goeth about to hinder notable wittes , and to let the course of commendable matters .

Our dutye must not bee forsaken for feare of enuy . 2. And must we therefore lay aside the care of weldoing our duetie , and forsake our standing , for feare of being enuied : and must wee néedes séeke away to pacifie it , leauing vertue ? Nay let vs rather thus perswade our selues , that enuye followeth vertue as a shadow , and therefore that no man shall liue with vertue and prayse , but that hée muste féele the assaultes and Dartes of enuie . A remedy against enuie . But agaynste this inconuenience wée must set this remedie , that God is the iudge of oure Combates : that hee layeth these blockes in oure waye , that we shoulde learne to séeke for happye successe of thinges not through our industrie and diligence , but from his prouidence : that we are not to sette him a time , in the whiche oure laboure shall haue good successe : that we must doe that , whiche commeth to hande : that our calling is diligently to bée followed : that wee must with a quiet and patiente minde waight for the successe of our labour from GOD : suche and so farre as hée shall know to be expedient . He doth not therefore condemne labour , but vaine carefulnesse and trust in oure selues .

Idlenesse . 3. Idlenesse , is the plague and destruction of life , a stayne and hurte both of bodye and minde , the readie way to the doing of euil . For this is true which hath beene said of men of olde time : That men by doing nothing , learne to doe euill .

4 Ouer and besides that , The most welthie ought to fly idlenes . slouthfulnesse maketh a broad path vnto shamefull pouertie , and that for feare thereof negligent persons ought to withrawe themselues from sluggishnes , and to shake of their lazie drouzines : this also is plaine , euen that the most rich ought to shunnish slothfull and sluggish idlenesse : both for because this kinde of life is vnpleasant and troublesome , and doth fill abundance of riches , albeit neuer so wealthie , with bitter tediousnesse : and also because it is altogither vnmanly and vnciuil , for a man to meddle with nothing in the common wealth . Doubtlesse , before sinne , Adam was not idle in Paradise . Adam was not idle in Heden , who is plainly saide to be put by God into the garden , for to dresse and keepe it . And when as all thinges created in the theater of this worlde , do imploy their daily labour about the doing of their dueties , how shamefull were it for man , a most excellent and honourable creature to be giltie of leauing his duetie .

5 But sith that both in the most labour some and painfull life , and also in wealthie and carelesse idlenesse there is great vanitie , let vs learn to seeke happinesse elsewhere .

The exposition .

7 Againe I turned . ] Another example of vanitie and vnhappinesse in a single life : Discommodities of a single life . the which notwithstanding manie do desire , euen among those which are counted most wise , as the more quiet and pleasant life , and do vtterly refraine from marriage , as being beset with many troubles and encumbrances . For that Solomon doeth speake of a single life , the whole place doth shewe , and these plaine words , Also if two sleepe togither , they shall haue more heat , but vnto one howe shall there be heat ? Which wordes who can rightly denye that they are spoken of marriage ? As also the Hebrewe writers doe with one consent expounde it . Therefore I can not allowe of their interpretation which only vnderstand these words generally of the communion and fellowship of men . This in deede is true , that the foundation of marriage , is also the foundation of the societie and fellowship of mankinde : and that saying , It is not good for man to bee alone , whereuppon the institution & ordeining of marriage is grounded , doeth also appertaine vnto the common ioyning togither of men in fellowship , although that properly and peculiarly it bee spoken of marriage : and experience doeth teach that all men doe stande in neede one of anothers help , and that euerie seuerall man also ought especially to imploy his labours vnto the common ioyning of men togither in fellowship , that they may be kept togither in a common band : as contrariwise the distraction and tearing asunder of the whole societie , is the ouerthrowe also and destruction of particular persons : But yet that the simple and plaine sense may appeare , the peculiar circumstance is to be weyed , neither is the doctrine of thinges that are of kinne and like one vnto another to bee foysted into the place of the true meaning . Hee therefore without all question intreateth of a single life , Solomon in this place intreateth of a single life . in the which howsoeuer it may seem more quiet and pleasant ; hee findeth notwithstanding great vanitie , and proueth by strong reasons , that happinesse is farre from it : as hee sayth by way of a preface , That after that he had turned his minde vnto that kinde of life , that hee againe also founde vanitie in this life beyond the former . And of this vanitie these are the proofes .

8 There is a man . ] By this word one , he vnderstandeth a bacheler : the Greekes call him Monoten , a single man . Nazianzen translateth it , memo nomenon , and that liueth alone , as namely vnto whome there is not a second , that is to saye , a fellowe . It is questionlesse principally to bee vnderstoode of a wise . For of all societies marriage is the first and chiefe . For the wife is ioyned with the man not only in the fellowship and communitie of goods and substaunce but also of bodye . Hee moreouer setteth downe a circumstaunce to amplifie the follye of couetousnesse . That hee is without not onely a wife and children , but also without brethren and kinsfolke ( for the worde Brother comprehendeth all , both of kindred & affinitie ) so that he can appoint none of his for his successor or heire . There are many of these fellowes desiring a shamfull and vnhappie single life found : which are cumbred with more and greater carefulnesse , through the distrust of wanting things necessarie , albeit they be alone , then those which haue great families with farre lesse goods . There be some that yelde naturall causes of this diuerse care , Natural causes of the diuerse dispositions of the married and single persons in sparing or spending . that housholders , either through the daily custom of their familie , because that many things are to be spent daily , become not so niggardly , or else for that God doeth pacifie and temper that same too much carefulnesse with hope of issue to come , at whose handes , parents looke to be holpen in their olde age : but Bachelars bestowe a little vppon themselues onely , or els vppon a verie fewe with them for their liuing , and whilest they feare the discommodities and charges of olde age , that they become , I know not by what means , the more sparing , and the more fearfull : Why God punisheth the contemners of marriage with such cares . but I for my parte doe thinke that this too pensiue and carking carefulnesse is laide vppon single men by the iust iudgement of God , for that they contemne & despise that same remedie the which God hath giuen vnto men , both for the auoyding of fornication , & euil lustes , and also for the aide & helpe of life , and yet that it commeth to passe notwithstanding that they are entangled with cares of most troublesome and wofull single life , and do fall into most great inconueniences . These men wise inough otherwise , as we may see , yet Solomon affirmeth to be so blind , that whilest they vexe their bodies and mindes with greate labours , yet they cannot make this reckoninge with themselues , for the knowing of the vanitie of this vnprofitable carefulnesse : For whome do I labour , &c. For what heire doe I appoint these my goods , for whose cause do I take such toyle , that I doe pinch euen mine owne bellie , and disapoint my selfe of thinges necessarie ? This he sayeth to be great vanitie , the which followeth a single life , against the which discommodities of a single and sole life , hee setteth the commodities of marriage .

9 Better ] That is to say , the commoditie and profit of a married life is farre greater then of a single life . For two are better then one , it is better to be two then one : and that in euerie matter : but here hee speaketh properly of marriage , so that it is an exposition of the decree of God concerning marriage . It is not good for man to be alone , let vs make vnto him an helper , like vnto him . This in deede is generally true ( as I haue said ) of the societie of mankind , for man is a liuing creature as liking of fellowship , so also a maintainer of companie : for communitie cannot consist without societie and companie : but this first of all agreeth vnto mariage , which is the foundation and seede plotte of mankinde .

The efficacie or force of this communitie is most great in mariage concerning al parts of life . He yeldeth a reason why the profit is greater in a life that is ioyned with a fellowe , Because they haue , A reason why there is more profit in a life that hath a fellowe , then when as things ar don alone . &c. Hee teacheth two thinges , both that in the earnestnesse of labour , the workers shall haue more force , because that their strength doeth increase , and their courage is kindled by mutuall exhorting or chearing one of another , and by the mutuall example of the one and of the other , and also that you shall haue much more profite of your labour , when as you haue obtained that which you sought for , as namely your fellowe being witnesse of your profite receiued , and also reioysing with you . For I pray you what should his happinesse be , who did possesse great heaps of richesse , and yet shoulde haue none with whome hee might speake , or vnto whome hee might vtter his happinesse . It is therefore a verie great profite of thy labour , to haue a fellowe to bee partaker of thy ioy , the which taketh chiefe place in marriage , in the which the man and wife are alike partakers of prosperitie and aduersitie : as hee teacheth by and by .

Another commoditie of marriage . 10 Because if they fall . ] Hee therefore declareth an other commoditie of the marryed life . That it yeldeth remedies against al chaunces and aduentures of life , the which are wont to betyde both bodie and minde , and goods , such namely as in the raging sea of this oure life men are accustomed to bee troubled sundry wise withall . Art thou sicke ? Thou hast a wife at home , the whiche looketh vnto thee with all carefulnesse . Is thy minde troubled with sorrowe ? Thou powrest out thy griefe into the bosome of thy most deare wife , and arte eased . Go thy matters but badly forward ?

Thou hast a fellow to help thee beare this burden . The ioy is the better increased , thy wyfe being glad and reioysing with thee . But the single life wanteth these commodities . Woe therefore vnto him that is alone . He teacheth , that those who as if they were more wise then God , doe seeke a newe waye to auoyde miseries , the which this life is subiect vnto , doe intangle and bewrap themselues in moste sharpe thornes and troubles , and doe finde verie great inconueniences of that their single life . And therefore that they are payde home with vnhappinesse , The miseries of a single life in steede of the happinesse whereon they dreamed in a single life . They lacke wife and children , but they lacke not those discommodities for the easing or remouing whereof they want in vaine the faithfulnesse and helpe of Wiues and children . I speake of such Batchelers as of purpose desire a single lyfe , forsaking marriage . Hee setteth downe an other commoditie of marriage .

Another commoditie of marriage . 11 If also . ] The honest pleasure of mariage he noteth by an honest kinde of speache . And the vse of mariage is great in this corruption of mankinde , for the auoiding of fornication : with whose brands of lustes these seekers of a single life in the meane while doe burne : and whilest they desire , as they saye , to shunne one mistresse , they pull ouer their heads many mistresses , that is to saye , proud and faithlesse harlots . The profit of honest pleasure in the bed vndefiled is manifold , as the auoyding of detestable lust , and begetting of children , the which he noteth in the next verse that followeth .

12 But if . ] He sayeth therefore that there is sure ayde in the ioyning togither and agreement of man and wife . But if the thirde be added , that is to saye , children begotten of lawfull marriage , increase the familie : that then the fellowship will be so great , that it cannot by any meanes bee broken or vndone . This hee doth garnish with a fine kinde of speach , saying A tripled threed , The meaning of the words , A three fold coard or rope . that is , a threefold corde , is not quickly , not verie soone , not verie easily broken : the meaning whereof is , That there is greate strength in concord or agreement and fellowship . This is doubtlesse a fine saying , and confirmed or warranted with great and notable examples . That through concorde and agreement small things doe increase , and through discorde and disagreeing great thinges go to wracke , as the father exhorting his sonnes vnto agreement , An example teaching the force of vnitie and concord . biddeth a bundle of stickes to bee brought foorth : and that euerye one easily brake his sticke being seuered and alone by it selfe out of the whole bundle : but that they coulde not doe so in breakinge the bundle , when all the stickes were bounde togither . Of the ayde and strength of children in maintayning and defending their parentes there is a notable promise Psalm . 128. Children then are a singular gift of God , and the treasure of marriage is precious : but God is to be prayed vnto , that hee will graunt the issue which hee giueth vs , to bee happie . I haue rehearsed the simple meaning of this place : the trifles of allegories , the which Ierome in this place reciteth , Ierom. it loatheth and wearieth mee to set downe . For what is it to mocke the trueth , if this be not ? for hee violently draweth all these thinges vnto Christ .

The doctrine .

1 That same kinde of life the which maketh vs voyde and setteth vs free from cares , and that in the streites of this moste wicked time , is especially to bee wished for of Christians : And the single life is voyde of most greate cares , whereunto marriage is subiect . But yet doeth not the single life want his discommodities , the which those that shall for this cause embrace , that forsakinge marriage they maye leade an odde happie life , beeing free from the common miseries of life , they shall notwithstanding without all doubt , Of whome , & to what end a single life mai be desired . finde it beset with thornie troubles . Neither is a single life to bee wished for to this ende , nor of all men indifferently : but both of those which are indued with the gift of chastitie , and also that therefore they may the more fréely giue themselues wholly vnto the seruice of God .

Marriage hath most excellent commodities , especially in the faithfull . 2 On the other side marriage , in these troubles of mankinde , as it hath his discommodities , so also hath it his most excellent commodities , vnto the faithfull especially , in whome the vse of that most honourable gift is sanctified by God . For the decree of GOD is not deceitfull , vnto the which this cause is made : It is not good for man to bee alone . The profit therefore of marriage is manifolde . For it is a most sweete and most fit helpe and ayde of life , a stedfast foundation of the fellowship of man . What is more necessarie , what is more profitable and ioyfull for all the partes of life then a familie ? the which truely doeth consiste of that moste streite fellowship of man and wife . It doeth also afoorde most present remedies , against all the chaunces of life , the which are wont to happen both vnto bodie and mynde and goods . It tameth the immoderat lust of the fleshe with honest and vnblamable pleasure . It giueth children for moste great commodities of life , and to bee short , without marriage the fellowship of mankinde cannot stande , and that I maye turne againe vppon these hot and vnmeasurable praysers of a single life , those thinges the which without anye difference they doe attribute vnto a single life , marriage hath filled heauen and earth .

Nowe if in steede of those commodities discommodities bee founde in marriages , The discommodities of marriage , are not to be imputed vnto it , but vnto our selues . that is not to bee attributed vnto marriage , but vnto our selues , the which abuse the good giftes of GOD : and therefore feele the iust hande of God , the which doeth so chasten our intemperatnesse , that the shippes are broken in the verie hauen ( as Augustine speaketh ) that is to saye , that there are troubles , where as moste quiet ought to raigne . Such home encumbrances godly and excellent men haue felt . There wanted no iarres in the familie of Abraham , Abraham . betweene him and Sara for their children : Iacob , by his wiues and children : Iob , Iacob . Iob. by his wife : Dauid , by Micholl , and especially , by the stubborne and madde outrage of his children , haue felt moste grieuous troubles . Yet this is more constantly true , that such is the loue , such is the friendship of man and wife in a well ordered marriage , that there is great interparting both of bodies , and of goods , and also of prosperitie and aduersitie , the which maketh prosperitie more full with a certaine lawfull and sounde ioyfulnesse : and doeth so asswage and temper aduersitie , that it is borne the more easilye and lightly : to conclude , that GOD hath not ordeined it in vaine for an helpe and ayde of this mortall life .

The exposition .

13 Better is a childe . ] Some suppose this to bee a doctrine by it selfe , that is , that it is a sentence cut off , and by no meanes agreeing with that which went before : onely , that occasion thereof is taken by the former speache . Which is altogither to cut the knott , and not to lose it . Others note this knittinge of it with the rest : that as hee hath sayde , that there is vanitie in couetousnesse , so hee sayeth , that there is also in ambition : the which truely is not clearely inough sayd . I think this to be the playne tenour and order of the words . He propoundeth or setteth foorth another example of the same vanitie in a kinde of moste honourable life , that is to saye , of Kinges and of great men , in the which the common sorte doe thinke that there is chiefest happinesse . Contrariwise hee teacheth , Great vanitie in the life of Kings and great personages . that in the same life , as it is wont to bee vsed , there is greatest vanitie , lest wee might thinke them to bee exempted and priuiledged from the common condition of men . Hee sayeth , that a poore childe that is wise , is better than an old King which is foolish and hath no witt . For it is great vnhappinesse , to bee vnwise , and this is a foolish prouerbe : The pleasantest life is in not being wise , for what other thing doeth make a difference betweene vs and brute beastes , but Reason ? the which , if it doe not her duetie in vs , it cannot choose but make vs most miserable , when as the soueraigne good of man doeth consist in reason , and in the lawfull vse of the same . And it is an argument of comparison : For a King is set against a poore man , and a chylde against an olde man : so that the sense is : that the condition of the most poore , if they bee indued with true wisedome , is farre better than the condition of the moste mightie Kinges , if they bee voyde of that same true wisedome . And hee setteth downe that which experience doeth ynough and more then ynough teache to bee true that Kinges and great personages are often times voyde of this wisedome , from whence came this olde saying : The first discommoditie in princely dignitie . To bee borne a King or a foole , and , the sonnes of great men are harmes . The firste discommoditie therefore is , wherewith the royall dignitie , otherwise exempted from the common condition of other men , and set aloft , is troubled and taynted : that there are many seene placed in that estate , the which are the worst of all men in witt and manners . When as lamentable examples doe often prooue this to bee true , Solomon himselfe also a moste mightie King , doth no iniurie vnto Kinges or kingly dignitie , the which doeth laye before Kinges that vanitie , whereunto their estate is also subiecte , that they shoulde learne to seeke for vertue otherwhere then from their dignitie . The life of such Kings is no doubt miserable , therefore in olde time the trueth of an auncient fable did attribute vnto Midas King of Phrygia and a foole , Why King Midas in old fables was fayned to haue the head & eares of an asse . the head and eares of an Asse , to represent in a liuely picture their beastly life . But the worde of GOD doeth of all other moste freely examine the condition and faults of all men , that Kinges may learne , that the more wise then other men they ought to bee ( as whome namely they are appointed by God to rule ) the more earnestly to craue the greater wisedome at the handes of GOD , after the example of Solomon : and also because that among so manye and so great allurementes , it coulde harde and scarsly bee that their mindes should continue pure , vnlesse they bee stayed , and vnderpropped with a certaine singular power of God .

A reason of this follie in Kinges and great men . Hee bringeth a proofe of this follie : For that hee knoweth not any more to receiue admonition , that is to saye , for that hee is not capable of any admonition or wholesome and sober counsaile , but with a stubborne minde refuseth and despiseth the sayinges of them that giue him good counsaile , the which truely is vsuall and common vnto mightie men . The olde writers haue sayed verie well , that that kinde of men is altogither vnprofitable and good for nothing , which neither of themselues can giue good counsaile , nor followe him that giueth them good counsaile . The complaint also of Alexander Mammea a moste mightie Emperour , is knowne : That the trueth commeth not vnto the eares of Princes , among so great a companie of flatterers , that this his saying is founde also true : That none but horses are founde trustie counsaylours vnto Kinges : for that they doe no otherwise with them than with the most vilest bondslaues : but the Counsailours of Kinges doe of purpose corrupt the trueth . This is therefore a greate discommoditie of Princes , Kings hardly vnderstand the trueth of things . that they harde and scarcely vnderstande the trueth of thinges , yea , and that in those things especially , the which doe appertaine vnto their office , and ordering of their life . But this is moste grieuous , when as they can not abyde to heare sober admonition , but do stoppe their eares against good admonitions in such sort , as if it were against charminges and enchauntments , as the Prophet speaketh . Hereupon Solomon teacheth , that the life of Kings albeit neuer so honourable and mightie , is made moste miserable : and noteth out this first circumstance of that vanitie and vnhappinesse , whereunto the dignitie of Kings is subiect .

The seconde not● of vanitie in kingly dignitie . 14 Because out of the house . ] Another note of the same vanitie from the alteration & change of kingdomes . Hee sayeth therefore , That one commeth out of the house of them that are in bandes , that is to saye , that meane and base persons are sometimes lifted vp vnto that same high degree of kingly dignitie . Kings doe boast of their antiquities and stocke , as if their auncestours had beene before the Moone , and had not come of Adam , and as if their first father had neuer beene shut vp within the Arke of Noah .

The Lorde mocketh this proude and foolishe imagination , when as hee raiseth vpp from the dunghill ( as the Prophet sayeth ) such men , whome hee maketh to sit on the thrones of Kinges , that is to saye , doeth establish and set them fast in kingdomes . Ioseph . Ioseph out of prison was aduaunced almost vnto the throne of the kingdome . Dauid . Dauid doeth acknowledge that hee was lifted vp from the sheepefolde vnto the royall seate . Ieroboam came from a lowe place vnto the kingdome of Israel , Ieroboam . that I speake nothinge of obscure persons , as of Philip , ●ertinax , Maximinus , howe that they attayned vnto the toppe of the Romane Empire : as also in our memorie , that certaine moste honourable and renowmed houses can reckon for their authors & first beginners of their stocke , men of no greater worship then butchers & pedlars . And that it is no lesse marueile , when as Kinges are thrust out of their kingdoms : the which he noteth in these words , Truely , or yea also ( for so I expound the particle Ki ) There is one borne poore in his own King dome . These words are diuersly expounded , but I thinke this to be the moste simple and playne meaning . That somtimes there fal out so great alterations and chaunges , euen in kingdomes , that Kinges being driuen oute of their owne kingdomes , of most riche become most poore , and seeme to be certaine new men . Hee liuelye expresseth this wonderfull change by the word To be borne . For those same extraordinary changes seeme to be a certaine new life . All ages , all nations haue seene examples of these chaunges also . Israel , Oseas , Iudea , Ioachim , Sedechias : Israel , Iudea , Babylon , Sicilia . Babylon , Nebuchadnezar : Sicilia , Dionysius : Fraunce the Chilperikes , &c. That I reckon not vp a long roule of euery one particularly . And howsoeuer these extraordinarie chaunges are gouerned by the prouidence of God , yet are they notable tokens of the vanity of man in noble and renowned personages . He noteth an other circumstaunce of the same vanity , from the vnconstant and vncertaine iudgement of the people , vnto the which notwithstanding kings are subiect .

15. & 16. I haue seene all men ] He liuelye setteth foorth the loathing and wearinesse of the people , An other vanity in kingly dignity . alwayes fynding fault with the present king , and casting their eyes vpon the nexte successor , as it were vpon the Sunne rising . I haue seene all men liuing walking vnder the Sunne with the seconde childe or Sonne , which shall stand vp for him . That is , I haue marked all the subiects of the same kingdome , to bee led as it were with the brunt of the same or all one minde , that they more loue the sonne that shall succeede , then the Father himselfe , whiche is king alreadie .

Some expounde Those that liue vnder the Sunne , to be the noble men the Courtiers , because that they liue gorgeously , & that in such sorte , as if this life were proper vnto them , and that the worlde were made for their sake . For these bee of great power both wayes , to receaue or to put awaye the King . But There is no ende vnto all the people , to all I saie , whiche hath bene before them : also they whiche shall come after will not reioyce in him . Of whiche wordes this is the meaning : that suche is the itche of the people , that there is no ende , no measure maye bee limited or appointed vnto their desyre . Him whome they haue loued and honoured when hee was to reigne , the same they are wearye of , and cannot abyde when hee reigneth : and that this is not a fashion growne vp within a few dayes , but most auncient , practised and put in vre many ages agoe , out of all mens remembraunce .

That suche namelye is the inconstancye of the people , whiche is a beast of manye heades , suche is their wantonnesse , vnto the whiche notwithstanding Kinges are subiecte , and by the which they stande and fall , wherevppon there doe arise infynite and endlesse alterations and chaunges in Kingdomes , That is to saye , he signifyeth that the people do giue power and authoritie vnto their Kings because the Kinge cannot bee without his subiectes : The King cannot be without his subiects . so the falling awaye of the people , bringeth ouerthrow and destruction vnto Kings & Kingdomes . He concludeth therefore , that in great personages there are euident and notable tokens of great vanitie . This , sayth he , is altogether vanitie , &c. namelye that honourable and great personages borne of a certaine proper metall by themselues as it were , and seuered from the common rable of other men , are yet notwithstanding subiecte vnto the pleasure of the people .

To see these ebbings and flowings of the peoples fauoure in that common welth especially , where the people beare the chiefest sway in , is in deede vsuall : yea and in a Monarchie or kingdome howe muche the people maye doe , the Example of Israell hath taughte , when Roboam the sonne of Solomon was thruste oute : Roboam . the Example of the Romanes , hath taughte , dryuinge oute their Kinges , The Romans . and recouering their libertye : the moste often chaunges almoste in all Nations haue taughte vs . Hee speaketh therfore of most free nations among whom the king had no more autority ouer the people , then the people ouer the King , as Caesar speaketh of the antient French-men , and the causes of these chaunges do most often lye in the Princes themselues . For the people loueth him of whome they are well handled : hateth him , of whom they are euill intreated : and his yoake the which they cannot beare , they do in the ende cleane shake off . So Roboam himself , the sonne of a most wise father , swaruing from the lessons and manners of his father , procured the displeasure of the people against him , and was turned out of his Kingdome . So the Romanes draue out Tarquinios superbos , waxing insolent & proude with immoderate rule and gouernment : for these causes they slue diuers Emperoures , which were indeed rather monsters then men , being wearie of their tyrannous rule bearing : as Commodus , Heliogabalus , &c. albeit that they also sometimes raged against good Princes , as against Alexander Mammea , &c. Such namely is the violence of the People , whom Princes ought to winne vnto them by gentle & moderate gouernment , for they hate him whom they feare , and whom they hate , him they wishe to perish . The loue therefore and good will of the people toward the Prince , is the sound foundation of kingdomes .

The doctrine .

1. God the autor and gouernour of the societye and fellowship of men , hath appointed vnto himselfe the magistrate , as an Embassadour , by whose ministerie and seruice he woulde preserue and maintaine the same societie , God preserueth the societie of mankind by Magistra●es . in the necessarie and wholesome difference of rulers and subiects . Their dignitie and excellencie therfore is singular , whome God maketh ministers of so worthie and weightie matters , and he will also haue them enioy most great & notable priuileges aboute the condition of other men . Yet wee must not thinke that the life of great personages is in all pointes blessed and happie : but rather that experience it selfe doeth abundantly teach that it is beset with many and great encumbrances : the whiche are both inward through the blame and fault of the magistrates themselues , and also outwarde by reason of manye alterations and chaunges the which are wont to be rife in the ofte ebbing and flowing sea of this world .

2. The kingly dignity and power is both more auntient , How the kingly power is both the best and the worst . and also better then all other kindes of publike gouernments , if it be limited and bounded with good lawes , and get a good and a wise gouernour ( for it is the image of a fatherlye rule , then the whiche there can bee none on the earth founde out eyther more honourable , or more profitable ) but if it haue an euill gouernoure , and a foole , then is it of all other the worst . And it commeth to passe by reason of the power of Kinges , which is not to be corrected , and through the allurements of a lose life , that their minds are many times corrupted , both vnto the hurte of themselues , and of their subiectes . Let kinges therefore learne whiche séeke happinesse in a milde Gouernemente , to begge Wysedome of GOD , and equitye in gouernmente : for foolishe and vniust rulebearing , as it is hurtefull vnto the Subiectes , so is it also vnto the Rulers .

A wise gouernment is of God . 3. A wise and happye Gouernmente is of GOD , that the people maye learne to praye for a good and Wise Magistrate at his hande . Truelye a good Prince is a certayne moste rare Phenix .

4. God doeth constantlye gouerne all the alterations and changes of all common wealths , God is the gouernour of al common wealths . neyther is there here any place lefte vnto fortune : neyther yet vnto the industrie or witte of man , the which wholy is fitted by the prouidence of God .

For Promotion commeth neyther from the East , nor from the Weast , nor from the North. Because as the Prophet sayeth : GOD is the Iudge , hee throweth downe one , and setteth vp an other . Hee effectuallye ruleth the beginninges , the middle , the increase , the decrease , the full poyntes and endes of all Gouernementes . The Scripture setteth foorth this true and certayne cause of chaunges , whilest hée stirreth vp Kinges , otherwyse deafe and dull , to sette forth the power of GOD. For the thinges themselues , albeit Kinges otherwise eyther holde their peace , or also repine agaynste it , doe witnesse the singular Maiestye and prouidence of God , the cheefe King of all kinges .

5. God doubtlesse hath ordayned gouernementes whiche come by inherytaunce , Gouernments that come by inheritaunce , are ordained by God . as it is manyfeste by the Kingdome of Dauid : neyther truelye coulde it come to passe wythoute the power of GOD , that so manye millions of people shoulde willinglye obey an Infant newe borne and one man . This notwythstandinge is true in Gouernementes that come by inherytaunce , that the power of Kinges doeth depende vppon the power of the people , and therefore that Kynges oughte to desyre of GOD , that hée woulde frame the myndes of the people vnto obedyence , and because that the Worde of GOD is the rule of this Obedience , A good lesson for Princes . that they oughte to employe all their diligence , that the people maye bee instructed in the true knowledge and obedyence of God .

They ought moreouer by a iust and mild gouernement the which is sette downe by lawes to bynde the hearts of the people vnto them , the which doubtlesse loueth him , by whome they are well intreated . And they must call to minde that they reigne not ouer Beastes , but that they being men , are appointed by God to gouerne men , vnto whome they shal giue accounts of their gouernment . And fynally , they are to thinke that it is a dangerous thing to haue the patience of the people tried and teazed , the whiche being often hurt , is wont to turne into madnesse .

A rehersal of that which hitherto hath bene taught . 6. Hitherto the preacher hath taught that happinesse is not in worldly thinges , the whiche hee hath plentifully prooued by sufficient reckoning vp of the partes firste examining the generall trades of liuing , and then the speciall . And hee hath shewed , the thinges being dulye weighed , that happinesse is not found either in the knowledge of man , or in Pleasure , or in the prudence of man , no nor in the very outward appearaunce it selfe of Vertue or honestie , nor in all kindes of life eyther of priuate or of honourable personages , in whose estate notwithstanding , the reason of man , and the opinion of the common sorte doth imagine a certaine happinesse for to be . He hath remoued therefore and shut out from happinesse all those thinges the whiche according vnto the reason of man , and iudgement of the common people might fall into a certaine imagination of happinesse , that is to say , he hath at large discoursed against the deuices of folish reason , What happinesse is not . Now he goeth vnto the second parte of this sermon . What happinesse is , &c. What is the way and means to obtaine it : Of which two principall pointes we sayd in the preface , that this sermon did consist , From hence therefore he taketh the beginning of this second part .

¶ The second part of this Sermon : that is to say , what true happinesse is , and what is the way and meanes to obtaine the same .

The fift Chapter .

1. Haue regard vnto both thy feete , when as thou goest vnto the house of God , that thou mayst be ready to heare rather then to giue the sacrifice of fooles : for they doe not perceiue that they doe euil .

2. Make no hast with thy mouth , neither let thine heart make speede to bring forth a word before God : because God is in heauen , and thou vpon earth : therefore let thy wordes be few .

3. For like as a dreame commeth of the multitude of businesse , so doth the voice of a foole of the multitude of wordes .

4. When thou hast vowed a vow vnto God , bee not slow to pay it : because God hath no pleasure in fooles . Paye therefore the thinges which thou hast vowed .

5. It is better that thou vow not , then to vow , and not to pay .

6. Suffer not thy mouth to cause thy flesh to sinne : and say not before the Angell himself that there is a fault , why should God be angry for thy speeche , and scatter the worke of thine handes ?

7. Because that in the multitude of dreames there are both vanities and also manye wordes : but feare thou God .

The Exposition .

1. Haue regard vnto , or keepe ] The tenoure of the matter in hande doeth altogether require , that the beginning of the fifte chapiter bee taken from hence . For it is not onlye a newe argument , but also altogether a newe place , and in deede the most notable of all this whole Sermon , Concerning true felicitie or happinesse . Meaning therefore to intreate of it , and to place it in the earnest feare of God , that is in true godlinesse , hee setteth downe a necessarye preface : and diligentlye teacheth , by what notes Godlinesse ought to be set out , least that in stead of true religion wee shoulde embrace a naked shadow and shew , and vanishing vizard of Religion .

This is the knitting and ioyning of this new matter with the wordes that went before , least that with some interpreters wee shoulde thinke it to be a sentence cutte off from the rest , and yet that occasion thereof was taken I knowe not vpon what wordes . This therefore is the meaning : I haue at large declared what happinesse is not , albeit that the reason of man doe imagine it to bee in diuerse thinges and partes of the lyfe of man : I haue taughte with sounde reasons howe farre all those idols and indeede but bare shewes sundrye wayes inuented by men , are from the truth , Nowe remaineth that I shewe wherein true happinesse doth consist .

This therefore is the frame of this disputation , whose confutation hath ben at large handled in the foure first chapiters . For as the truth cannot be well ynough , mayntayned , vnlesse falshoode bee ouerthrowne before , the whiche is manifolde and of sundrie sortes : so also in ouerthrowing of falshoode farre longer trauell and speech ought to be vsed .

The firste lawe or rule of establishing of godlynesse truelye and diligentlye is , The first rule of true godlinesse . that wee worship GOD in the congregation according vnto his word , that we refraine from mens inuentions : that wee seeke for wholesome doctrine in the Church and true ministerie , and that we reuerently heare the Churche when it teacheth , staye vppon her voyce , and doe not imbrace the inuentions of men : but that wee worship GOD with a pure and sound minde , according vnto his word , the which is the rule of his will . For that it is great follye and madnesse , whatsoeuer men of their owne brayne in this behalfe inuent , and altogether vnreasonable worship . So this lawe commaundeth two thinges vnto vs , that wee oughte to seeke the worde of GOD in the Churche , with a pure mind and that the inuentions of men concerning the worship of GOD are to be auoyded . To take heede vnto our feete when as we goe vnto the house of God , is to worship god with a pure & sound mind , or , to carrie a pure & sound mind in worshipping of god , in which kind of speech the Apostle sayth : Peripatein axios , Kai cuprosedros euaggelio , that is to say , to lead our life as is meete and agreeable vnto the Gospell . And this word Orthopodein also sprang from thence , whiche signifyeth to walke with a right foote . And the Metaphor agreeth very well , for lyke as the bodye is both stayed vp , and mooueth by the helpe of the feete : so likewyse is the minde by the power and strength of the will or appetite .

In the meane season by the same kinde of speaking , hee playnely signifyeth wherein the worship of GOD doeth consist , where wholesome doctrine is to be soughte , and howe it is to bee receaued . For there is no doubt but that the Temple is signifyed by the naming of the House of GOD : But because the temple was as it were the summe of all Ceremonies , by the naming thereof , it is manifest that both the congregation of GOD , and wholesome doctrine which should sounde in the Churche , and the true knowledge of GOD , is vnderstoode according vnto the vse of the Scripture .

When as therefore he willeth that the house of God bee gone vnto , hee willeth vs both to follow the worde of God , and to keepe oure selues in the bosom of the church , in the which onely is saluation : and therefore hee plainely noteth the true worship of the true God . When as hee commaundeth that we take heede vnto our foote , hee commaundeth purenesse and soundnesse of minde to be carefully vsed in the worship of God . To take heed vnto our feete . And this whole kinde of speeche is taken from the custome of the Law , for by the expresse commaundement of God , they wente not vnto the Temple but purifyed . And by that same outwarde cleannesse was signifyed inward purenesse & holinesse , What was signified by the outwarde purifying in the law . the which is the foundation of the worship of God . Hee maketh manifest that same fyguratiue kinde of speeche with a simple and playne kinde of speaking , Come to heare , rather then to giue the sacrifice of fooles , that is to saye , to the ende thou mayst worshippe GOD after that manner , whiche is most conuenient , thou must imploy all thy diligence that thou mayste bee throughly perswaded of the will of GOD , the which thou shalt withoute all doubt knowe , if thou heare him : and thou muste not followe the inuentions of men , or forge anye thing oute of thine owne brayne , to offer vnto God vnder the name and title of obedience .

The Preacher therefore by the worde Geuing doth expresly signifie the traditions and inuentions of men . Geuing . For this is a proper note of superstition , for that it would haue it selfe seeme to offer certayne merytes or desertes vnto GOD : as appeareth by that verse , Doratheous Peithei , &c. Gifts please the Gods , &c. the whiche foolerye to bee altogether repugnaunte and agaynste the nature of GOD , Plato an Heathen man did see : Plan. and hath confuted it by manye reasons : and that by this meanes religion shoulde bee made as it were a trade of marchandise after the waye of bargaining , I giue that you should giue agayne .

According vnto the supposition and opinion of men hee condemneth , In what respect Solomon condemneth ceremonies , and this place is to be well marked for that it expoundeth many other places of the scripture , where God himselfe by his prophets doth the like . but not generallye , good ceremonies otherwise , and suche as were ordayned by GOD ( for GOD had appointed those sacrifices as seales of the forgiuenesse of sinnes , and publique testimonyes of thankes giuing ) but for that superstitious persons did offer them in suche sorte vnto GOD , as if by their force and power they shoulde deserue Saluation , as it were by the worke done as they saye . After thys sorte the Prophetes denye that GOD ordayned Sacrifyces , and doe forbid them vnto the Iewes .

There is namelye a notable saying of Samuell , vnto the whiche Solomon seemeth to haue alluded and had respecte : Is the Lorde delyghted and pleased with burnte offeringes and sacrifices , lyke as when a man heareth the voyce of the Lorde ? Beholde to heare is better then sacrifyce : and to giue eare then the fatte of Rammes . Hee therefore calleth them Fooles , the which both departe from the Worde of God , and doe seuer and shutte oute Fayth from the Ceremonyes by him ordayned . For as this is a reasonable Worship , and allowed and lyked of GOD , when as wee offer vp and consecrate our selues vnto him a liuing and holye sacrifyce by Fayth : so all deuyces of men concerning the worshippinge of GOD , Against all mens deuices in the worship of God . with what shewe of Wisedome soeuer they be cloaked , are vnreasonable , that is , goe aboute to bee madde with reason .

And this worde , To Heare , To heare . signifyeth not onelye to receyue the voyce of GOD in his word , sounding by the ministery of the church , but also to obey it : for both these must bee ioyned together . For howe shall they beleeue him , of whome they haue not hearde ? and howe shall they heare withoute a Preacher ? and howe shall they preache , vnlesse they bee sent ? Hearing therefore presupposeth a Ministerie of the Church , and a lawfull vse of the same .

Agayne , if a man heare the worde , and doe it not , and is a forgetfull hearer , hee doubtlesse hath vnhappye knowledge , as Iames sayeth . Therefore we must heare with the eares of the bodye and also with the heart : that our whole life may bee an expresse shewing forth of this knowledge . Hee teacheth further why hee had condemned the deuices of men of follye and madnesse , & therfore forbad them , Diuerse expositions . Because they know not , &c , This place is diuerse waies expounded . The wordes themselues are , Ki enam iodegnim lagnaschoth rang , that is , Word for Word , because they knowe not to doe euill , so that the meaning is , They doe not perceaue howe greate an euill they commit , with howe greate wickednesse they entangle themselues , whilest they defyle themselues with vayne and vnprofitable superstitions .

Others vnderstande this Particle Rac , Only , in this sence , This one thing onely they know , to doe euill and wickedlye : for as muche as they refuse the worde of GOD , they can not choose to runne headlong into greate mischiefe .

Some saye that the worde Rang in the Chaldai tongue doeth signifie Will , and they expounde it , Because they know not to doe the will of God , the which sence woulde verye well agree : but because that forme is neuer founde in the Chaldai tongue ( as most learned Mercerus my Countrieman doth note ) and because the Chaldai Paraphrast doeth also expounde it Euill , it is better of the former interpretations to take the one or the other , albeit in my iudgement the former be the more playne and simple .

The summe is , that al superstitious worships are a most great wickednesse : from the which therefore they ought with all their harts to refraine the which doe purpose to worship God with a pure minde . The superstitious therefore knowe not howe greate an euill they doe commit , Good intents . the which pretende or alleage good intents ( as they saye ) for an excuse of their inuentions , and doe thinke that this same desire to worship God , the which is also heaped vp with diuerse labours & charges ( for in superstition there is sparing for no cost , being most lauish both of bodie and goods ) to be an excellent vertue , but yet it is in deed a foule vice : because it is done without the worde of God , and without faith , without the which whatsoeuer is done , is sinne . An error of some brainsicke persons . The errour also of frantike and mad headded persons is confuted , the which thinke that God may be worshipped in the opinion of any religion , and doe so speake of religion as of a matter indifferent . Against these foolish opinions let vs set this saying : That superstitious or godlesse persons knowe not how great an euill superstition is , that is to say , that of all wickednesse it is the greatest , and the most wicked , the corruption of true religion , the which can be but onely one , and not manifolde or of sundrie sortes . If wee expounde it : They onely knowe to do euil : or , They knowe not but to doe euill : for that the cause is noted , namely the contempt and despising of the worde of God . Wee doe fitly gather , that those doe make shipwracke both of godlinesse and honestie , the which doe contemne or despise the worde of God : and therefore that they haue stayned themselues with all kinde of wickednesse . The which argument is notably handled Psalm . 28. In the neglecting and contemning of the worde of God , lyeth the assured blot & depth of all lewdnesse . Solomon therfore going fitly about to place true happinesse in godlinesse , and to shewe the most excellent vse of the same , teacheth that both the trueth is to bee followed , and that falshood is to bee shunned : betweene the which and godlinesse there can nothing be common . And therefore when as he sayeth , rather , his meaning is not to leaue it vnto our choyce , as if it were a certaine thing indifferent , and yet that the one is better than the other : but by this kinde of speache borrowed from the common vse of speaking , and vsuall in the scripture , he meaneth , that albeit superstition in sundrie shewes do pretende religion , and that men doe sundry wayes dote vnder such colours , yet that it is farre better to heare God , of whome the pure & sound trueth may be receiued . This comparison therefore appertaineth vnto the confuting of the madnesse of man his deceitfull reason , thrusting falshood vpon vs vnder the shewe of trueth .

The seconde rule of establishing of godlines . 2 Make not hast . ] The second lawe or rule of establishing godlinesse , that wee auoyd rashnes , boldnesse , much babling in matters appertaining vnto God : and contrariwise , that in things of so great weight we vse aduised wisdom & modestie : and that wee determine not anye thing herein , but by the warrant of the word of God going before , let vs set down that for the assured guide of our calling , let vs set from hence the beginning of our faith , & life , & of all our counsailes , & let vs referre all our things vnto this end . Looke therefore how farre godlinesse & the true knowledge of God do stretch vnto the gouerning of our whole life , to traine our mindes especially in the true obedience of god , & to lead them into the waye of our saluation , Nothing to be taken in hand against the worde of God . so far also doth this commandement & prohibition of auoyding those things , the which do hinder true godlinesse in our mindes , stretch . These things therfore are clearly to be considered . Before he commaunded vs to heare , to learn to take aduice out of the word of God : now he forbiddeth vs that wee take not in hande anye thing against that same manifest knowledge of the trueth , learned out of the worde of God : whether God be to be prayed vnto , ( which is the principall & the most honourable effect of faith ) or whether any thing be to be taught or affirmed in the church , or whether any thing also be to be don , the which appertaineth vnto this life , & in those things especially the which do belong vnto our calling , or whether there be any thing to be aduised vpon , or to be done , that wee take nothing rashly in hande without the counsaile of the worde of GOD , that wee meddle not with things not necessarie , and not belonging vnto our calling . Finally , like as when wee are carried away with vanitie , wee are ledde from saluation , and from the true obedience of God , and all our whole life is miserably troubled ( as he hath declared at large before ) so by the guidance and leading of godlinesse , we shall haue sure ground of all things . For it is a lantern vnto our feete for our whole life . He therefore will haue rashnesse and hastinesse to be most farre from all the partes of our life , and especially from the greatest and most excellent parte . Rashnesse and hastinesse is the companion and waiting mayde of boldnesse : much babling , of rashnes . For such is the lightnesse of the witte of man , that looke what it hath perswaded it selfe that it knoweth , although it be neuer so much vncertaine , it will blab it foorth in such sort , as if it were moste certaine , and will bewraye this vaine imagination of opinion both in his talke , The lightnes of the wit of man . and as it were shewe it in all his actions : and in this wil boldnesse and rashnesse most of all dote , which is farre and wyde from the feeling & knowledge of her owne infirmitie . I speake of matters appertaining vnto God , of the which carnal men speake both more boldly , and also more largely , than of those the which are handled in the common vse of life . This rashnesse and babling doth Solomon especially find fault withal namely , that wee silie soules , dare to take vppon vs vnwisely and boldly , to prattle of matters appertaining vnto God , the which are vnknowen and hid from our reason : and when as God hath giuen vnto vs this singular dignitie , that wee may appeare before his maiesty with quiet and assured mindes , and to speake boldly with him as a father , that wee shoulde not in oure prayers make him a witnes either of prophane thoughts , or of foolish speeche . And that in this place prayer is expressely noted , these wordes do shewe , Before God , to vtter a worde , or to thinke : for the scripture sayeth that wee vtter before God those things which wee aske of him : and he doth no lesse heare the thinges which wee thinke , then which wee vtter with our mouth . For he is the searcher of the hart . Abraham being about to speake before God , Abraham . craueth pardon at his hands to speake , and acknowledgeth himselfe to bee ashes . Contrariwise Iames findeth fault with preposterous or disorderly praying : ye aske , and do not receiue because ye aske amisse . When as therefore prayer is the first childe of faith , it is certaine that then prayer shal bee right , when as it shal be builded vpon assured full persuasion of faith : and faith doth patiently heare God speaking , and hasteneth not , as the Prophet speaketh , He that beleeueth will not hasten . The minde therefore being persuaded what is the will of God , will aske of God those things which it knoweth to be agreeable vnto his will , and will not power out rash petitions or requestes before , and will patiently wayt for the issue , and will beleeue that it will come in his due time . The Prophet doeth therefore attribute silence vnto prayer , Silence . and Iames flatly commaundeth vs that we bee slow to speake , readie to heare , not commaunding in deede any Pythagoricall or popish silence ( that our faith shoulde be an vnexpressed general faith , & rest vpon other mens wordes , requiring no reason ) but in deede Christian : that namely reuerently weying the maiestie of God speaking & commanding , we should suffer our selues to be gouerned by him , & depend & stay only vpon him . For this silence is to bee extended vnto our whole life . Doth God afflict or chastice vs , doth he tosse his church vp and downe with great & long troubles , doeth hee make it subiect vnto the lustes of the wicked ? Let vs lay out hand vpon our mouth , & let vs not speake euil of God his prouidence : let vs bridle our hastines with this bit : If he slacke , he will not slacke . In the meane season let vs with silence & patience wait for the aide of the wise God both peculiarly for our selues , & also for the whole church . This is a great point of that silence , Solomon preacheth of the holie authoritie of the word of God . that we remember that wee must open our eares , & that we must shut our mouth , that is , that we must heare & hold our peace . Nowe this also is to be obserued , when as Solomon his meaning was by this law to establish godlines , that he also preacheth vnto al men of the holie authoritie of the worde of God , namely that they heedefully heare the word of God , and auouch nothing in the church , the which is not taught by him . Of this rashnes & boldnes are all other doctrines giltie , what shew of reason soeuer they do pretend . For they speake rashly before God , & do swarue from the simplicitie of the word of God . It is therfore holy & godly silence to vtter those things wisely the which do appertaine vnto the doctrine of our saluation . For he doth not commaunde vs altogither to hold our peace , but he doeth forbid vs that we do not rashly speake any thing before God either with hart or mouth , that is to say . If a man speak , let him speak as the oracles of God . If any man minister , let him minister as through the power which god giueth , that is , let him say nothing in the church , the which is not agreeable vnto faith , and rightly diuided , that is , not only true , & aunswerable vnto sound doctrine , but also fit for the edifying of the church . More ouer let him abide within the bounds of his calling , & speak when as god openeth his mouth . These bounds being vsed , let hastines be auoided in speaking , the purenes of doctrine being duely obserued . Furthermore , when as the word of God ought to be a lanterne vnto our feete , that is , to giue light vnto our whole life , & when as Dauid vsed the worde of God as faithfull counsailors , through whose benefite he far excelled in wisedom : we must take diligent heed , In counsail● taking wee must not be to hastie , but ask aduise of god that in taking counsail we hast not before god : but go vnto his mouth , & aske , and obey his voice . For to much hasting & despising of sober counsaile , are in like sort blameable : of which diseases such as be sicke , they passe the bounds of their calling , they meddle with thinges not necessarie , and doe entangle both themselues and others in most troublesome thornes and hurtfull cares . We must therefore aske counsaile of God , and followe that stedfastly , and swarue not from it any way . Thus farre I think hasting to be forbidden , both in praying vnto God , and in vttering the doctrine of faith , and also in the leading of our life : in the ordering of all which , the force and strength of godlynesse beareth the chiefest sway , for whose sake this hasting is forbidden by Solomon . Hasten not therefore ouer thy mouth , that is to saye , prattle not any thing rashly foorth with an hastie tongue , but heedefully bethinke thee what thou sayest , when thou appearest before God . And he speaketh according vnto the custome of the law . To appeare before God . For they are said to Appeare before God , the which come vnto the temple . Where God was present in the Arke . They are before God , which either pray vnto him , or do handle his worde , or doe thinke on him any maner of way . He setteth the mouth before the heart , because such is the force of rashnesse , that the tongue manye times runneth before the minde : and hee ioyneth the hastinesse or speedinesse of the mouth with the hasting of the heart , because that the same vanitie is busie both in the heart , and also in the mouth . It is bred in the heart , it bursteth foorth and encreaseth in the mouth . For many wordes doe increase folly . Wherefore wee must neither thinke in our heart , nor vtter anye thing with our mouth , the which may lead vs from the authoritie of the worde of God . For both is a sin before God , for that forsooth God is both the witnesse and also the iudge of this lightnes , as is by and by set downe , Because God is in heauen and thou art vpon earth , that is , God is the beholder , the witnesse , the iudge : and remember thou that thou liest open vnto his iudgement . He maketh therefore a notable contrarietie betweene God and earthly men , to frame oure mindes vnto this wise silence . Why Solomon matcheth God against men . God is in heauen , a Lorde and a iudge : and thou art a mortall man vpon earth , wilt thou dare to mutter and murmure against GOD ? Like vnto these sayings : He seeth all the sonnes of men , hee vnderstandeth all their workes . Againe , He wil render vnto euerie one according vnto their workes . For God is sayde to be in heauen , not onely in respect of the place , because he is set on high , and looketh downe vpon the heades of those that are vnder him : but also because that he sitteth as iudge in that same high throne . For in heauen are imprinted the tokens of his diuine maiestie . Againe , Why God is said to be in heauen . because beeing freed from the dregges of this earth , he excelleth in most pure iudgement , whereby hee may straitly looke into all man his corruptions . God therefore the iudge of the worlde , both can , & doeth knowe and also wil most sharply punish al those which shall corrupt the puritie of his worde , and dare assault heauen through their follye : but the spettle shall fall downe vpon their own heads , for that they are on earth . And of al other wickednesse , boldnesse & rashnesse to corrupt the trueth is the greatest : neither will God suffer him to goe vnpunished , the which shall take his name in vaine . Therefore , let thy wordes be fewe , sayeth hee . He therefore matcheth sober & still prudence against that same much babling rashnesse and boldnesse . For in such sense hee will haue fewe wordes to bee vttered : as Christ in praying condemneth the much babling of hypocrites . Hee garnisheth and setteth out this fond and foolish pratling with a notable similitude .

3 For like as , &c. That is to say , as dreames do wearie that minde in the night , the which was troubled with busines in the day time : so men being made drunken with pratling of many matters , are vexed as it wer with the dreams of their owne inuentions , & in that same multitude of wordes doe bewray their follie . Hee doeth therefore fitly compare the deuices and vaine wordes of men vnto dreames : like as Plato calleth the vaine hopes of men , dreames of them that are awake . The cause of dreames , according vnto the Philisophers . Philosophers do make the representations of thoughtes or actions of the day time imprinted in our mindes , to bee the cause of dreames , or else the disposition of the bodie by reason of the qualitie and manner of dyet . And false and vaine imaginations of the minde doe trouble reason , so that it imbraceth the shadowes of things in steed of the thinges themselues . So vaine men do persuade themselues of false things , & giue themselues vnto those vaine discourses , and let lose the raines vnto the iudgement of corrupt reason , and so augment and increase their errour . Nestorius . Nestorius through the vnwise swiftnesse and readinesse of tongue , seeking the smoke of popular glorie or praise of the people had saide in a sermon , Brag not , ô Iewe , for thou hast killed the sonne of Marie , and not the sonne of God , and whilest hee goeth about to defend ambitiously that which he had improperly spoken , he is carryed so far with heat of wordes , that he rent in peeces & pulled a sunder the natures in Christ . Euthyches . Euthyches whilest he will amend this errour of Nestorius , falleth into another extreme , that is to saye , hee confoundeth and mingleth togither the same natures of Christ , both which doth plainly destroy Christ . Of this foolish babling there are yet apparant lamentable effectes in the vnhappie controuersie concerning the Supper of the Lord . For whilest they dispute euen as it were being at the point of dagger drawing , about the maner of the presence of the flesh & bloud of Christ in the supper , the prouerbe is fulfilled , that the trueth is lost in striuing , and that vnto the great hurt of the churches of God . And from hence haue sprong and also do spring all heresies , whilest manie thinges are curiously canuased in harde and darke disputations , and some newe thing is sought after besides Christ Iesus , and him crucified , which was the strong and pithie eloquence of the olde martyrs , the which did excell all man his eloquence .

The thirde rule of establishing of godlines . 4 When thou vowest . ] The third lawe or rule of establishing godlinesse , Concerning the paiing of a vowe in due time , the which in deede is spoken according vnto the custome of the lawe , yet no doubt it ought to bee stretched further . For hee doeth not entreat particularly of vowes and nothing else , but of all other religious bandes , wherwith our life being tyed and bound is consecrated vnto God . Vowes were prescribed or appointed by the lawe of God , as testimonies of faith , and bands of that reuerence and obedience the which we do owe vnto God , that our flesh getting too much libertie , as if it were in his owne power , shoulde not waxe more wilde and vnruly , but with this bridle put into the mouth of it should be held and kept in , when as it should vnderstand that it was no more at his owne libertie . Now this is a true and a sure vowe , the which Dauid in his own person Psalm . 119. witnesseth to haue beene perfourmed of all the faithful generally , A true vowe . saying : I haue vowed vnto the Lorde , and will not breake my vow , I will not depart from the commaundements of my God . This doubtlesse is a moste honourable and moste holye vowe , the whiche when as it is conceiued necessarilye of all the godly entring into the Church of GOD , and ought stedfastly to bee kept in our whole life , all diligence is to bee vsed that it bee not conceiued or made rashly of vs , that is to saye , wee are to take great heede what wee vowe , when as being receiued through baptisme into the citie of the church of God , wee take vppon vs to professe Christ , and by a solemne sacrament do binde our selues vnto him : Let vs weigh the greatnes both of the promise and also of our estate : least that feeling the burden of the afflictions and troubles whereunto the same is subiect , wee shamefully drawe backe our foote , as Christ giueth counsaile , that when wee will builde , wee shoulde sit downe , and reckon our money : least that wee bee compelled to leaue off the building begun vnto the being laughed to scorne of others . First of all therefore I vnderstande these words of vowes simply , What vo●es betokened ● the law . as they were prescribed or appointed in the lawe : but because they were solemne tokens of spirituall reuerence and obedience , therefore I doe extende them vnto that generall vowe of liuing well , that in these woordes this rule or lawe shoulde bee enacted concerning the establishing of godlinesse . Hee which professeth godlinesse first of all ought to consider , that hee doe it not rashly : but when as hee hath consecrated himselfe vnto GOD that hee stedfastly continue all his life time in the same obedience through all the thornes and incumbrances of afflictions . For it were better not to professe true religion , then by shamefull running away to forsake it . It is therefore a notable place , concerninge the constancie of the faithfull in the profession of the trueth , by the way of contraries against the inconstancie and lightnesse of men , both rashly triumphing in the light of the Gospell , and also rashly falling backe againe from the same : according as prosperitie or aduersitie doeth offer it selfe vnto them .

Hereupon are some times great heapes and companies of Christians in the church : sometimes , as namely when affliction draweth on , there are horrible backslydings , and in a manner meere solitarinesse , they falling rashly from the Church , which rashly had commen vnto the Church . Hee sayeth that God is greatly offended with rash vowes , namely : The pleasure of God is not in fooles , that is to saye , that inconstancie and rashnesse of life displeaseth GOD : That God doeth greatly detest rashe vowes . And therefore he warneth that those thinges are to bee payd with a godly and holye minde , the which haue beene promised by vowe . The Papists . This place concerning vowes the Papistes doe canuas diuerse wayes , and by it goe about to establish their vowes . I dispute not whether their vowes bee true or no , whether they bee to bee payed or no. This notwithstanding is cleare , that they are giltie of this rashnesse , the which the wise man doeth in this place condemne . For can any man holily vow continencie , the which hee hath not in his power ? But hereof others haue discoursed at large , and wee our selues also in another place .

5 Hee amplifieth and maketh greater the fault of not paying a vowe , saying : That it is better not to vowe , then to vowe , and not to pay . That this is impudently , to mock GOD , and therefore , that thou pullest great hurt and punishment vppon thine owne head . For thus much doeth that kinde of speaking signifie , Suffer not thy mouth to cause thy flesh to sinne . And these wordes Before the Angell , are all one with these that went before : namelye , Before GOD : as the Greekes also haue translated it , enopion tou theou , before GOD. And this kynde of speakinge sprang hereof , because GOD vseth the seruice of Angels in the gouerning of men , and so the names of the Lorde and of his Ambassadours are put one for another . Some saye , that by the worde Angell Christe is meant : for that it is vsuall with the Fathers and Prophetes , to call the sonne of GOD an Angel , for that they knew him to be the Lord , promised vnto the church , the messenger of the wonderful decree concer - the deliuerance of mankind , the Lord & keeper of the church , and the almightie sauiour , deliuering the elect from sinne and death . I iudge more simply , Why mention is made of Angels . that therefore mention is made of Angels , to amplifie and encrease the sinne of a rash and foolish vowe , because the Angels are by God ordained keepers not onely of the affaires of men , of societie it selfe , and of kingdoms and Empires : but chiefely of the church it selfe , whose ministers they are saide to be , & sent forth for the seruice of the same : and therfore that they are the beholders of all our actions , as they are said to wonder at the order of the church , so that it shall be a matter altogither past shame , for a man to make an Angell witnesse of his lewdnesse , or of his vaine and shamelesse excuse . For this is the meaning of these wordes : And say not before the Angel , that there is an errour , that is to saye ; make the Angell witnesse of thy shamelesnesse , whilest thou excusest thine errour , and doest colour it with certaine gay cloakes . There followeth a more earnest rebuke or threatning . For why &c. That is to saye : Why wilt thou willingly runne headlong into destruction , by prouoking God against thee , that he should be hard against thee and against all thy doings ? The interrogation or asking of a question is set downe according vnto the vse of the scripture , both for the stirring vp of more earnest affection , and also for adding of more force vnto the sentence . The summe is , that it will come to passe , that God will be angry , with that lying and foolish rashnesse , and punish it seuerely . Ananias and Saphira felte this anger , the which durst to lye vnto God , and vnto the holy Ghost , Ananias and Saphira . and being constrained by no necessitie , did boast and vaunte of lyes . The vow of Iephte but in an vnlike case , Iephte . had also an vnhappie ende , for when as he had made an euill vow , the vowes whiche were against the word of God ought not to stande : the which is a rule both of instructing the conscience , and also of that obedience , the whiche the Lord requireth of vs . Let our consciences therefore be instructed and confirmed , and let vs not make drunk our minds with the dreams of our own deuices , to turn the truth , whether the wisdome or lust of the flesh willeth vs : but let vs vse the bridle the whiche Solomon putteth vpon vs .

7. Because in the multitude . ] He teacheth that godlinesse is to be set as a remedy most present against al the vanities wherewith this life is cumbred withall : of the which he maketh a certain collection to this ende , to shew the way of curing and healing of them : as if he shoulde say , hitherto haue I shewed how great vanities , as it were sights in a dreame , doe vexe and trouble the minde , and the whole life of man : and I haue ben somwhat long in reckoning vp those diseases : and I haue shewed that men perishe especially through their own fault . Againste al these inconueniences , this only is a ready remedy , The feare of God , the which will deliuer vs from all the encombrances of man his vanity : as hee sayeth in playne wordes hereafter , cap. 7. ver. The feare of God . 18. He which feareth God shall come out of all these , and in the end of this discourse , he placeth happinesse in the feare of the Lorde , The ende of the whole word hath bene heard , Feare God , and keepe his commaundementes : because this is all man , that is to say , this is the summe and end of all this Sermon , That God is to be feared , that is to say , to be worshipped with a godlye and pure minde according vnto the appointmente of his law ( the which is a true definition of godlines ) the which is the cheefe and principal end of the whole life of man , A true definition of godlynesse . and the true & sound foundation of man his felicity or happinesse . In these words therfore is the cheef pointe & issue of this sermon . For as before he hath shewed what happines is not , so he now teacheth , What happines is . And in confuting of falshood he vsed much more labour & diligence , then in teaching of the truth : for as much as falshood is of many sorts and diuers , truth is but one , and most simple . These things therfore most breefly spoken , he setteth as a most sure & earnest demonstration against the troublesom surmises of reason , the combats wherof his purpose was to set out with large discours of words . The right way of prouing by demonstration doth no doubt require , that after that the matter hath bin canuased and sifted more at large by graunting of particulars and supposals , and that similitudes and examples haue bin vsed for the making plain of the same , at the length we must come vnto some one thing that is moste simple , and which cannot be improued , & therfore is without al doubt & question : & then they that are skilful masters of demonstration say that the demonstration is well made . The holy ghost far more skilful in Logike , then any of the best Philosophers . The holy Ghost far excelleth the wit and diligence of all philosophers , euen the most skilful in demonstration , most wisely applying the rules of Logik & reasoning well ( wherof he is the true author , as of euery gift of wit also ) vnto the teaching and setting forth of the truth . Therefore he opposeth or setteth these certain and short sayings as vndoubted arguments agaynst the deceitfull reasons , and fallations of corrupte reason : and therefore we ought to embrace them as the most certain decrees of God , and not to bee so much careful about the proof as about the practise of them . Therfore after Solomon hath breefly set them down , he by & by commeth vnto the vse and practise of them , for the doctrine of godlines doth not so much consist in knowledge , as in practise , and in deede the knowledge must bee applied vnto practise . For what doth it profite to haue known the doctrine of saluation , vnles a man expresse it in his lyfe ? Therefore by naming of the Feare of God , he vnderstandeth true religion and godlinesse , A note between true & false religion . the whiche is marked out and known from the counterfeit and false knowledge of God , False religion . for that the one doeth indeede kindle a certaine knowledge of God in the mind , and causeth some good wordes concerning God to be rife in the mouth , yet doeth it not change the heart with earnest feeling of godlinesse : True religion . but the other doeth in suche sorte lighten our minde , that it doth renew the hart with true newnesse of life . For God is knowne that he may be feared , that is to say , that being known of vs by his word , he should be acknowledged and worshipped with all reuerence as a father : whom namely we should loue and reuerence , as one that hath well deserued of vs through his honourable and bounteous liberalitie : that we should acknowledge him to be iust , and to be true as well in his threatninges as in his promises : to conclude , that we should so acknowledge and worship him , as he will bee acknowledged in his worde , that we maye rest our selues both in his mercye and goodnesse , and also bridle the wantonnesse of our fleshe with the earnest thinking vpon his iustice , that we may remember with whom we haue to do . This same feare is not a trembling before God as a iudge and an enimie , whome we should be afrayde of , as of one being hatefull and bitter vnto vs . This same seruile or slauelike feare is driuen out of our hearts , Slauish fear . by that same loue wherwith we imbrace god as a father , of whom as being namely made friends with vs , wee are perswaded that we are loued , the holy Ghoste being our guide and maister . For God is therefore feared of the faythfull , because that with him there is pardon : as the Prophet sayth . Psal. 130. The foundation therefore of this feare , is the Forgiuenesse of sinnes , the whiche also is tied wyth an vnseparable bande vnto Regeneration or newe birth . This is a description of the same true godlinesse , in the which he teacheth that the faithfull haue assured contentednes : and that therefore there is in it ayd ynough to liue well and blessedly , and that through it fit remedyes are ministred for the ouercomming of the miseries of this life , and finally he sheweth that in it is conteyned a rule to liue holily and honestly .

The doctrine .

1. Like as in the vanitie of this life there can not chuse but be great trouble , Happinesse cannot bee found in this life . and also vnhappinesse : so happines is to be sought out of this life , as it hath bene at large declared before .

2. In the feare of the Lord , that is to saye , in true godlinesse is true and sound contentednesse , In the feare of the Lorde is true contentednesse . and consequently felicitie or happines : neyther can it be found else where : but because hipocrits do counterfeite godlines , we must employ all our diligence to learne to make a difference and to know true and right godlines , from the visard and shew of godlinesse .

3. These are the tokens of counterfeit godlynes , Tokens of counterfeit godlinesse . Will worship beside or without the worde of God , as are the inuentions and forgeries of all superstitions , the which notwithstanding put on a false title and shew of true religion : New doctrine and b●ldnesse in teaching of straunge doctrines : hastinesse and rashnes in professing and receiuing of religion . Inconstancye and lightnes both in rashly receiuing , and disorderly giuing ouer of Religion .

Vertues to be matched against the blots of false religion . 4. Agaynst these vlcers of true religion , wée must set vertues , as namelye the knowledge of the playne and cortaine truth , out of the word of God , sober and modest silence in thinges that we know not : a sober and modest , & wise vtterance of the things that we doe know out of the word of God : a learned conscience in those things which appertain vnto our saluation : constancie and grauitie , in fyrmely holding the religion whiche we haue receiued .

5. As inuocation or prayer is a principal point of religion ( for as much as this priuilege is graunted vnto vs that wee maye appeare before God , Inuocation or prayer . and talke with him ) so we haue carefullye to labour that in the calling vpon God , we may both auoyde the former blemishes , and also followe these vertues .

The third and last part of this Sermon : of the vse of this Doctrine concerning godlinesse , in the which hee placed felicitie or happinesse . He maketh two partes of this vse : The first is of the remedies agaynste the outrages and disorders that fall out in the affaires and matters belonging vnto men . The other of the waye how to leade our life well and honestly .

A remedie against the tentation , the which is wont to arise of the consideration of disorderousnesse of thinges . Of this remedy he will intreat more at large hereafter , in the ninth chapter .

8. If in a countrie thou seest the suttle oppression of the poore , and the defrauding of iudgement and iustice , maruail not at the wil of God : because he on high , which is ouer him that is on high , marketh , and they that are on high are ouer them .

9. Moreouer the profit of the tilling of the earth is in al thinges , the King seeketh the furtherance of Husbandrie .

The Exposition .

Hauing set down godlines as a most certain way vnto happinesse , nowe hee teacheth at large the vse thereof , the whiche in my preface at the beginning I sayd was the cheefe point of this whole discourse . And hee maketh the vse hereof two fold . A twofold vse of godlinesse . The first namelye , that oute of this true knowledge of God we shoulde fetche sure and fit remedies against the cumbersome and troublesom tentations the which are wont to arise in our mindes of the beholding of the affayres of men . This trouble and pensiuenesse of minde doth hinder our happines , the which we cannot bee assured of among so sundrie waues of doubting . The seconde vse of godlinesse he teacheth to consist in the waye to leade our life honestly : of the which hee giueth certayne rules both generall and speciall . And hee doth in suche sorte intreate of them both that he doth both mingle the doctrine of the remedies with his discourse properlye concerning manners , and contrarily : namely so farre and in such sort as the fitnesse of the processe doth require . And this garnishing and as it were polishing of the matter was altogether needefull . For the feare of the Lorde mighte haue bene shewed in one word , as it were the mark wherat we should aime and leuell : but because the doctrine of godlinesse , is not a vaine and idle contemplation or knowledge of the mind , but is altogether actiue , and consisteth in doing effectually instructing euerye pointe of our life , therefore the vse of it was to bee shewed moste diligently and throughly : furthermore , whenas our mind is very greatly troubled with the feeling of those outward things , & that not without great daunger : it was altogether requisite , to make hereof a more long discourse , that in so great confusion or disorder our mindes might haue whereon assuredly to rest and stay . The Wiseman therefore doth here begin a new matter . Hee hath described and sette out the vanitie of mens affayres , from the whiche he hath taught by most strong argumentes , that happinesse is moste farre . He hath shewed the disease , he was to teach the remedyes . Therefore now he excellentlye teacheth , howe oure minde may rid and vnwrap it selfe out of these temptations : and consequently be at sounde rest . He beginneth with a most sore and greeuous tentation

8. If thou seest , ] A great tentation . Of this tentation he had spoken in the thirde chap. ver. 16. &c. Namelye howe it commeth to passe that in the place of iudgement and iustice , vngodlinesse beareth rule , that is to saye , how law and righte is often broken by the Magistrate , the mayntayner of lawe and righte , vnder the coloure of law , how the guiltlesse are sore punished by them , vnder whose protection and defence they oughte to bee safe from the iniuryes of lewde persons . This temptation also greatly troubled Iob , Dauid , Ieremy . This hee first toucheth , If thou seest a poore man , whiche oughte to bee holpen with the help and ayde of the Magistrate , through the power of the more mightye , or vnder the pretence and colour of lawe , ( this he calleth Gezel mischphat , that is , the taking away or breaking of lawe ) to bee oppressed in a countrye , and that by suche as beare the cheefe rule : Maruayle not at the will of God namelye , ( for the Article sette before it , sheweth that by an excellencye a certayne singular and especiall will is signifyed ) that is , whether it seeme so good vnto GOD , whether God regard these thinges , whether these thinges fall out by the prouidence and power of GOD. For it is an exception of man his reason : Doest thou thinke that God careth for the things of men , doth God see these outrages and confusions .

An answere vnto a doubt of man his reason . The reason therefore of man , doubteth of the prouidence of God because of these hurly-burlies and troubles . Against this doubt Solomon setteth downe an aunswere : Questionlesse ( for I take this particle Ki , to be put more fully to expresse the sence ) hee that is on high , wardeth or watcheth ouer him that is on high , Marketh , beholdeth after the manner of a Watcheman , the thinges whiche are here done by men , in his due tyme , or hereafter meaning to punishe euerye thing , and , They that are on high are ouer them , that is to say , ouer the poore , and their subiectes , men of lower condition and degree : as if hee should saye : In deede Princes and mightye men , the whiche vsurpe a certaine infynite power and rule ouer men that are their inferiours , are no doubte higher than their subiectes : but God is higher than they . To what ende ? That hee shoulde haue an ydle power and authoritye ? Not so : for hee is the Iudge of the Worlde : but that hee shoulde execute moste sharpe punishmente vppon those whiche doe abuse his authoritye , whome he marketh and noteth for this purpose . For his marking is not vayne or ydle . The Poet also hath noted this selfe same as it were course of manifold authoritye , Kinges that are to bee trembled at , haue a power ouer their owne Flockes , and Iupiter , that is to say GOD , hath power and rule ouer the Kings themselues .

The summe is , that these outrages are not hidde from GOD , who as hee is the maker of all thinges , so is hee lykewyse the Gouernoure and Ruler of all thinges , as who by his prouidence , doeth both gouerne all the partes of the Worlde , and especiallye watcheth ouer the affayres of men , and hath regard both of the godly and of the vngodly : and therefore that Tyrauntes , and Wronge-doers shall not goe awaye scotte free , wyth that wherein they offende agaynste the poorer sorte , when as they are to giue an accounte of their whole lyfe vnto GOD the cheefe Lorde and King . Hee therefore forbiddeth vs to Maruayle , namely in this respect , that we shoulde not stande as it were at a bay , in this carefull and cumbersome cogitation , or doubte of the prouydence of GOD , the whiche doth so muche the more royallye and fully shine forth , for that it doeth wysely order and dispose things so intangled and troublesome , and constantly referre them vnto a verye good end . Furthermore this circumstaunce is to be weighed & consydered , That they that are on high , That is to saye : Kings and all Magistrates are ouer them : that is to saye , are in authorytye aboue the rest . For it seemeth to be against nature , that when as al men are of one nature , and sprung of one originall , and alike subiect vnto death , how it shoulde come to passe that they should be seperated and seuered with so greate a difference within themselues , and should one so greatlye excell an other . The wonderful prouidence of God . In this so greate inequalitie of men there seemeth to bee greate disorder and confusion : in the which notwithstanding the wonderfull prouidence of GOD shineth forth , out of so sundrye kindes and degrees of men , gathering a wonderfull , harmonie and agreemente . The fellowship of mankinde coulde not stande : one coulde not endure and beare an other , and therefore there shoulde raunge outrages of all lewdnesse , vnles that men were held in as it were with the bridle of some greater autoritie and power . So there must needs be differences of such as rule and also of such as obey . For that state , where there is no gouernour is the most certaine destruction and ouerthrow of mankind . God therefore preserueth the societie and fellowship of men by distinguishing and making difference of degrees in superiours , and by laying necessitye on both partes , in the which fellowship things are so ordayned , that neyther can the superyours be without the inferiours , nor the inferyours without the superioures by any meanes . The which profit in the manifold good order of the society and fellowship of men , he noteth in these wordes .

9. And the profit of the earth , ] I will speake afterwards of the sundrye Expositions of this place : I will firste recite the simple and true meaning , as it seemeth vnto me . By this word Earth , I vnderstande the men themselues : Earth . as in those kindes of speeches . To goe the way of the whole Earth that is to say , to dye , as it is ordeyned for all men indifferently , and without exception : and , All the Lande came foorth to receiue Dauid , that is to say , all the inhabitantes of the Land of Iuda , and Heare O Earth , that is , all the dwellers on the Earth , &c. the whiche is a fyguratiue kinde of speaking : as also by this worde Them , he vnderstoode men that were inferioures and of lowe degree . And he sayeth , In all thinges , to signifye the common fellowship of all men , which is manifolde by distincte distances as it were and seperations of degrees : so that the meaning is , In this difference of degrees , that the superiours should rule the inferioures , there ariseth manifest profite vnto all mankinde : because that in this many foldnesse and diuersitie , there is a great harmonye and agreemente : and that the inferiors , are in such sorte subiecte vnto the superioures , The superiors after a sort subiect vnto their inferiors . that againe after their certayne manner , the superiours are subiecte vnto their inferioures , and so there is a mutuall subiection of all men one towardes an other , as there is in the body , of al the members , albeit they haue seuerall and peculiar powers and peculiar offices . This mutuall subiection and neede that all men stand in one of an other , he sheweth by a fine kinde of speaking : The King serueth the Field . For it is an amplyfying and encreasing of the matter in a comparison of things so vnlike .

Fielde . In the word Field , by a fyguratiue kynde of speech , he vnderstandeth Tillers of the ground and husbandmen , whiche followe Husbandry , yea & al inferiour persons whom they call handicraftes men , in whome all rule is in the worke of their handes : agaynst whom he setteth the King , then whome nothing is more high , or of more maiestie among men . The summe is , that all men are tyed and knitte together with so necessarye a bande , that euerye one euen of the superiours doth stand in need of the seruice and helpe of the inferiours . For what ? If Kinges and other mighty men should til the earth , feed cattel , make garments , & doe other such like workes ? In this respect therfore the king serueth the Field , that is to saye , standeth in need of the help and seruice of husbandmen & base persons , so that he can by no means be without them , for thus no doubt is the fellowship of men maintayned , that same mutuall neede wherein one standeth of an other dryuing them vnto concord and agreemente , in as much as one altogether wanteth the help of an other . It is therefore a double aunswere vnto the question propounded , namely how it commeth to passe , A double answere . that the magistrate abuseth his authoritie and power against the poorer sort ? The first , that they shall giue an account of their life vnto GOD the cheefe Lord and Iudge , for that God doeth marke them to punishe them , according vnto their deseruing . The seconde , that the prouidence of GOD shineth foorth in this confusion , who euen by bad Magistrates doth preserue the societie of mankinde . Good Magistrates are indeede to bee wished for ( as he will saye hereafter ) but it is better to indure and beare a Tyraunt , Better to haue a tyrant , then no gouernour at all . then to haue no publique power at all , whereby men may be kepte in their duetye , for Anarchi , or that state where there is no ruler , in steade of one Tyraunt , maketh and armeth manye , that is to say , ouerthroweth and destroyeth mankynde . What is then to bee done when as wee are afflicted or troubled by wicked Magistrates , We must not maruaile : that is to saye , wee must not denye the prouidence of God with angry and grudging mindes , but we muste doe our duetye , and holde this surely , that the Magistrate shall be most seuerelye punished for the forsaking and breaking of his office . In the meane season , that God a wonderfull Worke-mayster , in his good tyme will bring foorth lighte out of this darkenesse , that is to say , will preserue the fellowship of men , and in it , the churche , euen by vngodlye Magistrates . This seemeth vnto me to bee the most simple and playne meaning of this place . Other Expositions of this place . He alludeth vnto the fable of the poets , who doe feine that Astraea the goddesse of Iustice did first forsake the cities , and last of all the fieldes , signifiing there by that neyther citie , nor countrie was void of disorder , and vn iust dealing , leauing no place at all for iustice to rest in . Others doe thinke that it is a commendation of the Husband man his lyfe , the whiche hee matcheth agaynst other trades of liuing , in the whiche there is greate vanitye : but that the tilling of the earth is most profitable , wherevnto euen the King himself is compelled to serue . Which thinges truely I for my part , doe not see how they can agree with the things going nexte before , on the which these doe depend : nor how they can stand with the doctrine of this sermon , the which condemneth of vanitie all trades of liuing , that is to say , whatsoeuer is done vnder the Sunne . And howe quiet the countrie lyfe is , the poore Husbandmen doe know , whom Astraea or Iustice doeth last of all visit , leauing first the cities : yet in the ende she flewe vp into heauen out of the fieldes .

The countries or husbandman his life hath his commodities , & so also haue other trades of liuing : But Solomon his purpose was rather to reckon vp their discommodities , then their commodities . Others thinke that in this place is contained a description of a good king , and that he is discerned and marked out from a tyrant . Namely , that a tyrant doeth scatter and wast . But contrariwise that a good Prince doth maintaine and cherish the societie and fellowship of men : & consequently the tilling of the ground , and all good artes , but what maketh these things vnto the question in hand ? and howe will these middle wordes : And the profit of the earth is in all things , hang togither ? But let euery man haue his owne iudgement free .

The doctrine .

Of the prouidence of God in things confused or out of order , and entangled : See before Cap. 4. ver. 16.

1 God watcheth ouer the affaires of men , God hath a care of mens affaires . & bringeth things confused and out of order vnto a verie good ende .

2 God will punish with most sharp punishment the Magistrate that either doeth not his dutie , or intreateth his subiectes wrongfully . Bad Magistrates shall be punished .

3 Albeit a tyrant be a most cruell beast , yet tyrannie is lesse hurtfull then Anarchi , or such a state , where is no gouernour . The Magistrat is after a sort subiect

4 The Magistrate hath no doubt lawfull authoritie ouer his subiectes : yet notwithstanding in the good order of the fellowship of men , he is after a sort subiect vnto his subiects . For he oweth vnto them a dutie in doing them right indifferently according vnto lawe . So there is a mutuall subiection of all degrees one towardes another , as of the parents towardes their children , of the master towardes his seruants , &c. as Paul saith , being subiect one vnto another , &c.

5 Against this pensiuenesse therefore , the which ariseth of the beholding of things intangled and out of order we must set a conuenient & fit remedie , namely the earnest thinking vpon the prouidence of God , the which blinde godlesnesse doth not see .

A remedie against the vainitie of riches .

10 He that loueth siluer , shal not be satisfied with siluer : and he that loueth to haue a multitude , shal be without fruit , this also is vanitie .

11 When goods are increased , they are increased which eat them : what good then commeth vnto the owner thereof , but the beholding of his eyes ?

12 The sleepe of him that laboureth is sweete , whether he eat much or little : but the fulnesse of the rich man wil not suffer him to sleepe .

13 There is an euil sicknesse the which I haue seene vnder the Sunne : riches reserued vnto the euill of the owners thereof .

14 And these riches do perish in the euil occupying : and he hath begotten a sonne , and there is nothing in his hand .

15 Like as he came forth of his mothers wombe , so he returneth naked thither againe : that he may go as he came , neither doth he carrie away any thing of his labour , the which he hath made to come into his hand .

16 This also is an euil sicknes like as he came so shal he go away againe : and what profit shall he haue that he hath trauailed for the wind .

17 Euen al the dayes of his life he shal eat in darknes , & he shal haue much anger & sicknesse , and indignation .

18 Behold then what I haue seene good : that it is comely to eat & drink & to see good of all his labour , wherwith he laboureth vnder the Sunne , in the number of the dayes of his life , the which God hath giuen vnto him : because this is his portion .

19 Also that God hath giuen vnto euery man riches & wealth , & hath giuen him power to eat of them and to take his part , and to reioyse of his labour . This is the gift of God .

20 For he doth not much remember the dayes of his life , because that God heareth him in the ioy of his heart .

The sixth Chapter .

1 There is an euil the which I haue seen vnder the Sunne and it is vsuall vnto man .

2 A man vnto whome God hath giuen riches , and wealth , and glorie , and his soule lacketh nothing of al things that it desireth : but God giueth him not power to eate of them , but a man that is a stranger shall eate them : this is vanitie , and an euil sicknesse .

3 If a man be get an hundreth children , and liue manie yeares , and the dayes of his yeares bee encreased , and his soule be not satisfied with good it selfe , and he haue no buriall , I saide , an vntimely frute is better than hee .

4 For he commeth into vanitie , and shall goe into darkenesse , and his name shall be couered in darknes .

5 Also for that he hath not seene the Sunne , nor knowen any thing : this hath rest more then the other .

6 And if he liue a thousand yeares twise tolde , & see no good do not all men go vnto one place ?

7 All the labour of man is for his mouth , and yet his soule is not filled .

The exposition .

Remedies against couetousnes . 10 He that loueth siluer , shall not be satisfied ] Hee setteth downe fit remedies against couetousnes , and that at large , as hee ought to doe the which couetousnes is wont to engender an endlesse carefulnesse in the minde , for the desire of hauing hath tainted the mindes of all men , and taken deepe roote in them . In this same rage of madde desire the minde cannot choose but be miserably vexed . Many reasons therefore were to be brought togither , wherewith our minds might be strengthened against so strong a poyson , and espying & finding out the hurtfulnesse thereof , that wee should most earnestly detest and abhorre it . The first reason . The first reason , by shewing the verie great inconuenience that commeth by it : He which loueth , &c. For the desire of hauing cannot bee filled , and the loue of money increaseth , as much as the money it selfe increaseth . For this doubtlesse is the propertie of sinne , that the more a man maketh of it , the more fiersly it fareth and rageth . The bookes also of Heathen writers are full of such refutations against this mad outrage of couetousnesse . The propertie of sinne . He setteth forth the same thing in other wordes : He that loueth a multitude , to wit , of money ( for the Hebrewe worde signifieth riches , as the Latin worde Copiae is taken for wealth or riches ) is without frute , they haue no profite at all of riches , for couetous men doe not vse the present riches which they haue , but are tormented with the desire of wealth to come . Therfore they take great toyle , but vnto no profit of theirs : for they stande alwayes in neede , being poore in the middest of great wealth , and haue no more that which they haue , then that which they haue not . For they defraud themselues of the vse of their owne goods : the which vse notwithstandinge is the true and sure profite of riches . I let passe other expositions of the Rabines : He concludeth this to be vanitie . For what is more vaine , then for a man to take great toyle to vexe himselfe ? The second reason .

2 When as goods are increased . ] The seconde reason : That the mindes of riche men are many times bereaued of the frute euen of those things the which they so greatly loue . And hee vseth a comparison of a bare or poore life . What hath the rich man regard vnto ? To hoard vp great heapes of riches ? What more ? to liue . Also he doeth not thinke the life of poore men to bee a life : and that it is lawfull for him to liue at case , and to sleepe a deepe sleepe , whilest poore men get their liuing with great labour But how well those desires often times fall out vnto couetous men , Solomon teacheth : to wit , that whilest riches doe increase , manye seruaunts also are to be maintained , manie wil resort vnto their houses , and by this meanes great reuenues are spent with endlesse charges : as in the courtes of Princes , who enioyeth the goods of Princes ? The Courtier . The Prince hath but cloth and meat thereout : Flatterers , Sodomites , proude persons deuour the greatest parte of their reuenues . The kingdomes also are entangled with great burdens of debt , neither can great tributes , and customes suffice for the maintainance of their ryot and excesse . On the contrariside , The poore man . the poore man according vnto the measure of his riches leadeth a thriftie and an orderly life : so that some times hee hath more left at the yeares ende , then hee which hath large possessions . Hee sometimes shall both be combred with greater businesse , and shal tie his heires fast by the feete for debt . wicked riches ( sayth one ) do increase , Horace calleth it short wealth , because that couetous men alwayes lack● some thing , albeit they haue neuer so much . yet short wealth hath always I cannot tel what wanting vnto it These things in deede do not always fall out , yet because they sometimes fal out , they do flatly descrie the vanitie of riches . In this vanitie of riches therfore , What good is there ( sayeth he ) vnto their owner , that is to say : What commoditie & profit ? sauing the beholding of the eyes , that is to say : sauing that he only looketh vpon his goods , & feedeth his eyes with the beholding of them , but receiueth no profit , the which he may constantly enioy . For if the couetous man only vse his riches , hee him selfe taketh his portion , the rest that is left , the rabble of maunch presents wil consume and spoyle . If hee dare not vse his owne goods , then shall hee haue lesse , hee shall onely delite his eyes with a vaine sight , reioysing as it were at painted tables . But this is a very smal frute of riches . After this manner the most poore may be rich , when as riches ar shewed him on this condition : Looke vpon these treasures , & when thou hast beheld them be packing . Seruants that keepe the dore ( as he saith ) haue as good right vnto riches as this vain owner & master but in name . After this condition & good vpright dealing do the Masse priests sel their marchandise , and doe shewe their bread-god vnto the people , and doe make the people pay well for the sight of him . Vaine is the possession of riches , with the price wherof the rich man his soul is not redeemed from death . Nay of the which he can reap nothing besides a vaine sight , and burthen . Contrariwise , the poore man hath far greater vse of his goods : for ,

The commodities of a poore labouring life . 12 Sweete is the sleepe ] That is to saye , he that in small wealth getteth his liuing by his labour whether he eate litle or much , leadeth a healthfull life , yea , and moreouer sleepeth sweetely . For sweete sleepe , ( as the Poet sayeth ) doeth not disdaine the poore cottages of countrey men . Health is preserued by voidnesse of cares , honest businesse , sobrietie , and labour . Contrariewise , the moderate vse of sleepe ( then the which there is none more better , or present remedie for the cherishing of the minde ) is lost in rich men , either through too much care , or too much plentie and licentiousnesse . These are the pledges of Kings and mightie men by riches : they are constrained to seeke health by the vse of diuerse medicins , the which in poore men , a spare dyet preserueth . Thus also men finde not that , which they seeke in riches . Riches are often times wastfully spent , often times also they make the life to bee in deede no life , they are hurtfull vnto health , they hinder the necessarie functions and offices of the bodie . But these things , as I haue saide , do not alwaies fall out , but many times : yet are they no obscure tokens of vanitie . There is also another staine of riches .

Another discommoditie of riches . 13 There is an euil . ] This , sayeth he , is another discommoditie of riches , that being gathered togither and kept with great labour , they turne vnto the hurt of the owners . But it is altogither vaine and vnprofitable to bestowe great trauaile vpon that thing ▪ the which will turne vnto thine hurt . The which to be moste truely spoken of riches , daily examples do declare . For , how many do procure vnto themselues enuie for their riches sake , & besides infinite discommodities , at the length haue their throates cut ? Furthermore , riches being gotten with great labours and cares , and left vnto our children , turne often vnto their destruction also , & make a way vnto infamous & shamefull pouertie . The which circumstance hee noteth in the next verse .

14 And the riches are lost . ] That is to say : In getting of riches there is great & carefull labour , so that ther remaineth no profit vnto the getter besides troubles & encumbrances : when they are gotten , they turne not vnto the profit of the heire neither : accordingly as wee many times see , many borne of most wealthie houses to come vnto great pouertie . He setteth down another circumstance also , for to proue the vanitie of riches , such as may plainly be perceiued .

15. & 16. Like as ] We come into this world naked , & shal go out of it naked : & shal carry away with vs nothing but a winding sheet . Who seeth not this ? and yet al runne on in the same madnes & folly . Therfore the Prophet Psal. 49. stirreth vp al men of al degrees vnto the consideration of a thing knowen & certaine vnto all men , nay the which , will they , nill they , commeth into the view & sight of al men . And this demonstration by sight the Apostle layeth before blind men , to beat back the madnesse of couetousnes : We brought nothing into the world , neither forsooth can we carry any thing out of the world . All things therefore must bee left behinde vs , the which also the prophane writer doth acknowledge after his manner . Wee must leaue the earth , our house & louing wife , &c. And thou must in such sort go away as thou camest , & thou must not think that thou a rich man shalt haue anye more then I a poore man , as we come naked into the worlde , The beginning and end maketh all men alike . so do we go naked out . The beginning & ende maketh al men equal , that they should remember that they are mortal . What profit then shal ther be that he laboureth for the wind , that is to say in vaine ? Which kind of speaking Paul hath imitated or folowed , As not beating the ayer : whereunto agreeth this saying in the same place , As not vncertaine . And yet ( alas ) in those riches which in the ende thou leauest behind thee , how much toyle , tediousnesse , wayward and repyning indignation , is there ?

17 Euen al the dayes ) They are gotten with great vexation both of mind & bodie , & yet in the end are left behind . Therefore All the dayes of his life he shal eat in darknes , he shal lead an vnpleasant & miserable life , he shal liue miserlike , & in great carking & caring , so that euen the verie meat , the which should bee a pleasure in the refreshing & recreating of the bodie , is vnplesant vnto him : he shal shun the light & sight of men , and shal dwel in darknes , & shall abandon the companie of men , that hee maye spare some thing . And much anger , Hee is angrie , he chafeth . And sicknesse , griefe of mind by reason of sundrie cares , is vnto him , tediousnes & mad waywardnes shal miserably vex his mind day & night , he shal wax faint with sundrie cares : neither shal he haue any meane , but be al in his extremes , And rage , for couetousnes is a most vnruly affection of the mind . There is therefore rage & madnes in getting of riches : great feare & trembling in keping of them : yet neuertheles must they be left behind vs : neither wil they serue the richman to appease death , that when he commeth , he wil take some thing , & goe his way , as one sayth , who is he then wel in his wits which wil torment him selfe with the care and toile of vaine things , & such as do not profit at all ? Against this great vanitie of riches hee setteth a true and sound remedie .

18 Behold therefore ] Do you aske then what is the way to tame this desire , A remedie against couetousnes . that maketh our life miserable . Behold hauing tryed all things , I haue seen this one thing good , that is to say , in this mortall life I haue founde this to excell other things , that it is comly to eat & drink , that is to say This only is the frute of riches , to vse them ioyfully & with a quiet mind ( for he meneth not an Epicure like libertie , as we haue shewed at large before ) that is to say , To see good of all his labour , wherewith he laboureth vnder the Sunne , that wee may freely & frankly vse the goods which wee haue gotten with honest labour . In the number of the dayes of his life , so long as we shal be aliue in this life , The which God hath giuen him , the vse of which life God hath in such sort giuen vnto vs , that he wil not haue vs to enuie & grudge our selues that maner & course of liuing , the which of his liberalitie he hath graunted vnto vs , & to misse turne it vnto mad & foolish niggardlines . For it is a point of care altogither voide of reason & folish , to be desirous to be more sparing , then God him selfe will haue vs : to take from our selues the vse of those thinges , the which God doth bountifully giue vnto vs . Because this is his portion . This is the true and sure frute of riches : and not that wee should either take from our selues the vse of thinges present through vaine cares & with foolish cares determine of the time to come , stretche out long hopes against hereafter , that then forsooth we may enioy great heaps of riches . But rather let vs with quiet mindes remember to order that which we haue presently .

19. & 20. Also ] That is to say , the lawfull & ioyful vse of creatures with thanks giuing , is a singular gift of God , the which he wil haue vs to enioy , A notorious wickednes . or else he would not giue it . It is therfore a notorious wickednes to contemne the liberalitie of God . He then which through those pensiue & vnreasonable cares doeth defraud & bereaue him selfe of the vse of the benefites of God , Doth not remember the dayes of his life , that is to saye , doeth not remember that the vse of life is giuen him of God , that hee should liue a ioyfull & quiet life : and therefore he wickedly abuseth the liberalitie of God : Because God ansereth in gladnes , or heareth , that is to saye , God powreth ioyfulnes into his hart , giueth matter of gladnes , in that of his singuler liberalitie he granteth vnto him opportunitie & fit occasion to lead his life wel & merrilie . For this is the meaning of these wordes . So Paul speaketh generally of the benefits , the which God giueth vnto mankind : yet God hath not left himself without witnesse , doing good giuing vs shewers from heauen , and frutefull seasons , filling our hearts with meate & gladnes . And he the same hath shewed , that the proper and peculiar vse of those things belongeth vnto the faithfull , as we haue declared in another place . God forsooth hauing deserued wel of all mankinde , God is liberall especially vnto those that are his . is especially liberall vnto those that are his : whome he hath made heires of all things in the worlde , & consequently of the world , that is to say , he will haue the vse of things created to return wholly vnto them : accordingly as the law flatly commaunded , that they should not come vnto God but ioyfully & merily . They therefore deuoure the benefits of God , & wickedly abuse them , who being letted with their desires & lusts , cannot find the pleasant tast of them This remedie therefore doeth godlines teach vnto the faithfull , the which is therfore in this fourth place repeated by Solomon . The which saying , willeth vs to vse things according vnto the ordinance of God , as meat , drink , marriage , & other things which belong vnto this life , & to followe our calling with a good conscience & fayth . As for the issues and falling out of things , which are not in our power , to commend them vnto God , as the rule commandeth . Commend thy life vnto God , and he will do it . He doth not therefore teach vs to cast aw●y riches , to laye aside Magistracie , to put away our wife , to forsake our familie : but according vnto the compas of our calling to do that which appertaineth vnto our duetie : soundly to enioy the benefits of God , when wee haue them : patiently , to beare the want of them , when we haue them not , & not to murmure against God : but to beg and looke for al these things at his hand by faith , so far foorth as he shal know them to be expedient for his glorie , & for our saluation . Therefore neither labour , nor the care of labour is condemned , but immoderate care touching the issue or ende , What it is that is h●re forbidden . the which through either foolish persuasion by industrie & diligence , or by fortune , doeth assuredly promise it selfe an happie ende , or else when as it is vexed with distrust , and a care besides our calling , namely mad busie medlinge hauing to do with things not necessarie , & not belonging vnto our calling , and therupon disquieting the mind . Let vs haue a care vnto our affaires both publike and at home , let vs get goods for our children with diligence and labour : but let vs not bee grieued in minde , neither let vs attribute vnto our selues the issues and falling out of our affaires , neither let vs settle our mindes vppon the loue and desire of fleeting and vading thinges : let vs vse thinges present with thanks giuing , and leaue thinges to come vnto the prouidence of God , who is more carefull for vs , then wee our selues are , & will neuer forsake vs in our calling . This is a true most present remedie against the deadly poyson of couetousnes .

The sixth Chapter .

He setteth downe furthermore another discommoditie of vnhappy riches , & the same verie notable , if any other may be founde in this mortall life , the which the preface doth shewe .

1 There is an euil ] A verie great in deede & most miserable calamitie , with the snares wherof notwithstanding men many times are entrapped . Hee describeth therefore a rich man , the which wanteth nothing vnto a plesant & quiet life , and yet doeth miserably vexe him selfe , of which men the world is full . Therfore he saith : It is vsuall or common vnto man .

The couetous man hath no vse of his riches . 2 A man vnto whome God hath giuen ] He declareth this discommoditie ( of the which hee hath intreated many times alreadie ) that the couetous person hath no vse of his riches , yea , and that it is all one with him , as if he were altogither without them , in as much as they are giuen of God to be vsed . And he amplifieth & increaseth this vnprofitable vse of riches by a double circumstance , for that neither the couetous man him selfe whilest he liueth ( for hee is altogither giuen to snudging and sparing ) doth vse them , nor when he is dead his heires , that is to say , either his children , or such as lawfully doe succeede him : but strangers manye times . The hope of children , in the which parents after a sort do seeme to be borne againe , doth thrust so sharp a spurre into the minds of men to get goods , that they seeke wayes and meanes for their children to liue honestly . But God verie often disappointeth this hope , that we should knowe that children are his gift , Children the g●ft of God . and especially good children : and therefore make accounts , so farre to haue care of our children , that we place all our hope both of our selues & also of them in the immortall and almightie God , as who according vnto the tenour of his promise , is a father as of the fathers , so also of their children . It is therefore a mad thing to haue a mad care for thy children , the which thou knowest not whether they shal liue or no. So the Poet sayeth verie well : The sparing & too pinching person for the care of his heire , is like vnto a mad man . He adioyneth an amplification of this vanitie .

3. 4. & 5. If he beget , &c. ] Be it , sayth he that the couetous man hath issue ( for hee putteth an Hundreth , a certayne number for an vncertayne ) let him liue neuer so many yeares , yet if he neuer vse his riches , what is it else then if he had neuer bene ? He ioyneth life with buriall , elegantly to signifie all the pointes and seasons of time , so that nothing at all is excepted , in a kinde of speaking commonly vsed , as when we say : He was nothing worth , neither in his life nor in his death , to signifie that such a man is nothing worth at all . For so I take this kind of speeche , And he haue no buriall . A similitude . Hee garnisheth and setteth oute the condition of a couetous person , by the similitude of an vntimely birth , that the estate of the couetouse man maye bee seene to be farre worse then it . Hee sayth that the vntimely byrth commeth in vayne , and that it goeth into darkenes , and that his name is couered in darkenesse ( for these words are to be vnderstood of vntimely birth , and not of the couetous man ) that is to say , that it dyeth , before it seeth the light , as he sayth in the next verse , that it neither hath seene the sunne , nor known any thing , that is , that it had no feeling and in this respect that the vntimely birth hath more rest , which was voyde of the miseries of this life , with the snares wherof the miserly couetous person is entangled .

6. And if he liue , &c. ] Although he continue out neuer so long a time in liuing , yet must he in the end yeeld vnto the necessitie of death death at the length wil catch him , albeit he striue neuer so much against it , and be neuer so sore afrayde of it . And death , the whiche vnto the faithful is the beginning of a better and a more happy lyfe , vnto those couetous misers , and profane Edoms , the which preferre a messe of broath before euerlasting life , shal be an entrye into most vnhappinesse , and , not as they suppose , the last end of misery : because that they place the end of their desires in this mortal life Therefore they liue most miserably , the whiche whilest they are aliue inioy not their goods , The miserye of such as vse not their goods . in as much as they are giuen by god vnto men for this . Therefore he sayth .

7. Al the labor , &c. ) As if he should say , therfore euery man doth labour and take pain , that he may haue means and abilitie to lead his life commodiously : and yet the couetous person is so madde and foolishe , that he is neuer satisfyed or filled . And to what end I praye you serueth his aboundance : for there is no vse of that which is ouer and aboue . Therefore the truth sayde : Beware and take heede of couetousnesse for whenas goods do abound vnto any man , his life doth not consist by his goodes , and in an other place : Let your maners be far from couetousnesse , be ye contented with things present . And that acording vnto the measure the which nature prescribeth , the which doubtlesse is content with a little , hauing wherewith we may be nourished and couered , the rest are vnprofitable burdens , and excrements of madde desire . And who I pray you would take so manye and so greate laboures for a thing vnprofitable ? Therefore I vnderstande these wordes For his mouth , of the thinges which doe appertayne vnto this life , for the maintainaunce of the same , wherewith a man may nourish himselfe . Others expounde these wordes otherwise , Other interpretations . for the maner and measure , the whiche signifycation is in deede vsuall vnto the scripture : so that the meaning shoulde bee , That vnto all men there is appointed a certaine measure , according vnto the compasse whereof he oughte to labour , and for his power continue in laboure according vnto his calling . For there are distinct and seuerall dueties of persons and also of ages .

A child ought to labour one way , a man an otherway , a magistrate an other way , a priuate person an other way . So then he calleth vs back from the care of other mens matters vnto our own duties , and would will vs chearefullye to applye oure selues in oure owne laboure and taske , beeing perswaded of the goodnesse of God , and content with our owne estate , Against busie medling with other mens matters . and finally woulde condemne busie medlynge with other mennes matters , of whiche disease the greatest parte of men are verie sore sicke . Both expositions are agreeable both vnto the words , and also vnto faith . Let the Reader follow whether he best liketh .

The doctrine .

Profit by the knowledge of the discommodities of couetousnes . 1 The discommodities of couetousnes being knowen , do cause vs the more earnestly to detest couetousnes . Therefore they are to bee learned out of the worde of God , and by wel practised experience : neither are wee so to vse the matter , that after the ouerthwart custome of men , wee closely let in into our mindes and manners , couetousnesse vnder the tytle and colour of good husbandrie .

Strong and sure proofes of the vanitie of couetousnes . 2 The vnsatiable desire and burning lust of hauing , the restlesse and raging carefulnesse , bereauing vs of the true vse of the creatures , and withholding our minde and bodie from needeful rest , and vexing them both with endlesse discommodities : riches hoarded vp vnto the hurt of the owner which are gotten with great and pensiue labour , and when they are gotten are kept with infinit cares and paines , and yet do forsake their master in his greatest and most extreme necessitie : to be short , no vse of them , neither vnto our selues aliue , nor dead , when as they are most often left vnto a straunger , are they not strong , and in deede tryed proofes of that vanitie , which is in couetousnes ?

Remedies against these discommodities . 3 Against these discommodities godlines yeldeth present and fit remedies : namely , that we should vse & enioy with a quiet & merie minde things present , acknowledging with thankes giuing , God to be the author of those benefits , and our father , giuing vnto vs this priuilege , to vse this world as the heires of this world , that wee should follow our calling , go about with all diligence and industrie to do those things the which God sheweth vs to be belonging vnto our duety : and that wee commit the issue and falling out of things vnto his prouidence , meddle with nothing beyond our calling , yea , and in our calling also that we abstaine from things not necessarie , that we vse prosperitie ioyfully , take aduersitie patiently , as at the hands of our father : and finally , that we so vse this world , as not vsing it , with thankful mindes receiuing from God the things themselues vnto that ende , wherunto they were by him ordeined , as pledges of that same better life , the which we know to be laide vp for vs in heauen . So we shall vse the worlde , and not abuse it , as the most parte of men is wont to doe . This is a golden saying of Augustine : Augustine . That riches , lest they should be thought to be euil , are giuen also vnto the good : and that they should not be esteemed great , or the chiefest iewels , to be giuen also vnto the bad . And againe that they are taken from the good , that they may be tryed : and from the bad , that they may be greeued .

A Remedye agaynst the vanitye of the knowledge of man .

8. What is there more vnto a wise man then vnto a foole ? What shall it profite a poore man hauing knowledge to walke before them that are aliue ?

9. The sight of the eyes is better then the soule that goeth awaye : this also is vanitie , and vexation of spirite .

The Exposition .

8. What , &c. ) A new reproofe of the vanitie of man his knowledge , the which Solomon had noted before . The particle Ki is to fill vp the sence for , surely , truly : In what thing I praye you is a wise man better then a foole , what is there more vnto a poore man hauing knowledge to walke before them that are aliue ? He matcheth a wise man agaynst a foole : garnishing and amplyfying the selfe same thing , hee calleth a poore man knowing to walke before them that are aliue , him which eyther excelleth other men in a certain singular knowledge of things , or , the which knoweth how to liue among men : which thinges doe very well agree together , & doe iumpe with a philosophicall witte : as the more sounde Philosophers doe shewe , who playnelye teache , that Philosophie is not a quite and cleane giuing ouer of medling with all thinges in the common wealth : but that it doth especially consist herein to prescribe a waye of ordering our Affayres , Wherein philosophy doth especially consist . both pryuate and publique , and further that nothing doeth so muche misbeseeme a Philosopher , as rugged and rude sternenesse , that is to say , to haue no doing nor fellowship with men carrying a straunge and bigge countenaunce : when as there shoulde bee in him good , gentle , mylde maners , fitte for societie and fellowship of life . So he shoulde describe or sette oute a true philosopher by his true notes . Hee calleth him poore because it commeth often to passe , that they whiche giue themselues wholye vnto contemplation of thinges , do forslew their familie , and are poore : as experience sheweth , that learning is praysed in deede , but yet is a cold .

And this hee speaketh very aptlye and fitlye , hauing regard vnto that whiche went before . For he had described the folly and madnesse of a rich couetous person . Wel then sayth hee , let some wise man come forth , yea and that such a one as with so great study giueth himselfe vnto the earnest contemplation and knowledge of things , that he hath cast aside al desire of riches , & is poore , hath al the notes of a true philosopher : what profite hath he more then that same folish & mad rich churle ? Experience wil answere : iust nothing . Not that there is not a great difference between them both , and that the condition of that same true Philosopher is not farre better : but he speaketh of things belonging vnto men , after the manner of men , according vnto the outward appearance & shewe of things falling out vnto men , as I haue often saide alreadie . For what profit commeth there vnto Philosophers by their deep & high knowledge of things ? What profite that same bare knowledge of things ( I call it bare , being seperated from the true knowledge of the true God . For so it intreateth of matters belonging vnto men , considering them barely & nakedly in themselues alone , as they saye ) bringeth , he teacheth by and by :

9 Is better ] The summe is , that sure and sound knowledge of thinges doeth farre excell the deepe and high discourses of sharpe witted men . The sight or seeing of the eyes , what it meaneth . The sight or seeing of the eyes he calleth the certaine and proued knowledge of things , as it were set before the eyes themselues , the certainty of the verie things themselues , for that it is before the eyes . The soule or minde going away , hee calleth that same quicknesse and sharpnesse of the wit of man , the which diuersly busieth it selfe in the searching out of thinges , and is neuer at rest : as the manner of deepe and sharpe wittes is , which neuer make an ende of seeking , but are in continuall and perpetuall mouing & occupying of themselues . He therefore sayeth that it is better to knowe the thinges themselues as they are , then to wander too and fro in the searching out of things : as the Philosophers do , which run through all Nature , and find not where to settle their foote . Such is the giddye and harebrain lightnesse and vnstedfastnesse of the wit of man , seeking out things that are and thinges that are not ( as are many of the forgeries and inuentions of Philosophers ) contemning and despicing of the certain and constant knowledge of things , that is to saie , the true sight of things . Therfore he preferreth a certine fetled , stayed , and sound knowledge of things , such as experience teacheth , A sound knowledge is better then a wauering imagination . before the wauering imagination of deep & sharp wits , the which can neuer be at rest : and hee sayeth that in the sciences themselues the sight of the eyes is better that is to say , that it is better to know and vnderstand things , as they are in deede , than to wander & roue out further in the searching out of them : by which seeking there commeth no greater satiety or fulnesse no not vnto the most sharp witted person , then vnto the fond and folish miser telling his coyne : neyther shall there be any more profite vnto true contentednesse of minde in the torne and ragged garment of a Philosopher , then in the riches of the couetous churle . For both are fed with the wind : as hee sayeth , that This is vanitie , to wit the vnstayed and vncertayne lightnesse of phantasticall and curious heades . For it were better for them to know themselues , and dulye to order their familye , the whiche is vsuall in the common course of life : then to trifle about vnprofitable matters , and amongest these high speculations to fall into the ditch , as did the Philosopher , Solomon doth not simplye condemn all Philosophie . which was so deepe in his contemplation and gazing vpon the starres . Yet he doth not simplye and precysely condemne all Philosophye , but sheweth a blotte of vnprofytable searching : agaynste the whiche hee setteth a remedye namelye certayne and sounde knowledge of thinges such as godlinesse doth teache oute of the worde of GOD , laying before vs the waye of saluation , and the meane howe to frame our life well and happilye . This seemeth vnto me to be the most playne and simple meaning of this place . These are the tokens of faith so sure and manifest vnto the faythfull : that euen in this life amongest diuerse combates of the fleshe and the Worlde , yet they are sayde to sitte with Christe in Heauen : to witte through that same moste certayne full perswasion of fayth , the whiche setteth before our eyes as if they were present , thinges that are moste farre off . All the sen●es maye bee deceyued , but the iudgement of fayth is neuer deceiued . This truelye is a sure sighte of the eyes . By howe muche therefore is it better to know these things , then to runne into the endlesse laborynthes or mazes of subtilties passing awaye vncertainly too and fro ? There is therefore a most present remedy in the feare of the Lord , agaynst the vnprofytable speculations of Philosophers , namely to know Iesus Christ , and him crucifyed , and with forgiuenesse of sinnes to ioyne true and earnest newnesse of lyfe .

Other interpretations I of purpose ouerpas the which the Reader maye seeke in other Expositers , but in my iudgement they go from the true meaning of this place . And therefore I would not spend wordes in wast in reciting of them .

The Doctrine .

1. The condition and estate of man is no lesse vnhappy then his folly , for both of them albeit after a diuers way , do go astray from the right end . He must therefore seeke remedies of this vanity without himselfe .

2. A remedye against the vncertain knowledge of man . Against the fléeting rashnesse of men their speculations , that is to say vncertain knowledge , Godlines setteth a certain and fit remedy , namely the sure and certain knowledge of saluation , and the rule to frame our liues well and blessedly in the word of God . It sheweth the ende , and the waye to come vnto that ende , namely Christ , which of his father is made vnto vs wisedome , righteousnes , sanctification , and redemption , so that we may most safely rest and stay our selues in this short way and hedge in our selues within the boundes of his wholesome knowledge , that we range not out , nor go either to high or to low ▪ in as much as the worde is neere vnto vs , & most certaine knowledge in our mouth and hearte . This namely is that word of Fayth , the whiche we preach , as the Apostle sayeth . The other points are to be ●et from the first chapter , wheras hee dealte more at large concerning man his knowledge .

A remedy against the vanitie of man his Prudence .

10. That which is , the name of it hath bin named already , and it is knowne that it is man : and hee can not striue with him , which is stronger then he .

11. Surely many wordes increase vanitie , what is there more vnto a man ?

The seuenth Chapter .

1. For who knoweth what is good for man in this life , in the number of the dayes of the life of his vanity , & he hath made them as a shadow ? For who will shew vnto man what shall be after him vnder the sunne ?

The Exposition .

10. That which is . ) He entreth into a new discourse . For as it is a reproofe of the prudence of man , so is it a remedy agaynst the vanitye of the same . Of the which vanity hee hath intreated at large before . He beateth backe therefore the bragges and vauntes thereof by laying barres in the waye of it . The title of the prudence of man , wherewith he proudly vaunteth himselfe , is honourable or of great maiesty , I haue made my Workes great , and , I haue bin great . For politik men put such a trust in their owne prudence and industrye or wit , The vaine confidence of worldly wise men . that they thinke they canne gouerne and order not only their own matters , but also the whole worlde , and doe seeme vnto themselues now no longer to bee men . The wise man replyeth : That whiche hath bene , the name of it is named already , and it is knowne that it is man . Some vnderstande these wordes generallye of the thinges themselues , which were ordeined by the firme and strong decrees of God , so that they cannot bee chaunged : for example wherof man is alleaged . By the word Name , the substaunce , quality , and breefely all accidentes and effectes of a thing are vnderstood .

I for my part , howsoeuer I thinke that these wordes generally may aptly bee spoken of the thinges , yet do I think them more simply to be expounded of man , in this sence : whosoeuer at length they were , the which haue bene in times before , and haue euery where obtayned greate famousnes of name , or whosoeuer they be that now are , doubtlesse they were , or are nothing else but men . We need not go far for the proof of this matter : this is known vnto all men . And that it may be better perceiued what he woulde haue to be vnderstoode by the word Man , that is to say , that man should remember his estate , he addeth , And hee cannot striue with him that is stronger then hee . As if hee should saye : let men take heede with whome they haue to doe , and whether they can attempte any thing of their owne industrye and witte , they shall finde no doute that they haue to doe with God , whose Maiestie doeth farre exceede their power and authoritie . When as they despise other men in regarde of themselues , as being inferiour vnto them , let them call to remembraunce , that God is aboue them , with whome they cannot striue , but that they must by & by be ouercome : for Death the Baylife of that moste souereigne Lord and King , shall make these lustie gallants , Death maketh all men alike . and such as thinke themselues shoased out from the common condition of men as it were , death I say shal make them equall with other men , I haue sayd ( sayth the Prophet ) yee are Gods , and the sonnes of the highest all of you , but yee shall die like men . And of purpose hee vseth the worde Adam , whereby the common sorte of men is signifyed , as namelye base and mortall . Those famous Gyants therfore , and most stout persons , are men : and as they were taken oute of the earth , so shal they returne vnto the earth agayne . The maiestie of God being opposed or sette agaynste this miserable basenesse of condition , is of great force to beat down the pride of man his prudence . And albeit that man his boldnes do build vp great heaps of fair reasons , and glorious shewes of high speeches , to sette a fair face vpon the basenes of his condition , yet the wise man witnesseth , that all these are vsed but in vaine .

11. Surely words ] what is there more vnto a man ? what profit may there come therby vnto them ? Can they bring to pas that when as they are but men , they shal not be subiect vnto the common estate & condition of the life man ? An other exposition , It may also be otherwise expounded , Many words , that is to say , many things , according vnto the propriety of the hebrew tonge , do increase vanity , do more bewray their folly : so that the sence should be , That al the aid & helpe of man is in vaine set against God : that the store of wealth , honours , friends , fellowships , & other aids are but vain , if they be set or matched against God : yea breeflye , vayne shall all the attempts and indeuours of men be .

This shall bee the first remedye againste the pride of man his prudence , The first remedy against the pride of man his prudence . that we thinke that we haue to do with God : that we are men subiect vnto the power of God , & that therfore it shal be in vaine , whatsoeuer we shall attempt against him . Therefore that it is safe , to commit our selues vnto his prouidence & to liue mindful of our calling in such sorte , as is acceptable vnto our Lord : & when as al things stand most constantly & stedfastly by his lawes & decrees , that wee craue and looke for at his handes , the successe of all our counsailes and affayres , so long as we shall be obedient vnto his voyce ▪ and commaundement , calling vs vnto his obedience . On this foundation our affayres shall surely stand : and in this remedy we shall finde true firmenesse and strength in our selues : contrariwise meere vanity in our owne wisedome . Now he yeldeth a reason of the former saying ▪

The seuenth chapter .

1. For who ) A most euident and playn argument of the vanity of man . For who dareth promise himselfe that he shall haue perpetuall prosperitie and honour , An euident argumente of man his vanitie . wherein hee excelleth other men . For this circumstaunce I thinke to be noted . Dayes hee sayd , and not yeares ; more liuely to expresse the shortnesse and vanitye of life . He saith flatly the number of life , yea and saith expresly , of his vanity , that he may the more shew that life is vaine : because it manye times commeth to passe that after certaine yeares of an happy and prosperous estate , there commeth misery rushing on in the end , for the day ( as he sayth ) is sometime a mother , and sometime a stepmother . They therefore whiche haue had their childhood & youth famous , & haue comen vnto man his age atchiuing notable & prosperous exploits canot tel whether they shal haue a shamefull and miserable old age , in as much as the life of man is a Shadowe , that is to saye , vncertaine , wauering , chaungeable . And this is attributed vnto God , by whose prouidence all things are disposed & ordered . Al things therfore belonging vnto men are a shadow , subiect vnto infinite changes , God alone without change . when as with God alone there is no change , or shadowe of turning ( as Iames sayeth ) that namely we mortal creatures should earnestly thinke vpon the immortal and vnchangeable life , the which is layde vp for vs by God in heauen , and that wee should not bee so sottish , as to bound our hope and happines within the commodities of this vadinge and changeable life . The pageant of this life of ours is full of these chaunges , in the which those which are more famous and of higher place , especially , are many times examples of horrible miserie : for of so manye millions of men , & in so long space of yeares , Pompeius . Pompeius was not alone to wonder at the inconstancie of this life , when as in all ages , there are moste notable examples thereof , and many confessions of men , yet no man can , ( as he did after the Pharsalical ouerthrowe running away ) accuse and finde fault with the prouidence of GOD. For these changes of life are not a play of Fortune at all-aduentures , but are gouerned by the certaine iudgement of God , albeit vnto vs vnknowen . It is more safe betimes to thinke on the vanitie of our life , and whereas we want wisedome to fly vnto the prouidence of God , in the which no doubt we shall finde true firmenesse . The prudence of man cannot of it selfe auoyd these rockes in so daungerous a sea . In the departing out of life also , that is to saye , in death there is a more huge gulfe , and such as cannot be passed thorough , so that the prudence of man must needs be swallowed vp in this waue : For who can shewe vnto man what shall bee after him vnder the sunne ? That is to saye , What estate , when hee is dead , there shall bee in this life , to his heires namely , for whome hee woulde prouide ? That this is the plaine meaning of this place , both the tenour of the argument , and the proprietie of the wordes , from which wee are at no hande to departe , doeth declare . For I doe not agree vnto them , which doe referre these things vnto the wicked and godlesse persons , who stande in doubt whither their soules shall goe . I simply vnderstande it of the carefulnesse of the wisedome of man , the which goeth about to prouide for her selfe , and for those that belong vnto her : but shee is deceiued in both . For neither whilest man is a liue , is hee tossed vp and downe in so mightie waues of cares , for anye profite vnto him selfe : neither after death doeth hee prouide for those which are his whose estate , he cannot tel what it shall bee : but doth euery foote hamper him selfe in newe snares of doubting , whilest hee goeth about by his owne prudence or Wisedome to measure the issues and fallinge out of things . For so doe I consider these wordes : After him , and Vnder the Sunne : neither doe I see , how it can bee referred vnto the other life to come . A great tentation in parents departing out of this life . Parents going out of this life feele a great tentation about the care for their children , which they leaue behind them , as namely , whereunto they shall come . Against this tentation the earnest thinking on the prouidence of God , whose blessing is a most assured and most fruitfull inheritance , is a moste present remedie .

The doctrine .

The remedie then against the vauntes and pryde of man his prudence or wisedome , is that wee knowe our selues to be men , that is to saye , that wee diligently weigh and consider the basenesse of our condition and estate : the which then at length shal bee well knowen and seene of vs , if wee vnderstande that wee haue to doe with God , and earnestly set his maiestie before vs : with the brightnesse whereof al those shadowes and shewes of greatnes and strength wil doubtlesse vanishe quite and cleane away . Let vs knowe that it shall bee well prouided both for our selues , and ours , after that wee shall bee departed out of this life , if wee shall establishe our strength and stedfastnesse in the prouidence of God .

The seuenth Chapter , from the second verse . A remedie against the vanitie of man his pleasure .

2 A good name is better then good oyntment : & the daye of death , then the daye , in which a man is borne .

3 It is better to goe vnto the house of mourning , then vnto the place ●f a feast : because that it is the ende of all men , and he that is aliue will laye it to his heart .

4 Anger is better than laughter ; because that through the heauinesse of the countenance , the heart shal be made merrie .

5 The heart of wise men is in the house of mourning , and the heart of fooles in the house of ioy .

6 It is better to heare the rebuke of the wise , than that a man should heare the song of fooles .

7 For as the crackling of thornes vnder a pot , so is the laughter of a foole , and this also is vanitie .

The exposition .

He falleth into a newe discourse with a most pleasant ioyning of this that followeth with that which went before . Hauing spoken of the remedies against the prudence or wisedome of man , against the which in this respect he did oppose , or set mad ioy and pleasure , now he teacheth fit remedies against this foolish and immoderat ioy .

2 Better is ] The vse of sweete oyntmentes was praised in times past , and was had in great price : Sweete oyntmentes in times past came especially from Syria . and Syria especiallye yelded these commodities . Against the pleasure therefore the which is delited with sweete odours , he setteth the sweete smell of a good name , the which he sayeth farre to excell them , as if he should say : Doest thou seeke sound and true pleasure ? Liue so that thou maist get a good name , and without al doubt thou shalt enioy most great gladnes , most great pleasure . But vnto them that are giuen vnto pleasure , the feare of death is horrible , and vnto those especially , the which abound in plentie of riches . Therefore the wise man addeth verie well : That the day of death is better and more excellent then the day of birth : of which wordes the force and meaning is : That it is better to thinke vpon death , then to tryumph in reioysing pleasures . That this is the true order and knitting togither of this place : & consequently , the right meaning , the words that goe before compared with them that doe come after do declare . For hee frameth vp all these things togither to beat downe the rashnesse of triumphing and reioysing pleasure , to the garnishing and amplifying of the matter . Speaking vnto men of matters concerning men , he dealeth after the manner of men . He noteth not expressely ( the which notwithstanding is the foundation of our faith ) euerlasting life : he sayth onely that which experience teacheth to be true , when as death swalloweth vp all men , that this euen in death remaineth as a monument of man his felicitie or happinesse , if a man haue so liued , that the remembrance of him being dead is praise worthie and commendable . For detestable and verie miserable is the remembrance of such as haue liued like Sardanapalus , Nero , Heliogabalus .

3 It is better to go ] That is to say : It is farre better and more profitable earnestly to thinke vpon death , and to feele the incumbrances of the condition of man , and to haue experience of these discommodities both in our selues , & also in others , then to fill our minds with delites as they do , which giue themselues to banquets , that is to say vnto pleasure . For by the name of Feast , hee vnderstandeth all kinde of pleasure , among the which solemnities feastes haue the chiefe place . The purpose therefore of Solomon is , The purpose of Solomon . to call them backe from the vanitie of pleasure : and because that all of vs by nature are carried thereunto , to put a bit in the mouth of the lustinesse of the flesh , least it fling away a gallop with these as it were spurres of delites . It shall therefore be a good remedie against these outrages of pleasure . Consider what is the estate of the life of man , beholde howe many heapes of dead bodies it hath , we shall not alwayes banquet and laugh . And why this cogitation or thought is profitable , hee setteth downe a reason : Because that it is ] The meaning of these wordes is plaine , That at deathes there is an image and representation of man his frailtie and weakenesse , whose as it were last ende death is : namely , that in the things which befall vnto other men , euery one should be put in minde of his owne condition and estate . Of which matter all men ought especially to thinke , so farre as they will haue themselues verie well prouided for . Therefore he sayeth : He that liueth will lay these things &c. That is to say , euery man , so long as he remaineth in this life , All men ought daily to haue death before their eyes . ought earnestly to thinke on this matter , and daylye to set before him the image of the common condition of all men , that is , of death , one euen of the blinde Heathen hath sayde : that Philosophie is the meditation or thinking vpon of death . We doubtlesse may say better and more truely , that it is a most excellent gift of Christian veritie , diligently to thinke on death , to the end that wee should so liue as if we were to dye : and therfore to yeld accounts vnto God of our life .

The doctrine .

1 A good name is a most pleasant frute of life , because it commendeth a man both when hee liueth , and also when he is dead , A good na●e is a most pleasant frute of life . and an if any kind of pleasure be to be desired , that one is especially to be wished for . We ought therfore to pr●f●rr● farre before all the pleasures of riches , delights , and honours , this pleasure of a good name , the which we do get by liuing well , temperately , ● iustly : and therefore especially to labour about this thing , not that we may excell other men in riches , honours , and delites , ( the which do leaue vs at the last peril of death ) but that we may so liue , that the remembrance of men that are aliue , the which is acceptable vnto vs , may witnesse that we haue liued well , & that their good and frindly speaking of vs , may represent vs as if we were aliue , vnto the mindes of men .

2 But this is humane felicitie : the which then at length is most sure , if it staye vppon this foundation , that our names are written in the booke of life . For this is a most sweete promise , common vnto all the faithfull in Christe their head : Thou shalt not suffer thine Holie one , or thy mercifull to see corruption . These delites therefore of eternitie remaine for them which haue led their liues godly and holily . The day of death is better vnto them then the day of birth . For when as no man can be saide to be blessed & happie before his death and last ende , and in as much as this life is passed through infinite daungers and shipwrackes of perils and miseries , No man happie before his death . he is happie , which hauing commendably sayled ouer the sea , enioyeth the hauen : whereas otherwise he that commeth into life , is carryed from the hauen into the maine , vnto sundrie and manifold kindes of misery .

The Exposition .

4. Anger is better ] These things do plainely agree with that which went before , and are only added to garnish and set out the matter with al. What Solomon meaneth by anger . By the word Anger he vnderstandeth iust indignation against sinne , which the Greekes call Nemesis . For he doth not speake of the corrupt affection of anger , the which Iames denieth to worke the righteousnesse of God . For suche an anger is a madnesse , and that in deede moste hurtfull . He meaneth therefore that anger , of which it is spoken in another place , Be angry & sinne not , &c. Against this hee setteth laughter , that is to say , immoderate and intemperate ioy and gladnesse . He furthermore setteth downe a cause , namely for that the end of the same holy sadnesse is many times ioyfull , and contrarywise the end of madnesse and frantike ioy and gladnesse lamentable and sorrowful . How true this is , experience doth too abundantly teach . Dauid liuing ydle and at ease , Dauid . whilst he maketh much of himselfe , and giueth ouer himselfe vnto pleasure , lying , as it is likely in the lappe of Bersabe , got vnto himselfe great harme therby : but when he was sad and heauy being touched in conscience for his sinne , he diligentlye gaue himselfe vnto the making of Psalmes , by occasion of his wholesome heauinesse hee made assured matter of gladnesse for himselfe , and for the church . There is therefore a certaine sadnesse or heauinesse according vnto GOD , the which must bee set against the madde & franticke pleasure of the flesh . Vnto this purpose he addeth :

The duetie of the faithfull . 5 The heart of wise men , &c. ] That is to saye , The faithful ought so to frame themselues , that their mindes may be stroken with a touche of the feeling of the miseries the which are befalling vnto man : & so fortifie & strengthen themselues , that they may bee readie against the assaultes of all chaunces & aduentures , and walk wisely among the thornes of this world : wheras contrariwise the vnfaithfull , beeing made drunken with the vnconstant ioy of the world , do with a blinde heat and rage entangle themselues in the verie nettes of calamitie and miseries . He doth therefore commend a certaine wise sadnesse : and condemneth an vnwise and mad gladnes : the end whereof is gnashing of teeth . His meaning is not to let loose the bridle vnto the intemperate waywardnes of those men who being neuer contented with the gifts of God , The waywardnesse of some . & the present state of things , seeke euery foote new causes of complaint for this saying is not against that trueth : Reioyce alwayes . Yet notwithstanding his purpose is to condemne the frantike and foolish ioy of worldly men , The mad ioy of the world . the which beeing brought asleepe with a deadly slumber , mocke at the iudgementes of god , & do turne his threatnings into laughter . The feeling of affliction and trouble is wholesome , although it be ioyned with sorrowe : yet notwithstanding must we so weepe , that in the middest of death we are to remember the goodnes of God , who doeth wisely dispose all the seasons of our life . Nowe hee setteth downe a newe circumstance .

6 It is better ] Rebukes are wont to be vnpleasant vnto the flesh , The flesh can not away to be rebuked . the which pleasure especially cannot abyde taking these prickes verie griuously . Contrariwise the wise man teacheth : that the rebukes of the faithfull are better then the flatterings and praises of worldly men , the which he meaneth by the word Song . This same dissolute flatterie which cannot abyde to be reproued bringeth many men vnto destruction : on the other side , earnest and wise rebuking is a moste present remedie for the healinge of mindes . So farre off is the Prophet from thinking a misse of the rebukes of the godly , that he accounteth of them as of a most sweete and precious oyle . Let men set this before them in the midst of their delites , & let them rather like the freenesse of reprouing , then the smoke of faire and flattering soothing . Let the righteous strike me ( saith the Prophet ) in mercie : and let the precious oyle rebuke mee : it shall not break mine head .

7 In the seuenth verse he garnisheth & setteth out the vaine laughters of prophane men with a notable similitude , and shutteth vp this discourse after his manner . That there is greate vanitie in this affectation and seekinge after pleasure : to the end we shoulde vse fit remedies against it , such as hitherto he hath prescribed .

The doctrine .

A remedie against the vanitie of pleasure . The remedie therefore againste this vanitie of pleasure , is , that we earnestly thinke vppon the framing of our life well and honestlye , whereby we shall reape most great fruit namely the most swéete sauour of a good name . Let vs set before our eyes the common calamities and miseries of life , and let vs perswade our selues that they doe appertaine vnto vs : that among the delites of this world we leaue a place for these cogitations : Thou shalt dye , Haue regarde therefore that death may be vnto thee an entrance vnto eternall happinesse : Let vs heare the voyce of oure God , dayly reprouing vs , both by his worde thorow the ministerie of his seruauntes , and also by the holy ghost euery foote calling vppon our conscience , and putting vs in minde of our duety , and let vs obey him whilest we may : let vs learn to tremble at his iudgementes : finally let vs think that this conscience of our duetie , a most excellent effect whereof is contentednes & quiet of minde , is of all pleasures far the greatest . From thence he entreth into a new discourse , Of the remedy against this abashment wherwith our mindes are cumbred by reason of the outrages , wherewith this life is sundrie wayes shaken .

A remedie against this abashment of minde , the whiche ariseth of the feeling of the troubles and disorders the which are incident or befalling vnto men .

8 Surely oppression causeth a wise man to go mad , and a gift doth vndermine the heart .

9 The end of a thing is better then the beginning thereof , better is one that is long suffering in spirite , then he that is proude in spirite .

10 Hasten not in thy spirite to be angry : because that anger resteth in the bosome of fooles .

11 Say not , what is the cause that the former dayes were better then these : because that thou doest not in wisedome aske concerning this .

12 Wisedome is good with inheritaunce , , and it is the excellencie of them that see the sunne .

13 Because that a man shall rest in the shadow of wisedome , and in an hot shadow : but the knowledge of wisedome is more excellent , the which bringeth life vnto the owners thereof .

14. Behold the worke of God : for who canne make him straight , whome he hath made crooked ?

15 In a good day be thou of good comfort : and in an euill day consider : God also hath made this contrary vnto that , to this end , that man should not finde any thing after him .

16 I haue seene all things in the dayes of my vanitie : there is a righteous man which perisheth through his righteousnes , and there is a wicked man that prolongeth his dayes through his wickednes .

17 Be not thou iust ouer much , and bee thou not wise ouer much : wherefore shouldest thou be desolate ?

18 Be thou not wicked ouer much , neither be thou foolish : wherefore shouldest thou dye not in thy time ?

The exposition .

8 Surely oppression ] Minding to entreat of the remedies against that most grieuous tentation , of the which he spake in the third Chapter and sixt verse ( namely , howe it commeth to passe , that the innocent or giltlesse are troubled vniustly , and that vnder the pretense and shewe of iustice ) he setteth down by way of a preface certaine things altogither necessarie vnto this discourse . For hee sheweth the fountaine of all these troubles and disorders , namely the mad couetousnes of men , which haue regard neither of holinesse nor honestie : And he teacheth that the prouidence of God doth constantly watch in these confusions or disorders , to bring these outrages albeit neuer so euill and harmfull in themselues , vnto a verie good end : to be short , hee willeth vs to bridle our mindes , that wee bee wise out of the worde of God , not out of the sharpnesse of man his reason , the which as it is blinde , so is it not able to iudge of so great matters . And therefore , that wee must not let loose the brydle vnto our impatiencie , We must not let loose the bridle vnto impacientie . the which cannot choose but miserably greeue and vexe our mindes : but they are to bee strengthened with the helpe of that diuine & wholesome wisedome , the which is taken out of the worde of God , that being dispatched out of the snares of these troubles and disorders they may arise vp vnto the consideration of the prouidence of GOD , the which doeth bring foorth light out of so great darknesse . This is the summe and contentes of this whole place vnto the 18. verse .

Oppression ] By the worde oppression , or wrong by a figure called Metonymia he vnderstandeth riches gotten by wrong , violence , oppression and deceit : and briefely vnlawfull gaines heaped vp togither by lewdnes & vngodlines . What the desire of riches may worke , if God his spirit be wanting . His meaning therfore is , that the desire of mony is vnsatiable & cannot bee filled , the which stirreth vp and driueth men that carrie the title & name of wise men ( suche as are those that are lawyers ) headlong into horrible wickednesse . Therefore that it is no maruaile at all , if the worlde bee ouerwhelmed with so great confusion and disorder , when as the rage of couetousnesse doeth so boyle vp in those vnto whome the rule of thinges is committed : and when as the infection of this desire raungeth farre and wide in all degrees of all men , so that nothing is so holye in all the life of men , the which it doeth not miserably defile . For couetousnesse ( sayeth the holie Apostle ) is the roote of all euil . This is the cause and beginning of all the miseries wherewith this life is haunted . From thence doe spring priuate and publike disorders , and stray abroad throughout all our life with verie great inconueniences : dissentions of families , discordes , forged willes , deceits , stealing , warres , murther , and other confusions or disorders , wherwithal this life of ours is horribly distracted & pulled asunder .

Amongest these troubles & disorders doeth the prouidence of God sleepe ? No : but groweth so much the more wonderfull & honourable by these confusions , by how much they are more entangled and combersome , when as he bringeth them backe continually vnto a verie good end . Solomon therfore teacheth vs that we ought not to giue iudgement by things present : but that the end it self is to be looked vnto , by the which true and sound iudgement may and ought to be giuen of euery matter .

God his prouidence sleepeth not , 9 Better is ] As if he should say , we must not rashly pronounce iudgement of any matter : but the end it self must be looked vnto : we are not to stay at the beginning . Our mind therfore is to be restrained , & wee must not rashly giue it the bridle vnto impatiencie and euil speaking . The outrages & disorders of thinges are to be condemned : the lewdnes also of wicked persons is to be condemned , but the prouidence of god is with all reuerence to be praised , the which contrary vnto expectation and purpose of sinfull men directeth those disordred matters vnto a very good end . That this is the true meaning of this place , all circumstances being wisely considered , I hope that the learned wil iudge with me , for as for that which expositers doe note here of perseuerance or continuance vnto the end , it is I confes truly spoken : but not fitly , with this mine exposition , the words next following agree very wel , Better is a patient or long suffering spirit then a proud spirit , for by a long suffering spirit I vnderstand that man which wisely and soberly weying al things , doth giue a certain iudgement . Against him is matched one that is proud in spirit , that is he which being caried away with rash & proud preiudice or foreiudgement , pronounceth iudgement of most great matters . In the which signification Habacuc in his 2 chap. 4 vers. vseth the word Gnuppelah , Hee is puffed vp like a bubble , and denieth the iudgement of his proud mind to be vpright . The sum is , We must not giue rash iudgement in matters belonging vnto God his prouidence . that wee muste not rashly geue iudgement of so weighty matters , the which do appertain to the prouidence of god , but that we must stay our sentence , that al things are to be looked about with patience & reuerence , & that the ende is to be wayted for , by the which as it were the conclusion of al the matter , we may geue true & sober iudgement . It is a rash , & to soone ripe iudgement , to condemn a matter not yet known & tried : & doubtlesse a point of mad pride , to take so much vppon our selues as to determine of so great matters , and such especially as appertain vnto the maiesty of God . But yet so far doth the rashnes and pride of man his wit breake out , that it dareth to complayne of God , and to speake euill of his workes . This pride of spirit is greatly condemned , the which anger or indignation followeth as a companion . Therefore the wise man addeth .

Anger , 10. Make not hast ] By the word Anger he vnderstandeth that same backbiting waywardnes which dareth to complayne of the workes of God , and to wax angry agaynst him , not tarrying for those seasons of time the whiche God hath fitly and duly ordayned : although it seem otherwise vnto the iudgement of our flesh , and vnto corrupt reason . Suche hasting is blame worthy , and cleane against faith : to witte , because fayth doth patiently wayte for the prouidence of God , the which without all doubt will come at his time : as the prophets say . He that beleeueth in him will not be hastie , and if hee make delay , wayt for him , because in comming hee will come , and make no long tarryaunce . This same hastye and forwarde anger , is peculiar vnto fooles , the which notwithstanding the complaynts of Dauid and Ieremy , do shew somtimes to happen vnto the faithfull . Psa. 73. and Iere. 9. Yet do they acknowledge themselues , whilest they doe so thinke of the ordering of humane affaires to dote , and to rage after the maner of Beastes . For it is a point of extreame madnes , to speake euill albeit that it be neuer so little , of the workes of God . Contrariwise the Prophet sayth him to be a wise man , the which reuerently beholdeth the wonderfull prouidence of God , guiding the raines of men their affaires , after suche a maner , as manye times is vnknowne vnto vs , but yet always , iust Psa. 107 ver. 43. Hauing spoken these things very fitly by way of Praeface , he commeth to the matter it self .

11. Say not ) He teacheth that this waywardnes is to be auoided , when as men being impatient at the feeling of present calamities or troubles do complain of God , vpon whom they lay the cause of euill & harde times . This saying as it is true in Empires & gouernments , so is it also in the whole course of our life , The present estate is alwayes heauie , and such as we cannot abide . We can not a waye with the present estate . Indeed the present estate is greeuous , for present discommodities are more nerely felt . Yet these thinges are patiently to bee borne of vs , namely that we take well in worth the condition the which the Lord shall lay vpon vs . Euery time hath his discommodities . It is the poynt of a wyse man quietly to beare aduersitye , neyther is the trouble to be increased with newe care and greefe , as if one inconuenyence mighte be healed with an other : as it is sayde , Heale not one euill with an other euill . He therefore would haue vs with a quiet minde to beare the present estate , that we should remember to serue the time , and not to blowe against the windes . He condemneth this vaine carefulnesse first of all of folly , for it is a notable diminution or lessening in the Hebrew , Not according vnto wisdome , that is to say , folishly and vnwisely : Thou shalt aske concerning this , to witte curiouslye , and so as if thou wouldest at thy pleasure geue iudgement of thinges appertayning vnto god . For this itch or desire to be asking questions , is condemned as hurtfull , yet it is lawfull , and expedient to doubt of thinges , that we may settle in our mindes a certaine assured perswasion of doubtfull thinges .

A remedy against curiosit●e . 11 After that he hath condemned this curiositie of follie , he now teacheth a remedye to heale the same , namely wisedome , that is to say the true knowledge of the true God , taken from out of his word . And he beginneth a most notable description hereof , whilest he calleth it an inheritaunce , and an excellencie of them that see the Sunne , that is to say , the which doth very greatlye excell in this life , and doth fruitfully and wholesomly flow throw all the partes of our life . Then the which inheritaunce nothing can be deuised more sure , nothing more plentiful , & in the verse next following he preferreth it before all riches , the profite whereof albeit that it be neuer so great in all the partes of our life , yet the inheritaunce of Wisedome is both more plentifull and also more certaine : as the which in this life doth preserue men through many daungers of humane miseries , and doeth leade vs into the possession of life euerlasting . The shadow of wisedome hee calleth the ayde and helpe , the whiche proceedeth from the true knowledge of the true God . Through the light of this knowledge we doe clearely see the prouidence of God in the darkenesse of the troubles & disorders of this world , and being safe by his goodnesse doe walke through all craggy places . That Solomon in this respect commendeth wisedome in this place , may appeare by the circumstances themselues . Afterwards he setteth downe peculiar remedies .

13. Behold the work ] The summe is , that wee must not striue against God , whose will can by no meanes be letted . It is therefore as if hee sayde , in as muche as the sight of man his witte dazeleth in so troublesome and cumbersome a maze of things falling out vnto men , it is a most present remedy to cut of occasion of this careful curiosity , to assure our selues that it is the worke of God , the which it were wickednesse for vs sielie soules to speake euill of , neyther can it by any meanes be made vndone again . Therfore that it is better for vs patiently to rest in his holy iudgement , although the reasons of the same be vnknowne vnto vs . The worde Behold is full of force , by which a diligent & earnest contemplation or beholding is signifyed . The worke of God . The work of God , by an excellencie he calleth that same wonderfull prouidence of God in gouerning of the world , as Christe speaking of that same prouidence of his father in gouerning of thinges , sayth that he worketh Iohn 14. For it is the worke of God the work master alone , to gouerne the world , the which he hath created . He addeth , And who can make strait , or fit the thing the which he hath made crooked , or , peruerted . He speaketh of the alterations and chaunges of thinges falling out vnto men , the which are so liuely expressed . Solomon affirmeth that they cannot be letted by the industry or wit of man , Or be chaunged into anye other thing , and therefore that the most safest remedye of comfort is , I heald my tongue , O Lord because thou haste done it , as the Prophet sayd . Wee must rest and staye vppon the will of God , the whiche if it shoulde appointe euen the worlde it selfe vnto destruction , We must rest our selues vpon the will of God . the which world God created , yet doth it alwayes most well and moste iustlye . And it is our partes both in priuate and also in publike calamities or miseries and troubles with the eyes of faith to behold the worke of God , and to giue vnto him the glorie of iustice and mercy . Wherevnto appertaineth that most wise saying of Dauid intreating of this very self same matter , the which is Psa. 37 ver. 5. Roule thy way , that is to say , thy care vpon the Lord , & hope in him , and he wil do it . He addeth an other remedye to vpholde our mindes with sounde comfort . We must be content as well with aduersitye as prosperity .

15. In a good day , or in the day of wealth ) This seemeth vnto me to be the simple and plain meaning of these wordes : we must liue according vnto the time , that is to say , when as there shall be good successe we must giue God thankes , and vse his benefites with sobrietye : and that we must not lay so great care vpon our minds , that wee bee too muche vexed or greeued , eyther with the sorrowe of present troubles , or with the conceit of miseries to come , and that wee bee not dismayed or beaten downe with those long and cumbersome cogitations . Let vs namely remember , that such is the condition and estate of this life of man that it is diuerslye chaunged , sometimes with prosperity & sometimes with aduersitie . And why shoulde wee thinke our selues to be free from the common case and condition of all men ? How we ought to behaue our selues in prosperity . Therfore when as GOD giueth a quiet estate vnto oure affayres . Let vs not waxe proude and being lifted vp with this foolyshe confydence in thinges present , lette vs not treade downe others : Let vs not meddle with thinges which are not to be medled withall , or forslewe oure calling , or waxe cold and slack in our dutie : but let vs soberly and rightly vse these dayes as it were of truse , that we may strengthen our minds against the tempest to come . This is , In a good daye to bee in good , That is to saye , to enioy the benefites of GOD with a good conscience , and thankes giuing . What is to be done in the time of prosperity . But if aduersitye shall come vppon vs : In the euill daye Behold , that is to saye , consider the iudgements of god , weigh diligently with thy selfe , why God doth afflict or punish thee , and vnderstanding the cause of the euill , repente and turne vnto the Lorde . He therefore would haue the mindes of the faythfull to bee so prepared in priuate or publike calamities and troubles , that they should reuerently behold the iudgementes of God , and rest and stay in them . For this Beholding is opposed or set agaynste the rashe and proude impatiencie of men , the whiche raungeth vp and downe furiously and intemperatelye . Why God doth alter & chaunge things insuch diuers maner . He yeeldeth a cause why that same sundrye and manifolde wisedome of God , doth so dyuersly alter and chaunge the things and affairs of men , Least ( sayth he ) that man should finde out any thing after him , that is to saye , God sendeth these chaunges and alterations of thinges , that man should vnderstand that it lieth not in himselfe to haue power to gouerne himselfe , but that the issue and end of all our matters do consist in the power and pleasure of god : the which he can turne this way , or that way , as hee himselfe pleaseth .

Therefore that it lieth not in vs either to keepe prosperitie , or to put from our heads the storme of aduersitie . That the prouidence of God indeede hath set downe certaine seconde and middle causes , the which he will haue vs to vse : and therefore that we are at no hand so to behaue our selues , that eyther in prosperity we seeke meanes not graunted or vnlawful , through rash and arrogant curiosity , the which without all doubt will carrie vs headlong into moste greeuous miseries : or else in aduersitie that we flee vnto vnlawfull aydes : yet muste wee thus firmely and surely determine , That the prouidence of God doth gouerne and dispose the affayres of men with a certaine cheefe rule and power , iustly no doubt and wisely , yet in suche sorte that wee neyther can nor may peepe and searche into the causes of his workes . For his dealing is suche , that his wayes cannot bee founde out of vs , neyther lyeth it in the weakenesse of man to attayne vnto the priuye chambers of so great mysteries or secretes . We ought not to searcht into the causes of God his workes . GOD therefore doth so deale out of order , to cut of all occasion from the reason of man , least that man should finde out any thing after him . And now he setteth downe examples of those workes of God , of the whiche the reason of man neyther can , nor ought to determine or gyue iudgement .

16. I haue seene all thinges , &c. ] A great disorder in this lyfe . That is to say , I haue had experience of all these vanityes and outrages in this vayne and mortall lyfe , that it often times goeth ill with the good , and well with the bad : yea and that it goeth il with the good euen in this respect for that they doe well : and that it goeth well with the bad , for that they doe lewdly and vngodly . He speaketh of those things the which fal out many times in this life . Cato dieth in a good cause , Cato . Iulius . Iulius triumpheth in a badde . And howe great hurliburlies are there daylye raysed vp agaynste the Churche by wicked and lewde persons : Then the whiche disorder nothing can bee deuysed more disorderous ( if we doe measure the thing it selfe by the outwarde shewe and appearance ) yet is it not oure parte to iudge of so greate matters according vnto the measure and compasse of corrupte reason .

Wee must both thinke and speake soberlye of those matters , in such sort namelye that wee may vnderstand that God hath the cheef iudgment of these things , and therefore ( after that we haue thus determined with our selues ) that we be not too careful of such things , the which when as God in his secrete , but alwayes iust iudgement will haue to bee , it were a pointe of greatest madnesse to seeke to be wiser than God himself . God will redresse these disorders , at what time , We must reuerence the iudgements of God , the causes whereof are vnknowne vnto vs . and in such maner as behoueth . In the mean season it is our part to reuerence and worship the iudgementes of God , the causes whereof are vnknown vnto vs , and to hold for certaintie that he in his good time will haue a certaine sure redresse for thinges out of square and order . In man his affaires & things of this world , as they are intangled who seeth not that there is great disorder , but is God therefore to be blamed because that we knowe not the causes of his workes ? As if the Sunne were not either in the Firmamente , and had no pure and cleare lighte , because that the Fyrmamente is darkened with cloudes ? Solomon therefore doth teach that the same too much and surlye boldnesse in iudging is especially to be shunned and auoyded , by an expresse and forcible kynde of speeche , Be thou not iust ouermuch , and be thou not wise ouermuche . For he sayeth that they are iuste ouermuch and wise ouermuch , who vnder the pretence of Iustice and wisedome doe proudly iudge of the iudgements of God : such as were the swarmes of Catharans , and Donatists , who because of the corrupt maners of those whiche were conuersant in the bosome of the church , His meaning is that they made a separation and departure from the true Church . made alter against alter , ( that wee maye rather vse this speech ) and brake the nette . But this same ouermuche iustice is greate iniquytye : this ouermuch wisedome is greate follye . For what is more vniuste , what more foolishe , then to backbite , or speake euill of the workes of God ? This peeuishnesse doth indeede happen vnto verye good men sometimes , the whiche also after the example of the Prophet , ought in this respecte sharpelye to rebuke and blame themselues , and also to bridle and restraine this waywardnesse . Therefore this admonition of Solomon , is diligentlye to bee taken heede vnto , the whiche willeth a wise and good discretion of vs in this behalfe to bee vsed , that is to saye , that wee shoulde not bee altogether sencelesse in the mysteryes or secretes of so great matters ( for they are worthye of consideration , and the same in deede moste diligent ) nor contrariwise curiously and rashlye thrust our selues into the enquirie of the causes of the same . For as blockish sencelesnesse is to bee condemned , so likewise is too too quick eyed , sharpsightednesse , the which looke wherin it is wise beyond measure & reason , becommeth starke foolish . As that same ignoraunce is greatly to be blamed , whiche is ignoraunte of those thinges the which ought to be knowne : so is that praise worthy , the which purposedlye is ignoraunt of those thinges , the whiche God would not haue of vs to be knowne : & whilest it is wise too much , becommeth starke mad . The word of God is the rule of a temperate , and discreete zeale , A notable saying worthy the due consideration . and of wise , and profitable knowledge , and maketh a difference betweene learned ignoraunce and vnlearned knowledge . The summe therefore is , that the outrages and disorders of things falling out in the world are in such sort to be considered , that we doe both note and also condemn the sinnes of men : yet not in such order , that we vex our selues in vain with too hote zeale , & too sharp sighted knowledge of thinges : but hold this , that out of that darkenesse of confusion , God will bring forth the light of due & good order . And albeit that this same light do not shine out vnto vs , let vs not striue to go any further . The which were in vain to trouble our selues , and with vnprofitable cares to vexe our minds , accordingly as Solomon teacheth , Why shouldest thou be desolate , What is meant in this place by this word Dye . & Why shouldest thou die ? For by this word Dye he vnderstandeth this same pensiue and cumbersome care , wherwith the minds of men are miserably tormented . With the which greefe Dauid confesseth , that he himself was touched and dismayed , that by his example we should both learne to acknowledge our owne weakenesse , and also to run vnto the remedy : wherewith he doth testifye , that both he himselfe was greatly comforted , and it is in this place also liuely expressed vnto vs by Solomon .

The Doctrine .

The Remedy then against this abashmente , the whiche riseth of the disorder of thinges falling out vnto men in this worlde , is , A remedye against the abashment arising from the disorders of this lyfe . that wee firmelye and surely holde that the prouidence of God doth stedfastly watch ouer the affayres of men : the which so farre is it of , that it is darkened in these darkenesses of confusyons and dysorders , that it rather shineth oute of them the more brighter , and the more honourable and full of maiestie .

The outrages and enormities of the desires and lustes of men , and especially the rage of couetousnesse , are in déede the nexte causes of these troubles and disorders , and therefore are with al detestation or lothing to be condemned : but yet wee must aryse vp vnto the prouidence of god , the which doth bring all those outrages of lewde persons vnto a very good ende , howsoeuer both Sathan & wicked men would haue it otherwise . We must not therefore let loose the bridle vnto impatiencie , nor complayne of the present estate , as if we would refuse to beare the yoke the which the Lorde shall laye vpon vs , but we must iudge wisely of the workes of God according vnto his word : we must depend and hang vpon his hand , and attribute nothing vnto our owne strength : and commaundinge sylence to oure , indéede , foolishe reason , wée muste reuerence that whiche we are ignoraunte of , and must voluntarilye bée ignoraunte of that , the whiche hée will haue vs to bee ignoraunte of , and muste so liue , that we bée not too muche dismayed , neyther with the gréefe of thinges presente , nor with the feare of thinges to come ( when as vnto euerye daye the euill thereof ought to bee ynough ) and are to vse the presente giftes of God with thankesgiuing , and sounde contentednesse of mynde : and in thinges oute of square and order , the ende is to be wayted for at the hande of God , euen suche an ende , and at such time as shall please the Lord himselfe . A breefe re●ersal of the contents of the first part , with the argument of the part which followeth .

Thus is the fyrste parte , Concerning the vse of Godlinesse , ended : the which part hath shewed remedyes agaynste the Vanitye of the lyfe of man , by the sufficiente rehearsinge of them , according as hitherto hee hath reconed them vp . But because the minde of man is most gréeuouslye troubled because of the disorder of thinges falling out vnto men in this life , the whiche séemeth to stoppe vp the light of the prouidence of God : therefore hee stayed the longer in the handling of this place , and began with it and also lefte at it , and will meddle with it agayne hereafter : to the ende that for all parts of oure life , wee maye haue store of Weapons at hande agaynste the moste gréeuous and most daungerous offence of all offences . These matters being handled , he commeth vnto the seconde parte of the vse of this Treatyse , the whiche consysteth in setting forth preceptes and rules for the well and honest framing of our life , by the which true Godlinesse especially shyneth forth .

The second parte concerning the vse of Godlinesse , vnto the ordering of our life well and honestly : whereof hee setteth downe seueral precepts : from this 19 ver. vnto the 10 ver. of the twelfth chapter . A Praeface concerning the vse and excellencie of Godlinesse .

19. It is good for thee to learne this , yea also withdraw not thy hand from this thing : for he which feareth God , shal escape from all these .

20. Wisedome doth strengthen a wise man more then ten mighty Princes that are in the citie .

21. Trulye there is not a righteous man vppon the earth , the whiche doeth good , and sinneth not .

The Exposition .

19. It is good , &c. ] From hence I take the beginning of a new discourse , whereinto Solomon after his maner falleth with a most pleasant ioyning of this vnto that which wente before . For as these wordes may be an end of the former discourse , so do they fitly make a way vnto that which followeth . For before that he commeth vnto particular precepts , he setteth down certayne thinges by way of a Praeface for the strengthening of our mindes . He had sayde before , that on the one side blockishe sencelesnesse , and on the other side curiositye were to bee shunned and auoyded : nowe he willeth this meane to bee kepte , A mean to be kept . that wee so embrace the one , that wee depart not from the other , that is to saye , wee must not abate so much of that same ouermuche waywardnesse , that wee fall into blockishe sencelesnesse : or that these thinges are so curiouslye to be searched after , that wee should sinne through boldnesse and pride .

Thus do the learned interpreters expound it , yet it may be simply expounded : that this doctrine is with all studie and diligence to be imbraced , as being especially necessarie for all the partes of our life : and that we ought not to be slacke in a matter of so great weight . And hee teacheth in plaine wordes , wherein this remedie doeth consist , through the benefite and helpe whereof we may ridde our selues out of all the encumbrances of this life , namely , in godlines : which causeth that our feete slyde not whilest the vngodly do triumph , as the Prophet speaketh : and doth keepe vs safe and sound among all the outrages of things most disordered and out of square . For this is the meaning of these wordes : Hee that feareth God , escapeth out of all these .

20 And he entitleth godlinesse with the honourable name of Wisedome : whose force & efficacie hee doeth by and by set out by a most fine similitude . The summe is : that in the true knowledge of the true God , the faithfull haue a sure and certain remedie for the ordering of their whole life . Then he sheweth an expresse necessitie the which constraineth vs to runne thereunto , to call for the help and ayd thereof .

21 Truely , &c. ] Of which wordes , this is the meaning : that the blot & blemish of sinne is so great , that it wrappeth in all mankinde , so that no man is exempted and free from the same . And whereas the meanes consisteth in wisedome only , whereby we may set our selues at libertie and free from this common infection , he teacheth that all diligence is to be vsed , that by all meanes we may embrace wisedome . Necessitie therefore maketh wisedom or godlines to be the more recommended vnto vs , so that in it we may be certaine of the true and assured victorie .

A prohibition concerning backbitings and slaunders .

22 Giue not thine heart vnto al the words , which men shall speake : least that thou heare thy seruaunt speaking euil of thee .

23 For hee also many times hath knowen thine heart , that thou also hast spoken euil of others .

The Exposition .

Against back bitings and slaunders . 22 Giue not , &c. ] Hee teacheth that backbiting is to be auoided , that is to say , that neither we shewe our selues willing to heare backbitings , nor yet defile our tongues with those infamous or slaunderous reportes : or at the least wise , if our names be torne and rent with the euill speaches of backebiters , that wee bee not dismayde in minde . And this is a thing of great importance in our whole life , as James sayeth : That hee which knoweth to bridle his toung is a perfect man . Contrariwise , The discommodities of an euil toung as it is a chiefe vertue to refraine our toung , so an vnbridled toung bringeth an infinite euil vppon men : as lamentable experience doth teach : that with the winde of euil speaking , a little sparke doth burne vp a great wood . And of all the troubles wherewith this life of men is encumbred , this vnto good men is farre the most grieuous , when as they are slaunderously reported of , in steede of that the which vertue setteth before her an honest commendation , as a chiefe reward for well doing . But the nature of backbiting and slaunder is , The nature of slaunder . to bee an enimie vnto trueth and vpright dealing : to speake euill of things well done , or at leastwise of such things as of them selues are excusable : or else because of some blemishes ( as no doubt there are some in the verie best and most honest men and actions ) generally to condemne good deedes and good men . And this infection of backebiting doeth rage so farre , that ( as one sayeth ) it seemeth vnto many to be altogither meate & drinke as it were . But wee ought to haue not onely a chaste toung , but also chaste eares , lest that if we shall speake euil and falsly of others , or bee delited with such as doe backebite others , wee our selues also haue experience of the same harms against our own good names . Therefore the Wiseman sayeth : Least thou heare &c. that is to saye , least thou feele the reproches euen of vile and base persons . For by the worde seruants , Seruants . he meaneth not onely those of our house , but also men in degree inferior vnto vs . And the word seruant is verie significant and of great force . For it is not without the iudgement of God , that those which forsake their duetie , suffer punishment at their hands , of whom they ought to be loued and reuerenced . Those of our house therefore , and al those which are vnder our gouernement , and whose parte it is to maintaine our good name , shall speake euil of vs , if we speake euil of others . For he setteth downe in the next verse a reason of those punishments , which are in deede as a reward againe vnto vs .

23 For also , &c. ] He teacheth vs that wee haue to consider that it commeth not to passe without the iudgement of God , that they are euill spoken of , the which haue had no due regard of the estimation and good name of others . This requitall God payeth againe often times , that hee which hath slaundered others , shoulde himselfe bee hurt with the venome of backbyting . The good , and such as are no slaunderers are notwithstanding sometimes euill spoken of by others . Yea , and it falleth out vnto good men , and such as are not to bee touched with this vice , to be wounded with the arrowes of slander . Against which discommoditie wee must set that remedie , the which the Apostle teacheth : That wee must walke through good report , and euil report . Let vs only strengthen our mindes with a good conscience , which shal be vnto vs in steed of a brasen wall . We must in deede haue regarde of our good name , because of our neighbour ( as the holy ghost giueth vs in charge ) prouiding good and honest things before men : and especially wee are to labour , to prop vp our mindes with a good conscience . If we must needes beare the slaunders of enuious persons , let vs comfort oure selues with the testimonie or witnes of oure conscience , and let vs not rest vpon men , or seeke the praise of the people . Let vs so walke through our euill report , if the world shall goe about to empaire our good name by slaundering vs , whilest wee doe our duetie according vnto the compasse of our calling : A good conscience weigheth not the slaunders of the world . and let vs waite for the help of God , the defender of our innocencie , who in his good time will bringe foorth our light out of most thicke darknes .

24 All these things haue I tryed in wisedome : I haue saide , I shal be wise , and it went farre off from mee .

25 It is farre off , what shall come thereof ? And who shall find out that which is most profounde and deepe ?

The exposition .

24. & 25. All these things , &c. ] Minding to handle sundrie precepts and rules , the which doe appertaine vnto the liuing well , hee layeth downe before an excellent doctrine , as it were the foundation of morall precepts : yea , and by the confession of his owne voidnesse of ability vnto any goodnes , he witnesseth how rash and vaine the attemptes and endeuours of all men are , Knowledge of true wisedom must bee sought for without our selues . to the ende that wee shoulde diligently learne , that the studie of true wisedome is placed without our selues . That there is such corruption in men , and that the same hath taken so deepe roote in them , that it cannot be rooted and pulled vp without verie great endeuour and labour . Therefore that no easie and readie matter is gone about , when as the doctrine is taught , as touching the way howe to lead our life aright . For that both the knowledge , & also the doing of so weightie a thing standeth in most great hardnes . So the holye ghost doeth often exhort vs vnto repentance and newnesse of life . Not that this lyeth in our power ( for God giueth vs as the will , so also to worke ) but that our dulnesse should be shaken off , The vse of exhortations in the scriptures . after that being priuie vnto our owne weaknesse , or rather voidnesse of all abilitie , to doe any good , wee doe vnderstand that we are to flye vnto the helpe and ayde of God . Godlinesse , namely is true wisedome , not a certaine vaine and ydle contemplation or knowledge : but as it is the knowledge of our saluation , and the badge of the forgiuenesse of sinnes : so is it also the guider and leader vnto true and vnfained newnesse of life . But as forgiuenesse of sinnes is a singular gift of God , so also is regeneration or newbirth : the which is linked vnto it by an vnseparable band . Therfore Solomon doeth so open the mysterie or secrete of regeneration , that he sheweth it to be without the power of man . For whither soeuer the witt of man runne out , which way soeuer it turne it selfe , true wisedome doeth flye from it and can not abide it , the which in deede is worthie of the name of true and healthfull wisedom . That this is the true meaning of the 24. and 25. verses , the learned wil iudge , thinges being wisely considered . Other expositions I of purpose ouerpasse . The whole sentence is finely seasoned with a figuratiue kind of speach .

The Reader may easily gather the doctrine out of the former exposition . Therefore here and in other Morall preceptes I will ease both my selfe and also the Reader of this labour .

A prohibition concerning the auoyding of wantonnesse or whoredome .

26 I and mine heart haue gone about , to knowe , to trie out , and to search for wisedome and reason : and to knowe the wickednesse of follie , and the foolishnesse of errour .

27 And I haue founde out a thing more bitter than death , euen a woman : because her heart is as nettes and snares : her hands as bands : he that is good before God shall escape from her : but the sinner shal be taken by her .

28 Behold this haue I found ( saith the preacher ) one after another to finde out the count .

29 The which my soule hath sought hitherto , and I haue not found it : I haue found one good man of a thousand : but I haue not founde one good woman among all these .

30 Only behold , this haue I found , that God made man righteous : but they haue sought many inuentions .

The Exposition .

26 I and mine heart &c. ] He vseth this preface to shewe that he speaketh of a thing that was not vnknowen vnto him , nor yet any common matter : but verie great and harde . Hee sayeth therefore that he turned his minde euerie way , that he diligently searched all things , and vsed all diligence , that he might throughly knowe the natures of al things , and finally vnderstande the difference of good and euil . To this purpose appertaine these kindes of speaches : To trye out , To seeke , To knowe : Reason , wisedome , wickednes , Errour . He wil except nothing , that he may signifie and expresse an exquisite & perfect knowledge , as hee did before in the first Chapter , and 17. verse . Hauing set downe these things by way of preface , he addeth :

27. 28. and 29. And I found ] It is a precept concerning the auoyding of wantonnesse , A precepts concerning the auoyding of whore●●● & harlots . or letchery , and the allurements of harlots , with the which many are entangled vnto their own destruction . For by this word Woman , hee vnderstandeth not euery woman , but such a one as is vnchaste , whose trickes and suttle shiftes he setteth oute in expresse wordes of Nettes , Snares , and handes , from these snares he sayth that the Wise man is free , but , that the sinner , that is to saye , a wicked and prophahe person , is intangled in them . Therfore in the prouerbs calling men backe from the infamous luste of adulterie , he teacheth that the wayes of a man are before the eyes of the Lorde , and speaking of an adulterer , he sayth that he feared not the Lord . For it is a blinde and profane boldnesse , breaking the holy bands of faith and chastitie , to lie with a straunge woman , or another man his wife . The wantonnesse of men hath burste out vnto so great lewdnesse , that they scarce think fornication and adultery to be any great sinne : and albeit that they being compelled through shame , and through the authoritye of the euerlasting lawe of God haue made lawes agaynst these sinnes , yet those lawes lie a sleepe and are altogether ydle . But the spirite of God hath no lesse sayde . Thou shalt not commit adulterye , than Thou shalt not be a murtherer or a theefe : and doth punishe these same fornicatours and Whoremaisters with very great punishmentes euen by the selfe same women , vnto whose loue giuing ouer themselues , they doe rage after more then a beastly manner . The which thing Solomon doeth flatly note : That a woman is more bitter then death it selfe : and that it is layd vpon sinners by GOD , as a most grieuous plague , the which thing the examples of all both people and times haue shewed : and Solomon himselfe hath had experience hereof by a lamentable example both for himselfe , and his , howe great calamities and miseries those immoderate loues of women are wont to bring .

27. and 28. Hee addeth vnto the amplifying of the matter , ( and vsing also a preface , that hee knew the same by assured experience ) a liuely description of womens nature , namelye , A liuely description of womens natures . that the nature of women is as it were made and giuen vnto all naughtinesse , so that there is in it nothing good , nothing sincere : but that it is full of the kindes of all wickednesse . Yet these thinges must bee rightly and wisely vnderstoode . For hee doeth not simply condemne the nature of women in it selfe , as it was created of God : Solomon doth not simply condemne the nature of women but hee speaketh of the corruption of womens nature : not so in anye case as if all and singuler women were intangled with these vices , but that often times many women are touched with these vices , by reason of the vehement and sharp swaye of nature . Therefore , where as Solomon in this place sayeth that among a thousande hee hath founde one good man , but neuer any where a good woman , it is to bee vnderstoode by an excessiue speache , or figure which the Rhetoricians call hyperbole , to the ende that the treacheries , which lye lurking vnder the allurementes of women , might the better be expressed , that they may be the more diligently auoided . For that he doth not simply in it self condemne the nature of women , he plainly declareth in these wordes ,

30 Only &c ] As if he should say , I do not accuse the nature of women created by god , neither yet the workmaster himself in nature : but I accuse those vices , the which besides the first original estate of nature haue through the fault & corruption of men , bin brought into nature . Doubtles the nature it self of women is not to be accused : but rather the blasphemies of Philosophers are to be detested & abhorred , Vile speaches of Philosophers against women . the which haue termed womankind , a blemish and maime of nature : yet we must confesse , that which experience saith to be most true , that there commeth vnto the weaknes of womankinde a certaine sharp & vehement swaye of vices , so that if women wil suffer those naturall affections to beare rule in them , there cannot choose but bee an infinite euil : as ( accordingly as I haue sayde ) the histories of all ages and nations by lamentable examples doe witnesse . This thing ought to cause vs with al our hart to abhorre the vnlawful loues of straunge women . Moreouer , that we walke warily & wisely with our own wiues also , as with the weaker vessels , being warned by the home discordes of holye men , as of Abraham & Iacob , for women , Yea , and godly women also being admonished with these speaches as it were Oracles , ought the more earnestly to labour in bridling the pricks and prouocations of their owne nature , that through prayers and modestie they may correct and amend the same naughtinesse & subtiltie that is naturally in them . So Paul beateth downe the pride of women , putting them in mind , that Eua sinned first , and then that shee caused Adam to sinne . We haue also to marke that the corruption of man his nature is in such sort attributed vnto one man , that with all , the propagation or spreading of it abroad must be acknowledged in his posteritie : in as much as it getteth strength by going , and sinne alwayes is in trauaile with , and bringeth foorth newe occasions of euils .

A precept concerning modestie , the which proceedeth from true wisedome . The eight Chapter .

1 Who is as the wise man ? And who is as hee that knoweth the interpreta●ion of a thing ? The wisedome of a man doeth make his face to shine , and the strength of his face shal be changed .

2 I giue thee counsaile to take heede to the mouth of the King , and to the worde of the oth of God .

3 Haste not to goe foorth of his sight : stand not in an euill thing : for hee will doe whatsoeuer pleaseth him .

4 According vnto the worde of the King there is power : and who shall say vnto him , what doest thou ?

The exposition .

1 Who is , &c. ] Man his wisedome puffeth vp a man : but contrariwise the wisedome of God doeth frame him vnto true modestie . Of this kind of modestie Solomon intreateth in this place . For this is the meaning of these words : that the efficacie and force of wisedome doeth especially shyne foorth herein , that howsoeuer it set him before other men , the which is endued with it : neuerthelesse notwhithstanding it doeth so dispose him , that the more he doth exceede others in vertue and praise , Wisedome maketh a man , the more hee excelleth others in good giftes , the more to be more lovely & modest then others . so far doth his modestie excell , what is then the force of wisedome in man . This especially , sayeth hee , that it chaungeth his countenance , that is to say , it taketh all sternnesse and proud loftinesse out of his countenance , and frameth him vnto true and sound modestie . He sheweth another kinde of modestie , the which consisteth in the due reuerence & obedience of the magistrate .

2 I giue thee counsaile , &c. ] True religion doth not wil vs to be barbarous , and such as cannot abyde the companie and fellowship one of another : but will haue vs to loue and maintaine the societie and fellowship of mankind , and to containe our selues within it according vnto the measure of ciuil honestie . The first precept , as it were the foundation thereof is , Honor thy father and thy mother . The calling of Magistrats & also obedience vnto them is established by the fift commaundement . By which commaundement the good order and obedience of magistrates is established : For there must bee degrees of such as rule , & of such as obey in mankind , the plague and ouerthrowe whereof is Anarchie , or such a state wheras there is no gouernour at all . Solomon therefore willeth vs to behaue our selues wisely towardes the magistrate , and least there should be licentiousnesse & malepart sawcines , he compasseth the life of man about with boundes , and setteth down obedience . I wil , saith he , and commaund , That thou take heede vnto the mouth of the King , that is to saye , that with reuerence thou obey the commaundements of the Magistrate . Hee addeth an exception , least he might seeme to commend a certaine infinite obedience , as if Kings might rule according vnto their pleasure and lust . And vnto the worde of the othe of God : The oth of God , what it is . The oth of God he calleth the obedience the which we do owe vnto God , as namely being holye and vnchangeable by all the bandes of an oth . It is therefore as if he should say , We must in deede obey the magistrate : but yet so farre , that God haue reserued vnto himselfe his authoritie and obedience , by whose power and authoritie Kings doe raigne , wee must in such sort obey the King , that obedience vnto god be not broken . For it is a right and due obedience : first , that we obey the voyce of God , the which also the mouth of the King ought to sound : The chiefe duetie of the magistrate . For it is the first and the chiefe duetie of the magistrat , that he be a maintainer of true religion . Secondly , that we also obey the rule of the magistrat , the which is not against the worde of God , according vnto the rule : Giue vnto God the things which are belonging vnto God : and vnto Cesar , the things which belong vnto Cesar : For thus far may the obedience vnto god very wel stand with the rule of the magistrat . Nay he resisteth God which resisteth the magistrate commaunding that which is right and lawfull . What is to be done , if the magistrat commaund thing● vnlawfull , Otherwise , if the magistrate , doe commaunde vngodly and vnhonest things , vnto the preiudice of an higher power , that is to say , of God , ther is a rule : We must rather obey God then men . Therfore the mouth of the King must bee in such sort taken heed vntO , that the authoritie of the othe of God remaine safe & sound . And least that curiositie , ambition , busimedling , couetousnes , & such like outrages should carry men away headlong , he setteth downe bounds , or rather layth a bar in the way , that euery one that is in subiection vnto the rule of the magistrat should keep himself within the limits of his duetie :

3 Hast not ] as if he should saye : Think not that it can come to passe , that if thou fall into the displeasure of kings , that thou canst escape their handes and power . Doest thou not know that Kinges haue long hands ? Therefore , stand not in an euil matter , that is to say : commit not any thing , whereby thou maist prouoke the maiestie of the King , who as he is the maintainer of the lawe , so is hee also the reuenger and punisher of wickednesse . For he will do whatsoeuer pleaseth him , &c. Therfore chiefe and soueraine authoritie is giuen vnto Kings , that they maye at their pleasure , doe what pleaseth them , as hee sheweth in the next verse , describing and setting out this soueraigne power and authoritie of Kings : so hee opposeth or setteth the power of Kings armed with the sworde against the licentiousnesse and pride of men , as the Apostle notably teacheth Rom. 13. It is therefore meete and necessarie , The Gospell doth not hinder , but mainte●ne the authorit●e of magistrates , and teacheth the duetie of subiects , &c. that the politike ordinance and good order of humane societie bee obserued and kept of the faithfull , the which so farre off is it , that it shoulde bee impeached or hindered by the Gospell , that it is rather true , that the same is especially stablished by this onely foundation , as wee also haue before shewed at large concerning this matter .

¶ A Precept concerning Patience , or christian Fortitude , or manhoode . From this place vnto the 15. verse of the ninth Chapter .

5 He that keepeth the cemmaundement , shall not know an euil thing : the heart of a wise man knoweth both time and iudgement .

6. For vnto euery purpose there is a time and iudgement , because the misery of man is greate vppon him .

7 Because hee knoweth not what is to come : For who can tel him when that shal be .

8. There is no man that hath power ouer the spirite , to reteyne the spirite , neyther hath he power ouer the day of death , neither is the casting forth of dartes his in the battel : neither shal vngodlinesse deliuer them that possesse her .

9. I haue seene al this , and I haue giuen mine hart vnto euery worke that is done vnder the sunne , and I saw a time to be at hand , when a man ruleth ouer a man to his own hurt .

10 And then I saw the wicked buried , and they returned , and they which came from the holye place , were forgotten in the same citie , where they had done right . This also is vanitie .

11 Because the sentence of the Iudges concerning an euil worke is not giuen speedily , therefore the heart of the sonnes of men is wholy vpon this to do euil .

12 Although a sinner doe euill an hundred times , and god doe prolong his dayes , yet I know notwithstanding that it shal go wel with them that feare the Lord and haue feared before him .

13. And it shal not go wel with the vngodly , neither shal he prolong his dayes , he shal be as a shadow , because he feareth not before his face .

14. There is a vanitie whiche is done vppon the earth , because there are righteous men , vnto whome it falleth out as if they had done the worke of the wicked : and there are wicked men vnto whome it falleth out as if they had the worke of the iust , whervpon I said that this also is vanity .

15 And I praysed ioye , considering that there is nothing better for man vnder the sunne then to eate and drinke and to reioyce : and that this at leastwyse shall cleaue vnto him of his labour in the dayes of his lyfe , the whiche GOD hath giuen him vnder the sunne .

16 Therefore I gaue mine heart to know wisedom and to see the businesse that is done on earth , because he seeth no sleepe with his eyes day nor night .

17. And I sawe concerning the wh●le worke of God , that man can not find out the work which is done vnder the sunne , for the which man laboureth to seeke it , and findeth it not : yea and if the wise man shal say that hee giueth his diligence to knowe it , hee can not finde it .

The ninth chapter .

1 Surely I haue put al this in mine hart , and to declare al this that the iust and the wise , & their works are in the hands of God : man knoweth neither loue neither hatred of al the things which are before them .

2 Al thinges fal out alike vnto al men : and one end is vnto the iust , & vnto the wicked , vnto the good and cleane and vncleane : to him also that sacrificeth , and vnto him the which doth not sacrifice : like as hee that is good , so also is hee that sinneth : and hee that sweareth is lyke vnto him which feareth an oth .

3 This is euill among al things that are done vnder the sunne , that there is all one issue or falling oute of thinges vnto all : and also the heart of the sonnes of men is ful of euil , and madnes is in their heartes , in their life : and after this vnto the dead .

4. For there is hope vnto euery one that is ioyned vnto al them that are aliue : because a liuing dogge is better then a dead Lyon .

5 For they that are aliue knowe that they shall dye : but those that are dead know nothing , neither haue they any more reward , because their remembrance is forgotten .

6 Also their loue , also their hatred , also their enuie is already perished , and they haue no portion anye more for euer , in al that is done vnder the sunne .

7. Goe , eate thy bread in ioy , and drinke thy wine with a merry hart : because that now thy workes are acceptable vnto God .

8. At al times let thy garmentes be white , and let there not be oile wanting vpon thine head .

9 Liue thy life with the wife whom thou hast loued , al the dayes of the life of thy vanitie , the whiche God hath giuen thee vnder the sunne all the dayes of thy vanity : because this is thy portion in this life , and of thy labour wherewith thou labourest vnder the sunne .

10. All which thine hand shall find to doe , do it according vnto thy power : because there is no worke , nor thought , nor knowledge , nor wisdome in the graue whether thou goest .

11 I turned about and saw vnder the sunne , that the race is not to the swift , nor battel vnto the strong , no , nor bread vnto the wise , nor riches vnto the prudent , nor yet fauour vnto men of knowledge : but time and chaunce commeth vnto them al.

12 Because man also knoweth not his time , as fishes are caught with the euil net , & as birdes are taken with the grinne : so shal the sonnes of men be taken in the euil time , when as it shal fall vpon them suddainly .

13. I haue seene this wisdome also vnder the sun , and it is great vnto me .

14. A little citie and few men in it , and a great king came against it , and besieged it , and builded great forts against it .

15. And there was found in it a poore man being wise , and he deliuered the citie by his wisedome , and no man remembred this poore man .

The Exposition and Doctrine together .

5. He that keepeth , &c. A harde battell . ) There is no greater nor harder battel in this life , then to ouercome the wandring waues and tempests of the same . But because these grow fast on vpon vs on euery side , and in the whole race of our life , there is none eyther more common or more plentifull argument , whereon our talke ought to be more occupied . For as much therfore as there are so many sorts of miseries in this life , Solomon therefore doth giue vs new remedies agaynste them : and besides the discourse handled before , now he beginneth a new garnishing of the same . And first of all he layeth downe a generall doctrine , Hee that keepeth the commmaundement knoweth no euil thing : The commandement . The Commaundement he calleth the word of God , by the which alone we learne what is to be done , what is to left vndone , and after what maner our life is to be ordered .

To know an euil thing is to feele and haue experience of misery or trouble , To know an euil thing . or to bee wrapped with greefes and losses . The summe is , that in the word of God the faythfull haue true and certaine quiet and rest , and albeit that they be neuer so much tossed too & fro with the great waues of calamities and miseries : yet out of it the wholsome remedie is to be set againste all encombrances . It is agreeable vnto that moste sweete promise , Blessed is the man whom thou shalte instruct O Lord , and shalt teach thy law ; that thou mayest giue him rest from the euill dayes , &c. And the Prophet confesseth in an other place , that hee then at length gate the victorye out of a moste greeuous tentation , when as bee entred into the sanctuarye of the Lorde : Habacuc . And Habacuc sayeth that in the confusions and disorders of things falling oute in this life among men , he stood vpon his watch , and waited diligently what the Lorde woulde speake . Out of the word of God then and oute of the diligent meditation and study thereof , a true and present remedy may and ought to be set for the ouercomming of all the calamityes and troubles of our life , so that we maye praye with Dauid , Lead me through the way of the worlde . Yet Solomon his meaning is not to saye , that the faithfull shall be free from all troubles : ( the which is agaynst both the flatte word of God , and also experience ) but this is the meaning , that albeit they bee carried out into the maine sea of miseries , The faithfull must not loke to be free from al troubles . yet that they shall remayne vndrownable in the midst of the waues , through the guidance and leading of this diuine knowledge shining alwayes and safely vnto them , as a loadstarre , And he goeth on to shewe the power of this wisedome . that is to say , of the true knowledge of God .

A wise man knoweth time and iudgement : by which wordes he doeth not onely signifye a right opportunitie and occasion to do thinges , but also the issues of them : so farre foorth namely as we are perswaded out of the worde of God , that no tentation taketh vs , but such as vseth to fall out vnto men , and that GOD is faythfull , and will together with the tentation at his due and good time giue away out of our battailes and striuinges . Therefore we learne two thinges out of the worde of GOD , a fit and conueniente waye howe to behaue oure selues in our battayles and striuinges , that we bee not ouercomen of them : and an assured hope of an happye ende of oure Combates . Hee setteth downe a reason of this saying .

6. For vnto euery purpose , &c. ] The worde Chaphets which they translate a wil , he signifieth a purpose , an action , a kind or trade of life , as wee haue noted before , the meaning is , That there are appointed and sette tymes , and as it were certayne seasons for all thinges . That a Wise man doth learne these out of the worde of GOD , and noteth the peculiar properties of euery seuerall thing and action , and doeth apply them wiselye , as may serue for his turne and profyte : and to place the cheefe pointe of their wisedome in the prouidence of God , by the which let him be assuredly perswaded , that all his affaires are gouerned : and therfore when as he hath all thinges belonging vnto him , reposed in GOD , that he shal not bee dismayed through euill and false rumors or reportes , as the Prophet speaketh : albeit ( the whiche an other sayde , vpon farre vnlike constancye ) the world shoulde go to wrack , and breake in sunder , The faithfull holden vp with the prop and stay of God his prouidence . the fall thereof shall not make him afrayd . The faythfull among so manye and so greate tremblinges , and fearinges , as namelye being tossed too and fro dayly with infynite stormes , and tempestes , coulde not chuse but perishe a thousand times , vnlesse they were held vp with the proppe and stay of this godlye confidence or trust .

7. Because he knoweth not , ) Hee goeth on in his discourse begun : to wit , concerning the maner how men ought to gouerne themselues in so great disorder of thinges falling out vnto men in this world . Hee describeth and setteth out this disorder , and teacheth fit remedies agaynst the same , whereby true constancy might be setled in our mindes , to ouercome all encombrances valiantly and stoutly . The whiche discourse he continueth from this place vnto the 13 verse of the ninth chapter . The particle Ki is not causal , but copulatiue only : as before in the sixth chapter . A greeuous doubt vnto flesh and blood . He setteth downe a most greuous doubt wherewith our mindes are muche troubled , for that all men both good and bad doe die indifferently , and all are as it were blotted out and taken away with the common dart of death . Against the which doubt , he wil bring remedies , but first hee sheweth reasons of the doubting . Because he knoweth not , &c. The sum is That the end of this life is vncertaine . For who can iudge of the end of death that is to come ? The houre then of death is vncertaine , yet all must dye , whosoeuer they are . The whiche hee sheweth in the next verse .

8 There is no man , &c. ] The necessitie of dying lyeth vpon all men : Al men what soeuer , must needes dye . no man of what autoritie or power soeuer , can by any meanes auoyd it : no albeit he would go about to fighte with death in a set battel , and with a great armie and host of men , what sleights soeuer he vse , and to what artes soeuer he betake himselfe . This hee expresseth by a notable similitude . By the wordes Mischlachath bammilchamath ( the which they translate , Sending oute , or , sending in of warre hee meaneth power and force , and that suche as is armed with an hoste of Souldiars : and by the worde Reschang he signifyeth crafte and subtiltye furnished with wickednesse and trecherye : All these thinges he sayth to bee manifest by continuall experience of thinges : namely that lewde persons , euen at the same time when as they giue ouer themselues vnto wickednesse , and oppresse their Neighboures by violence , are ouertaken manye times of Death when they thinke not on it , and contrarywise , that godly men do dye with the same Darte of Death . And these thinges are signyfied by expresse wordes , by the worde Returning he noteth death : as in the Psalme 89. by the decree of the most soueraigne and high Emperour , Returne ye sonnes of men : vnlesse by the worde Returning you will also vnderstand the perpetuall memoriall or remembrance of them , The remembrance of the wicked after death maketh them after a sort to liue againe among men , but vnto their great shame and reproche . by the which they maye verye ill bee sayd after death to liue againe among men . By these words That holy men doe come from the holy place and are forgotten in the same citie in the whiche they haue done right , He meaneth that godly men , whilest they doe liue in the Church of God , and discharge their calling , doe also giue place vnto the necessity of death . This he saieth to be vanitie , to shewe that he hath broughte reasons of this doubting . The which being shewed , hee by and by bringeth remedies . As if hee shoulde saye , In as muche as death is common as well vnto the godlye as vnto the vngodlye , is there then no difference betweene them both . Solomon answereth

The wicked abuse the patience of God vnto sinning . 11 & 12. Because , ) Because , sayth hee , that God doth not by and by take punishmente on the wicked , but waiteth for their amendmente with long patience : therefore the vngodlye flatter themselues in their sinnes , and lette loose the bridle vnto vngodlinesse . But albeit they seeme to sinne without punishmente , because God giueth them a verye long space of time , yet this ought to be sure and setled in vs , that they onlye shall in the end be happye , the whiche with true feare serue GOD , and walke in his obedience godlye and carefullye : contrariwise , that the vngodly are vnhappy : for whome there doth the greater punishment remaine , by how much they haue sinned the longer and the more scotfree : so that by the longnesse of God his patience a greater destruction ought to be foretokened vnto them : after no other sorte , then as the longer shadowe warneth that the light will by and by fade awaye , and that the night is hard at hand . This I take to bee the playne and true meaning of this place .

By the worde Sentence hee vnderstandeth the execution of the iudgemente of GOD , that is , as the Apostle speaketh , the reuealing of the righteous iudgement of God : by the delay of the whiche iudgemente wicked men take occasion of waxing madde in outrageousnesse of sinning .

The summe is , albeit that freedome from punishment may seeme to be graunted by god vnto the wicked in this life , so that they maye triumphe , as if they had not onely shaken off the yoke as it were , but also had receiued a rewarde of their wickednesse : A great difference between the godlye and the vngodly . yet that there is neuer the lesse a great difference betweene the godly and the vngodly , the whiche no doubte shall in his time appeare . Hee sheweth the cause of the diuerse ende betweene them both . For that the godlye doe feare before the presence of God , but the wicked doe not , for this is a saying alwayes true , that true Religion is the way vnto true and euerlastinge happinesse : like as vngodlinesse or Atheisme is the waye vnto vnhappinesse . The vngodlye therefore shal be vnhappy , whatsoeuer the outward appearaunce of thinges falling oute in this worlde shall shewe to the contrarye : Contrariwise the Godly shall bee happye , as Christe hath notably declared by the parable of the riche glutton , and the poore Lazarus , yea and the truth also wrested out of the mouth of Bileam , Bileam . spite of his heart , Let my soule dye the death of the righteous .

An other tentation . 14. There is a vanitie , &c. ) He noteth another tentation , That there is a great disorder in life it selfe , as well as in common death : namelye for that the godly many times haue ill successe : and contrariwise , the vngodlye , good successe . The whiche disorder hee marketh with the name of Vanitie . For what is more contrary vnto reason , then that it should go ill with the good : and well with the badde ? Therefore man his reason sayth , That the faithfull lose their labour in seruing of God , as the Prophet sayth , Of a truth I haue clensed myne heart in vaine , and haue washed myne handes in innocency . Agaynst this doubte , Solomon setteth downe fit aunsweres .

The first answere vnto the former ●ntation . 15. And I praysed , &c. ) The first answere , that we must not curiously giue ouer our selues vnto these cogitations and thoughtes , but that nothing is better , nothing is more excellent ( in as much as no man can rightly giue a cause of these disorders , wherewith the lyfe of man is troubled ) then ridding our minds out of these cares , cherefully to vse the benefites of God : & committing our affaires vnto the prouidence of GOD , that we go not about in any case curiously to prie into the secretes of thinges vnknowne , as namely to seeke why the Lord dealeth after this and this maner . Therefore that it is the best soberly to consider of these matters : and at no hande so to behaue our selues , that by reason of the too vehement or earnest conceiuing of them , we be bereft of the fruit of God his benefites . This is the first answere .

16. Therefore , &c ) The seconde aunswere , if , The seconde Aunswere . sayth he , thou search after the thinges that fall out vnto men in this life , and the causes of the same , albeit that thou bend all the sharpnesse of thy witte vnto the contemplation and studye of so greate secretes , employ all thy labour and diligence , and defraude or keepe thy selfe from sleepe , and other necessary helpes for the mayntainaunce of this life : yet shall thy mind be altogether astonied , and thy enterprise of searching shall be in vain . Therefore he forbiddeth that wee bee not wise according vnto the iudgement of the reason of man : but oute of the word of God , which is the true and sounde wisedome . In a worde , hee signifyeth , that it ●annot possible bee , that we should vnderstand the causes of those thinges , the whiche in the common life of man , doe after so sundrie sortes fall out : yea and moreouer that it is a most vayne thing , to vexe our minde about the searching out of them too curiously : but that we must stay and rest vppon the worde of God , from whence true oracles or aunsweres must be set and taken .

The ninth Chapter .

The thirde answere . 1. Surely I haue , &c. ) The third answere , although it be so , that is to say , that the reasons can not be yeelded of these troubles and disorders : yet neuerthelesse we are to hold for certaintie , that all thinges are by God most wisely gouerned . He sayth by way of Preface that hee diligently trauailed about the searching oute of all this matter : by which enquirie he sayth , that hee learned , That the iust , &c. ) That is to saye , that GOD hath a singuler and an especiall care of good and godlye men . Not as if GOD hath cast away the care of other men : but hee diligentlye declareth that whiche was in controuersitie , and wherevpon all the discourse was taken .

Who they are whom Solomon calleth iust and in what respect . The iust according to the vse of the scripture he calleth the faithfull : whome God namelye of his meere grace accounteth for iust , as being he that iustifieth the vngodlie , as the Apostle saith , whilest he imputeth vnto them their faith in him vnto righteousnesse , and in whom also he imprinteth the testimonies of righteousnes , that is to say , of a pure and innocent or giltles life , as the pledges of their election . Hee calleth them Wise , because they are enlightened with the true light of true wisedome , that is to saye , with the knowledge of God and with Godlinesse , the which is true and sounde wisedome . This is one cheefe point of this whole answere , yet he adioyneth a new and diligent description of the wauering & vncertaine condition , and estate of the life of man . And yet ( for so I expound the particle gam ) man knoweth not neither loue nor hatred , &c. that is to say , Although it be moste certaine that God hath an especiall care for the saluation of the faithfull , yet such is the course of thinges falling oute vnto men in this life , that it cannot bee iudged by their outwarde shewe and appearance whome God loueth , or whome he hateth , for there is euery where such a confused shufling of things together , that ther is all together all one ende , and the same common vnto all men both godlie and vngodlye : and when as lewd persons haue passed all their lyfe in wickednesse , yet at length they go vnto death , as vnto the last ende of thinges : wherewith they are taken awaye , like vnto other men , the which seeme with one dart of Death to bee slayne quite . I reade al this in one contexte and tenour together , from this first verse vnto the end of all the sixte verse : and thinke this to be the true meaning of these wordes . The summe is : Howsoeuer things goe in the world , yet the prouidence of God watcheth continually ouer the faithfull . albeit the outwarde shewe of things do cast a certaine infinite or endles confusion before the eyes of man his reason , yet that this is sure and certaine , that the prouidence of God doth continually watch ouer the saluation and safetie of the faithfull . But the wordes with an exquisite and great garnishing of figures , are more diligently to bee examined . He sayeth : that man knoweth not either loue or hatred of all things which are before them , that is to saye : It can by no meanes be iudged , by the difference of those thinges , the which sundrye wayes fall out in this life , what men are acceptable vnto God or no ? for the wordes loue & hatred are to be referred vnto God and not vnto men , that is to saye , What men God loueth or hateth . Therefore the olde translator hath not translated them well , Man knoweth not whether he be worthie of loue or hatred . The Sophisters in deede halfe Pelagians ( to speake most modestly & gently of them ) haue lewdly corrupted this place , Against the Papists corrupting this place . to bring in a doubting , that is to say , a tormenting of the consciences of men : as if the faithfull ought not to bee certainly persuaded in their consciences , that they albeit neuer so vnworthie , are loued of God for Christ his sake , when as by faith the which hee also giueth vnto them , they lay holde vpon his free promises : nor contrariwise , that sinne is most greatly hated of GOD : but that men ought to stand at this point , that they stagger and wauer in doubting . The which doctrine shaketh the foundation of true religion : for it taketh away the efficacie and force of the promises and threatnings of God . The verie principall and in deede effectuall effect of faith is , that persuasion or trust , whereby wee assuredly beleeue the forgiuenesse of sinnes , and that the spirite of God is a witnesse vnto our spirit , that we are the sonnes of God , & do approch without feare vnto the throne of grace . The which full assurance or trust , hee that taketh away from faith , doeth altogither weaken and destroy faith , and so farre as in him lyeth , maketh God a lyar . As God is true in his promises , so is he also in his threatenings . Nowe as wee are to beleeue that God is true in his promises , so must wee also doubtlesse beleeue that hee hath the same trueth in his threatenings : and therefore that hee is greatly offended euen with his children , when they sinne , that with this bitt we may be helde backe from wickednesse , and robbe not God his prouidence of one of her eyes . For God is both iust and also mercifull : and wee must stedfastly agree vnto his worde , wherein we are taught that wee are the sonnes of God , and that the euerlasting foundation of oure faith standeth in such sort that it cannot bee shaken , vpon his free good will : also that God is an enimie vnto sinne : that we may feare him because he is good . This is a true doctrine , & agreeable vnto faith , the which Sophisters do impurely defile : and they fouly corrupt this place , when as it doth manifestly preach of the prouidence of God , against such as denye his prouidence because of the outwarde appearance of thinges , for that it goeth ill with the good , and well with the bad : and because of these sightes or disorder they do fal away from God . For by these wordes , All things before them , all those things are signified , which befall vnto this life , and are apparant before the eyes of men : by the outward consideration of which thinges cannot bee gathered , whome God doeth loue or hate . And why he so sayth , he yeldeth by and by a reason .

2 All things fall out &c. That is , there is all one end vnto the Godly , and vnto the vngodly . Yet doeth hee wisely describe and set out the difference of the men betweene them selues , vnto whome , notwithstanding there is a common ende . He that sacrificeth . Hee calleth Him that sacrificeth , him that diligently giueth himselfe vnto the seruice and worship of GOD , and doeth holily keepe the seruice and ordinances set downe by the lawe . Contrariwise , hee calleth him that Sacrificeth not , such a one , as contemneth the worship of GOD. The which is a token of a godlesse & an impure heart . He calleth him a Sinner , according vnto the common vse of the scripture , which is a man of notorious lewdnesse and wickednesse : Him that sweareth , hee termeth such a one , as abuseth an othe by swearinge either prophanely , Him that sweareth . and when there is no neede ( as those doe the which doe spice their talke with blasphemies , as if it were with ornamentes of Rhethorike ) or by forswearing in an earnest matter . Which is a signe of lewde and extreme wickednesse .

And hee sayeth , that there rangeth so great disorder among men , that there is all one ende vnto all men . And that men take such a common course of life , as if there were no feelinge after death , and that there shoulde bee no punishment at all for sinnes , as if , after that they haue passed ouer this life , they care not howe , when the race thereof is runne , they must passe vnto death , as vnto a common necessitie , whiche shoulde swallowe vp , and blotte out for euer the memoriall of all men , whosoeuer they are . Hee marketh this prophane cogitation or surmize with expresse wordes : The heart of men is full of euill , & madnesse is in their heart , in their life : and after this vnto the dead . And in the two nexte verses hee paynteth out the tryumph of death ouer all kinde of men .

4. and 5. For vnto euery one . ] The effects of life & death compared togither . He compareth the effectes of death and life togither , vnto the garnishing and amplyfying of the matter . Him that is ioyned vnto all them that are aliue , hee calleth euerye liuing man , whiche hath the vse and benefite of life , of howe lowe or base condition or degree soeuer he be . Him he sayth to be better then a dead man , whosoeuer at any hand he be , and in howe great dignitie soeuer hee did sometimes excell , vsing a prouerbe : That a liuing dog , is better then a dead Lyon . The vse of which prouerbe serueth to shewe the excellencie and commoditie of life . Vnto the same purpose appertaine the wordes of the next verse , Death vanquisheth man and al things belonging vnto man . of the which this is the plaine and true meaning , that all things the which do belong vnto men , yea & also men them selues especially ( if the outward shewe & appearance be looked vnto ) do altogether dy , and are taken away by death . And it is a trimme kinde of speach seasoned with a fine figure : that Loue , Hatred , Enuie , and other affections , whose dominion was large and wide , whilest they were aliue is extinguished and put cleane out , with death and also with the possessers of them , and that there shall bee no profite of them before the chiefe Iudge , as vnto whom accounts must be giuen of their whole life . And that this is a disorder of things falling out in this life vnto men experience it selfe doth sufficiently and abundantly teach . What then must wee doe among so great outrages ?

7 Go , eat . ] These things he noted in the beginning of this place at the 15. verse of the eight Chapter . Curiositie altogither vnprofitable . Nowe hee gathereth a generall conclusion of the same , and that notably shewing the whole matter , the effect is , That curiositie is altogither vaine and hurtfull , that it doeth vexe and torment the minde , because of the outrages and confusions of this life : that it is better with a sober and cheerefull minde to vse the benefites of God , and diligently to apply our selues euery man vnto his calling , and to bestowe the powers of our minde about the discharging of it faithfully and painfully , whilest that by meanes of life & occasion we may , and to stay vpon the blessing of God , whereupon doubtlesse all the happie successe of all things doe depend . Go therefore , sayeth he &c. that is to say : Torment and vexe not thy mind too much with these cares : but rather vse and inioye things present with assured quietnes of minde : as for thinges falling out vnto men in this life the which thou canst not helpe , suffer them to passe and fleete awaye , as they come . And he doeth set foorth and garnish this plain sentence verie finely with diuerse words , Go , as if hee should say , rid thy selfe out of these mad cares : for what neede is there , and what doth it profit thee to busie thy self about many matters ? As it was by Christ obiected vnto Martha too busilie occupying her selfe about her housholde . Eat , drinke , that is to saye : vse and enioy freely the commodities of this life . To this purpose perteine these wordes ,

8 At all times let thy garmentes be white , and oyle vppon &c. ] By which wordes he signifyeth that wee must leaue nothing vndone for the enioying of a merrie and pleasant life , namely , that cleannesse and finenesse is not to be ouerpassed , Against such as make an allegorie of this place . the which doeth make meate & drinke more pleasant . For where as some do allegorically expounde these wordes , of the simplicitie of the heart , it is true I confesse , and agreeable vnto faith , but yet it is from the right meaning of this place . And by Oyle hee vnderstandeth sweete smelling oyle , and other pretious oyntmentes , the which were much vsed in the East . For God doeth not onely giue vnto vs things necessarie for the maintenance of our life , but those thinges also which doe serue for honest and ioyfull pleasure : as is shewed Psal. 104. Finally , saith Solomon :

9 Liue thy life , &c. ] that is so saye , enioy thou the commodities of this life with assured and sound contentednesse of minde : A good wife is one of the greatest blessings that mai befall vnto a man in this life . with the wife , then especially , when as God hath giuen thee a wife meete for thee , and fit for thy mind and manners : then the which benefite , among the blessings which appertaine vnto this life , nothing is better , nor more deare , nothing more profitable nor more plentiful vnto al the parts of life . All the dayes , &c. If thou shalt haue obteined this benefit at the hands of God , vse it as a pasport to wander ouer the race of this miserable life : A prouiso concerning the vse of the things pertaining vnto this life . & dwel so with thy selfe , that thou haue at home with thee as houshold gestes , contentednes , & ioy of mind . And he will haue the vse of all these things pertaining vnto life thus far to be free , that always a necessary exception be vnderstood , namely so far as God hath created them , to be vsed of the faithful soberly , and with thanks giuing . For the wiseman in this place speaketh of the lawful vse of things . This moreouer must be supplied out of the Apostle , That we fasten not our affection neither vpon the getting of these things , nor vpon the vsing of them , nor vpon the forgoing of them : but that we possesse them as not possessing them , that we want & abound according vnto the plesure of the lord : & finally , that we be always redie to liue & dye vnto him , and not vnto our selues . Now he adioyneth a new circumstance :

10 Al that &c. He signifieth , A present remedie for the auoiding of the wearinesse of this life . that it is a most present remedy for the auoiding of the tediousnes of this life , that euery one of vs diligently follow his own vocation , & imploy all the powers of his minde about the discharging of it faithfully . For there is nothing more busie than is idlenes , the which filleth the mind with vain cogitations , as if there were not alreadie present occasion to occupy it about , They be the wordes of the Poet Horace , by the which he noteth the follie of such , as letting go the present occasion to doe good , idly muse vpon other matters . & to followe some trade : for so saith he : The husband man or countrie man waiteth vntill the riuer leaue running . Contrariwise , the mind being occupyed about some certaine businesse , is not cumbred with those curious wearinesses of searchinge after needelesse matters . All that which thou shalt finde , hee sayeth not that wee must doe whatsoeuer wee list or please , but whatsoeuer shall appertaine vnto our calling . And hee giueth to vnderstand that there are sundry sortes of callings , but that euery man ought to bee occupied in his owne calling , and that sayeth hee : According vnto the power , that is , as thou art able , and according vnto the measure , the which God the vpright arbitrer and disposer of his owne giftes , hath imparted vnto thee . For this is a true and certaine rule for all callings : A necessarie rule for all callings . Not to be wise aboue that we ought to be wise , but to be wise vnto sobrietie , vnto euerie one according as God hath imparted the measure of faith . Hee addeth : Because there is no worke &c. In the graue whither thou goest . His meaning is not ( as the mad Epicures do say ) that there is no sense or feeling after death , & that therefore the whole man is destroyed : but this hee meaneth , that we must labour in our calling , whilest it is day , before the darknesse of death ouertake vs , in the which there shal be no time to worke . In a worde , he willeth vs diligently to followe our calling , and in it to vse faithfull and painful labour , and diligently to take the opportunitie and fit times to doe well , as the Apostle saith : Whilest we haue fit time , let vs do good , that God may find vs labouring in his worke . But how farre , and with what minde wee ought to worke , he now further teacheth .

11 I turned , &c. ] These wordes do plainly agree with them that went nexte before , yet they containe an excellent garnishing of the whole doctrine : That the affaires of men are gouerned by the prouidence of god , Nothing hath good successe with out the blessing of God . the which doctrin is the foundation and principall point of this place . The summe is : That all the endeuours of men are in vaine , vnlesse the blessing of God be with them , the which onely is the effectuall way in deede for the doing of things happily , or with good successe , and ( as one sayeth ) the perfection of all well doing . By the words of Turning about and seeing , he sheweth that the same thing was confirmed by experience , the which he had diligently marked . That the race is not vnto the swift : Hee teacheth in expresse wordes , that the issues & falling out of things are not in the hand , or industrie of man , no not in those things the which appertaine vnto this life , as Ieremie sayeth : I knowe Lord , that the way of man is not in man . Not as if a man were a blocke , and that there were no election or choyse of will in them : ( the whiche politike men call the beginning of doing ) but because GOD doeth bende the same purpose of the will of man , into what waye hee will , and doeth gouerne and dispose the issues and fallinge out of thinges with an absolute and chiefe rule and power . Hee teacheth therefore that all the seasons of our whole life are without man , All things pertaining vnto this life ar gouerned by God . and constantly gouerned by GOD : And of purpose reckoneth vp such thinges as are more notable in our life , the successe of thinges valiantly atchiued , warres , the way to gouerne our families , riches and wealth , knowledge : all which he denyeth to be in the power of man .

By the Worde Breade , he vnderstandeth a conuenient and moderate trade of liuing , as is an Housholde : By riches and wealth , the greater states of Cities and Kingdomes , for the saying of the Prophet is most true , If GOD builde not the house , &c. the whiche also he applyeth vnto Cities & all gouernments : Wheras he sayth that tyme and chaunce doe happen vnto all thinges , it is thus to be vnderstoode , that wee knowe that God doeth dispose the opportunities and falling out of times by his certayn prouidence . For that which God doth , not only beyond nature , and without the help of nature , but also agaynst nature , after a secret maner and vnknowne vnto men , Chaunce . that same do men call Chaunce . GOD therefore , sayth Solomon , doth wisely dispose thinges , neyther are they in the power or wit of man , as if he should saye , I will thee to laboure diligentlye in thy calling : yet so farre forth that thou trust not in thine owne wisedome and strength : but that thou beg and wayte for helpe from God : and what issue soeuer fall oute , that thou perswade thy selfe that it was better so to haue bene , and that thou acknowledge thine infirmitie or weakenesse . Thus he applieth this generall doctrine of the prouidence of God vnto his purpose .

12 Because man also , &c. ] The assured trust in God his prouidence is the onely remedie against the troubles and disorders of this worlde . Hee applyeth that which he sayde before : that the workes of men were in the hande of God , that is to saye , the whole doctrine of the prouidence of God , vnto the question in hand , that in so great vncertaintie of this miserable and troublesome life , wee may knowe that the confidence and trust of this doctrine is to bee applyed vnto euerie one of vs , least wee bee ouerwhelmed with the waues of desperation : but let vs strengthen our selues with the certaintie of GOD his prouidence , in these holye cogitations , against the doubtfull and vncertaine assaultes of fortune , as they saye . For this is the onely remedie against the vnstedfast troubles of the life of man . The vncertainties of this life hee garnisheth and setteth out with a notable similitude , likening men vnto fishes and birdes , the which are taken on the suddeine with a nett .

13 And hee bringeth a notable example of the wonderfull prouidence of GOD , in the gouernement of the issues and fallinge out of thinges altogither vnlooked for , settinge a preface before it , that the matter maye more heedefully bee noted . Also I haue seene this Wisedome , &c. as if hee shoulde saye : This example I bring of the wisedome of GOD in the gouerning of the worlde . And it is greate vnto me , that is to say , the consideration of so notable a thing is of very great force with me , albeit that such matters passe by the eyes of men vnregarded , for that they thinke these thinges either to come to passe by chaunce , or else by some ordinarie meanes of nature : yet I neuerthelesse doe iudge it to bee a most great worke , That which others attribute vnto fortune , the faithful must ascribe vnto the prouidence of God . yea , and of most great wisedome , that is to saye , that whereas men doe attribute it vnto Fortune , it is wisely to bee noted and marked , that wee may make our profite thereof : and let them not slippe awaye without consideration , although they fall out daily in this life : and that wee ascribe the cause of all those thinges vnto the prouidence of GOD , &c.

14 A little citie ] Hee signifieth that great matters are many times atchiued of a fewe men , and that contrarie vnto the opinion and expectation of all men . Themistocles . Themistocles , when as the safetie of Graecia was past all hope , forsaking Athens , gaue an ouerthrowe vnto the mightie host of Xerxes , the which was wont to conquer others almost with the verie name of it . Cyrus , Cyrus . with a verie small beginning wonne the most large Empire of the Chaldeans . Alexander with a small armie put to flight the greate hoste of Darius , Alexander . and got the Empire of the East . And that I rehearse not infinite examples out of the memorie of all nations and ages , Fraunce . my poore countrye within these few yeres hath seene diuerse spectacles or sightes of such vnlooked for issues among the rages and furies of ciuil warres . After such sort is the prouidence of God wont to disapoint the enterprises of men : as Marie notably teacheth in her song , and daily experience doeth aboundantly prooue . But for the better setting forth of the matter Solomon vseth an excellent comparison , and the same consisting of contraries : An excellent comparison . To wit , of a mightie King , and a poore man : of a small citie , and fewe men to defende it , of a strong and great armie to assault it : yet , there was the ouerthrowe and here the victorie and happie ende . These are notable and euident tokens of the prouidence of God , the which notwithstanding vnthankfull men doe not acknowledge .

15 And no man ] Thus men that haue verie well deserued of others , are manye times euil requited for their labour : of which examples there are store , and too manie in all common wealthes and kingdomes both of old and newe times . The vnthankfulnes and blockishnes of men . But herein consisteth the greate vnthankfulnesse , and great blockishnesse of men , that they doe not acknowledge God to bee the author of these things so wonderfull . And by the waye hee noteth the difference betweene a good and wise man : and a wicked & foolish man : of the which matter he will speak by and by .

A precept concerning true Wisedome . From this 16. verse vnto the 8. verse of the 10. Chapter .

16 Then I said , wisedome is better then strength , although the wisedome of the poore be despised , & his wordes be not heard .

17 The wordes of wise men are rather heard in quietnes then the cry of him that ruleth among fooles .

18 Wisedome is better then instruments of war : but one sinner destroyeth much good .

The tenth Chapter .

1 As dead flies cause to stinck , and do putrifie the oyntment of the Apothecarie , so a little follie causeth him to stinke that is in estimation for wisdom & glory .

2 The heart of a wiseman is at his right hand , & the heart of a foole at his left hand .

3 And also the heart of a foole fainteth , when as he goeth by the way : and hee sayeth of all men , that he is a foole .

4 If the spirite of him that ruleth rise vp against thee , leaue not thy place : because that gentlenes causeth great sinnes to be quiet .

5 There is an euill the which I haue seene vnder the Sunne , like vnto an errour that goeth foorth from the presence of him that ruleth .

6 The foole is set in great excellencie : & the rich sit in a lowe place .

7 I haue seene seruants vppon horses , and princes walking on the ground like seruants .

8 He that diggeth a pit shall fall into it : and he that breaketh an hedge , a Serpent shall bite him .

9 He that remoueth stones , shall hurt himselfe thereby : and hee that cutteth wood shall bee in danger thereby .

10 If the sword be blunt , and one hath not made cleane the edge , hee that cutteth must put to more strength ; but wisedome is the excellencie of the doing of a thing right .

11 If the serpent bite when he is not charmed , so is there no excellencie vnto one that is full of toung .

12 The words of the mouth of a wise man is grace , but the lippes of a foole destroy him .

13 The beginninge of the wordes of his mouth is follie , and the ende of his mouth , is wicked madnesse .

14 And the foole multiplyeth words : and faith , Man knoweth not that which shal bee : and who shall shewe vnto him , what shal be after him ?

15 The labour of fooles doeth wearie them : the which notwithstanding know not to go into the citie .

16 Wo be vnto thee ô land , when as thy king is a child , and thy Princes eat in the morning .

17 Blessed art thou ô land , when as thy King is the sonne of nobles , and thy princes eat in due season , for strength , and not for drunkennesse .

18 Because of slothfulnes the roofe bendeth it self to fall : and because of the idlenesse of the handes the house droppeth through .

19 The Bakers make bread for laughter , & wine maketh them merrie that are aliue , and siluer aunswereth all .

20 Speake not euill of the King , no not in thy thought : and speake not euil of the rich in thy bed-chamber : because the foules of the heauen shall carrie the voice , and that which hath winges shall declare the matter .

The Exposition and the doctrine noted togither .

16 From the words going last before he falleth into a new matter , ioyning with a pleasant knitting togither that which went before with this that followeth . For he had spoken of the happie successe of the wise man : who notwithstanding that he had verie wel deserued of his citie , the which he deliuered from present destruction , receiued none , or else a verie sorie reward : now he describeth & setteth out the efficacie & force of true , that is to say , of Christian wisedom , & compareth it with the folly of men & notably teacheth the vse of it for euery parte of the life of man . Taking therefore occasion of this discourse of that which went next before : Then , saith hee , I said . By that example I considered , & plainly gathered the force of wisedome . To say . For , to say , ( as hath bene often noted ) signifyeth certainly to affirme a thing . He saith therefore that he was throughly resolued That wisedome is better then strengh , that is to saye , that there is more force in wisedome vnto a good and happye life , then in strength : albeit that the madnesse and lewdnesse of men be so great that they contemn and despise the voyce of a good and a wise man . And Solomon describeth the nature and effectes of wisedome and folly .

17 The words of wise men , &c. ] He doth therefore so set out the effects of them both , that by the comparison of folly hee doth encrease the commendation of wisedome . He sayeth that the words of wisemen are hearde in quietnesse rather then the crie of him that ruleth among fooles . Diuerse men expound these wordes diuersly . I vnderstand them simplye thus , This place diuersly expounded . Albeit that a wise man bee voyde of those glorious shewes and coloures , that prophane men doe proudlye sette out themselues with : yet neuerthelesse , that the godly simplicitie of good men is , farre more forcible and profitable then the exquisite bragging of wicked men . So hee setteth Wordes in quietnesse , that is to saye , the modest and milde speeche of the wise man , againste The crie of him that ruleth among fooles , that is , against the loude and fyled speeches of fooles , yea euen of those that carry the cheefest sway and authoritie . And he sayeth that the wordes of the wise are rather heard , then the wordes of the foole , because there is in them more power and profite . Wise men therefore doe speake by the effects of that which followeth of their speeche . Therefore there is in these wordes no contrarietie with the wordes of the 16 verse , in whiche this same was denied . Wise men are not hearde of lewde and vnthankefull persons , because these refuse their sober and profitable counsaile : yet are they heard , albeit that lewde men bee neuer so muche agaynst it , because of the manifest profite of them , the which doe clearely shine forth by the fruitefull effectes . Nowe after what manner , and by what effects the wordes of wise men are heard , he teacheth in the next verse .

18. Wisedome is better , &c. ] For as by sober and Christian Wisedome many commodities doe redound vnto all men , so follye and lewdnesse bring infinite hurtes vnto men . He calleth him a sinner ( as I haue noted manye times alreadye ) the which is an vngodlye and a prophane person , agaynst whome he matcheth A Wise man that is to saye , a godly and an honest man . For the cheefe poynt of true Wisdome is , to liue godly and honestlye . Solomon therfore describeth that same true wisdom , the which Iames calleth the wisedome from aboue : the which doth not onely teache the waye of saluation , but also the meanes how to frame our life well and blessedly : so that hee that is indued therewith shoulde not onlye be profitable vnto himselfe : but also should bring great and profitable benefites vnto all other men .

Agaynst him he setteth an vngodly and wicked man , of a badde and naughtie conscience , hurtfull especially vnto himselfe , and also vnto other men : of which like plagues and corruptions of mankinde , there haue bene both many in times past , and are also at this day , vnto the ouerthrowing of common wealths and families : whilest that they also procure hurt vnto themselues , these sinners albeit endued with singuler wittes , so farre as concerneth ciuil and externall matters , the holy ghost marketh with the reproche of folly and madnesse , that we shoulde know that it is a bottomlesse gulfe of greatest and most extreame madnesse , Most extreme madnesse to depart from the seruice of God . to departe from the pure worship and seruice of God . These ciuil giftes , albeit neuer so greate and fayre in shewe , yet are they so defiled with the stayne of this badde Conscyence , that they bring assured destruction vnto their owne Maysters , the which hee sheweth in the next verse .

The tenth chapter .

1. As flies , &c. ) Suche , sayeth he , The corruption of wicked folly . is the corruption and infection of this wicked follye , that he which is infected therewith , albeit hee be otherwise endued with great and excellente giftes , yet he stincketh shamefully , that is to say those same giftes are altogether vnprofitable and hurtfull , and turne so much more vnto his greater condemnation , by howe muche they were more greate and excellent .

By the worde Oyntmente , according vnto the vse of the scripture , some pretious or excellent thing is signified , as , Vnto a smell of sweete sauoure , speaking of the efficacie and vertue of our redemption : A sauoure of knowledge , speaking of the preaching of the Gospell : A sauour of a sweete smell : speaking of the bounteousnesse and liberality of Christian charitie , whiche speeches are vsed by Paule in his Epistles .

And by the worde Folly ( as I haue sayde ) I vnderstande that same sinfull ignoraunce of GOD and of a man his owne selfe : the which causeth that excellent giftes otherwise ( as of knowledge , Wisedome , eloquence , yea of martyrdome and myracles ) are rotten Flies . If thine eye be darke sayth Christe , thy whole bodye is made darke .

Saul . Iudas . Saule had excellente ciuile giftes , so also had Iudas : but they were rotten or stinking Flies in oyntmente . Ciuile giftes therefore are in suche sorte to be wished for , that wee especiallye begge of GOD the holy ghost , that is to saye , gifts not to be repented of , whose moste holye effecte is a good conscience : that wee may reioice especially on this behalfe , that our names are written in the booke of life : and with the holy Apostle so striue , that we maye carry away the reward . The stinke therefore of an euill conscience is to be taken heede of and eschewed . And this comparison of counterfeit wisedome being wont to be vsed by the way of the olde sound fathers in religion , may bee alleaged to discipher out those also , whiche departing from true faith , and the feeling of the Lord himselfe do in name only professe themselues to bee of the Church of Christ , Vnto whom this comparison now adayes may bee fitly applied . suche as there haue bene many in times past , autors of heresies and schismes , and is now adayes also pretended vnder the name and title of Catholicisme .

2. The hearte of a wise man , &c. ) Hee goeth on in the comparison of a wise man and a foole . The wise man hee sayeth to haue his Heart at his right hande : and the foole , At his lefte hande , by a fyguratiue kinde of speaking , signifying that the knowledge of a good conscience , is the guide and leader of our whole lyfe . The Prouerbe is taken from this , that the righte hande in a man is readye to doe thinges : and the lefte hande vnreadye : So to bee at the righte hande , is to directe and gouerne , as Psalme , 16. A wise man then doth gouerne himselfe and his whole life well and happily : but a foole throweth himselfe willingly headlong vnto destruction . This is that whiche he sayth .

A foole willingly seeketh his own destruction . 3. By the way by which , &c. That is to saye , He taketh the waye of destruction , hee willinglye runneth vnto his owne ouerthrowe . For it is knowne that by the Worde Way , a course and trade of life is signifyed . His heart fainteth he is voide of iudgement and reason , that hee may be carried with a certayne blinde rage vnto his owne miserie .

And yet he sayth , Suche is his boldnesse and so greate , that he sayth of all men , Hee is a Foole , that is , hee condemneth others . Therfore he noteth that ambition , the which being rash and foolish , dareth to condemne not onely the godly , but also furiously riseth vp agaynst God , and through folly assaulteth heauen , after the maner of Gyauntes . Hauing shewed the nature of Wisedome and follye , he setteth down the effectes of Wisedome for the ordering of our life rightly & wisely , & that in most weighty and necessary matters .

How we ought to behaue our selues toward an euil Magistrate . 4. If the spirite , &c. ) Hee teacheth howe wee oughte to behaue our selues towardes an euill Magistrate , and then especiallye when as wee are come into such streightes , as that wee stande in his displeasure , in this daunger wee muste not set anger agaynste anger , but ouercome the anger of the mightyer , by modestye and mildnes . The which doubtlesse is of great importance in this life , into the whiche befall sundrie encumbrances of those great daungers . For it is an hard thing ( as one sayeth ) to striue agaynste our betters .

If the spirite of him that beareth rule aryse vp agaynste thee , that is to saye , if the Magistrate waxe angrye agaynste thee , by an expresse manner of speaking , signifying the vehemencie and force of anger . Forsake not thy place , behaue not thy selfe vnmodestlye , nor leaue thy duetie , passing the boundes of thy duetye , attempte not anye thing againste the Magistrate , being prouoked with his doing of thee wrong . To forsake a man his place , To keepe a man his place is to leaue his duetie : contrariwise where the Apostle willeth to walke stedfastlye , or as some translate it , Comely , his meaning is , that a man should keepe his place or degree as is meete and comely . Solomon therefore willeth greate mildenesse and Wisedome to be vsed towarde the angrie Magistrate .

He yeldeth a reason of his counsaile , Because gentlenesse or myldnesse . He meaneth that gentlenesse will pacifie and asswage the minde of the angrie Magistrate , yea and moreouer bring to passe , that the matter breake not out vnto any further sturre . And why hee thus speaketh , hee goeth on to shew .

5. There is an euill , &c. ) As if he shoulde say , It is in deede a verye harde matter to beare the pride and furiousnesse of vniust men , yet of two discommodities , the lesser is to bee chosen : we must rather giue place vnto a Tyraunt , then that there should come greater inconuenience .

Ephoroi , or Ouerseers , were certaine magistrates in the common wealth of the Lacedemonians appointed to see that the King kept the lawes and did the people no wrong , the which forme of gouernment remayneth yet in some places , as may appeare by this Author . And he speaketh of priuate persons , for the Ephoroi or Ouerseers in a common wealth , the which are appointed vnto the cheefe Magistrate , as it were bandes to bridle the higher power , ought to set themselues against a tirant waxing insolent and proude against the lawes and customes of his countrie . This is indeede a great euil , that is , a great disorder , Vnder the Sun , in this life , And like vnto the error , in which the prouidence of God seemeth to be wanting . Yet it commeth forth from the face of him that ruleth , that is to say , it is gouerned by the assured prouidence of God . He addeth a newe circumstance of this matter .

6. & 7. A foole is set , &c. ) In disordered and tyrannicall gouernmentes , Pickthanks , and proud vaunting Thrasoes being in fauour and liking with the tirant doe beare the cheefest sway , Noble men being thrust out , vnto whom the lawes doe giue authoritie : And it commeth also often times to passe , that base persons are exalted vnto the place of great dignitie , the rightfull owners being put back . In these great dangers , the graue counsayle of the holy ghost is , that we behaue our selues wiselye , and discreetely , and cause no needelesse broyles , but rather that we giue place vnto the greater power of a tyraunt , albeit he be neuer so wicked : whome God in his iust iudgemente will haue to reigne to punishe those , Why God will haue a tyrant to reigne . which woulde not obey him ruling iustly and mildly by his word . So the Prophet willed the people of GOD oppressed by the vniust power of Babylon , to pray for the peace of Babilon . Nothing is more repugnaunt or contrarye vnto true religion , then disorder or disobedience , and the same ciuile . The gospell taketh not away , but establisheth obedience vnto Magistrates . For the Gospell taketh not awaye the authoritie of the Magistrate , and politike gouernment , but doth establishe it : yea and moreouer it willeth subiectes to be obediente euen vnto euill Magistrates . For as concerning those thinges the which appertaine vnto the worship of God , and the peace of oure consciences , there is extant a profytable exception of the same truth , the whiche is neuer contrary vnto it selfe , That it is better to obey God then men . Neyther is it the minde of Solomon to make men blockes ( as some people are idolators of their owne Kinges ) but hee teacheth that wee oughte to behaue our selues wiselye and discreetelye amonge these outrages and disorders , least that we heape vp one euill vpon an other : obseruing diligentlye the circumstances of persons and times , the which hee taughte before to bee one especiall point of christian wisedome .

8. 9. He that diggeth a pit ) A precept for the auoiding of craftinesse and deceit , the which is matched against true and holy wisdome . By the one he sayth that thinges go verye ill forwarde with men , and with the other to haue verye good successe : and therefore that the true and sure waye of doing thinges well and happilye to consist especially in this vpright and simple wisedome . Plaine and vpright dealing with wisdome , is the way to make things go well with vs . Contrariwise , that it cannot bee , but that by subtiltie and deceit endlesse trouble must arise vnto craftie persons . For of ill counsayles there are wont to be bad endes , according vnto that rule : Heinous crimes are punishmentes euen in this life , and , With what measure ye met , with the same it shall be met vnto you agayn . The continual experience of things teacheth this , from whence haue sprung these sayinges .

He that against an other man Plutarch de audiendis poetis . Doth mischeefe worke and frame , May make accounts that he himselfe , Shal not escape the same .

And , Hesiodus . Bad counsaile forgde by craftye head An other to entrap : Doth often fall by due desert Into the forgers lap .

And the whole kinde of speaking doth excell with a notable garnishing of Figures . For there are vsed similitudes and examples of deceytes , the which deceytes are the effectes of a craftie and subtle minde . The first similitude . Hee that diggeth a pitte , &c. which similitude is often in the scripture , Psal. 7. Prouerb . 26. and in many places else . The meaning is that craftie persons doe perishe through their owne artes , and doe procure harme vnto their owne selues by the selfe same means , that they did practise against an other . To this purpose are the other similitudes referred . The second . Hee that teareth or pulleth vp an hedge , that is to saye , as he whiche breaketh downe the hedge of an other man his grounde , a serpent commeth out of the hedge , and hurteth him : so he ●hat seeketh the hurte of his Neighboure , doth willingly hurt himselfe .

He that remoueth a stone , The third . As he hat plucketh vp the boundes of an other man ●is grounde , doth bring himselfe into very grea●e daunger , namely into some great punishmen● appointed by lawes , against such as pull vp land marks : as was this lawe of the twelue tables Hee that shal pluck vp any bounde , lette him bee punished . So sayeth hee , He shall be confounded , that remoueth boundes , because it is a capitall crime of man his owne priuate authoritie to remoue marks . An other similitude , Hee that cutteth woode , The fourth . The application of this similitude is easie by that which went before . as if a man cut wood in another man his wood , breaketh his legge or his arme , or some other ioynt , or bringeth himselfe into some other daunger .

10. If the sword be blunt ) An argument by comparison to amplifie the efficacie or force of wisedome , after this maner : industrie and force earnestly vsed , may do much , but wisedome is of far more force and is farre more excellente , naye it is the only way to doe thinges well and with good successe . Of these wordes therefore this is the meaning , if the edge of the sword be blunt , and he which vseth it , do not whet it ( for the Hebrewes saye , To make cleane the face or edge of a sworde , for , To sharpen the pointe of it : because a sworde is scoured , and waxeth brighte ) and therefore he can not vse it readily , and to anye purpose : if hee put to more strength , he sh●ll helpe the bluntnesse of the sworde . So he ignifyeth , that when as crafte hath no good successe , wee maye come vnto open force , bu● yet that this force is of it selfe of no valew . He setteth down the other part of the comparison , But wisedome is the excellencie o● doing a thing right : of the which wordes t●is I take to bee the plaine meaning , Wisedome is of farre more force then crafte and strength , vnto the doing of thinges luckily ▪ and therefore we are not to think that our affayres will prosper with vs by euill artes and subtiltie , Our affa●res cannot prosper by ●rafte and deceit . as the Prophet giueth warning : Trust not vnto oppression , nor vnto stealing , neyther be ye vayne , &c. The Hebrew word the whiche they translate To doe a thing righte , or , to directe , signifyeth to doe a thing well and with good successe .

That same true wisedome therefore teacheth the waye to order thinges both priuate and publique with good successe , the whiche also God doeth make to be the seruant of ciuile happinesse : Contrariwise , subtiltie , craft , busie medling are the ouerthrowes both of families , and also publike gouernmentes , as experience is a most plentifull witnesse by very notable effects .

11. If a serpent bite , &c. Against slaundering and pratling . ) A precepte Concerning the auoyding of backbiting and pratling : agaynste the whiche , wisdome yeeldeth a fit remedie . And he setteth oute the discommodities of this slaunderous and poysoned Pratling by a notable similitude . If a serpente bite , that is to saye , Slaunder is like the byting of a Serpent , which is not charmed . For it is commonly supposed , that the poyson of serpentes is expelled , or driuen oute by charmes . After whiche phrase of speaking the Prophet describing the wickednes of the vngodly sayth They haue poyson like vnto the poyson of a serpent , like vnto the deafe adder the whiche stoppeth her eare the whiche heareth not the voice of the Charmers . Doubtlesse slaunder , is a sore plague , Slaunder the firebrand of dissentions . and a fyrebrande of greate dissentions , whereof doe afterwardes insue hurliburlyes and garboyles in mankind . Therfore it was sayd in the lawe , bee thou not a backbiter among thy people . And the holye ghost in the fifteenth Psalme , thrusteth a slaunderer out of the possession of the kingdome of Heauen . And in an other Psalme hee denieth that it can by any meanes be , that the profession of true religion can be in the mouth of a sclaunderer . Why , sayth hee , hast thou my lawe in thy mouth , and sittest to backbite thy Neighboure ? And Iames sayeth that his religion is in vayne , which doth not bridle his tongue .

Hee calleth the euill speaker and slaunderer , A Lorde of tongue , who placeth great power and authoritie in the sleightes and boldnesse of his tongue , as in the 12 Psalme , the saucie boldnes of suche wicked persons is described , With our tongues , say they , we will preuaile and beare rule , &c. and in the Example of the Varlet Doeg , there is a patterne of such poisoned monsters , suche as the courtes of Princes are full of . But he sayth that the Pratler and he that is full of tongue doth not only hurte others , but also greatlye hurt himself : making a comparison with a good and a wise man .

12 The words of the mouth , &c. ] A wise man so speaketh , that he getteth himselfe fauour : but a foole slayeth his selfe with his wordes as it were with his owne weapon . The memorye of all times and people hath seene such bad counsailours , who as they haue hurt others , so also haue they hurt themselues . Experience therefore is a true commentarie of this doctrine . He sheweth a cause of this vnluckie end .

13. The beginning , &c ] Because that in the beginning , in the middest , in the ende , that is , alwayes a foole erreth , being carried awaye headlong with follye and blindenesse , wherevppon it cannot bee otherwise , but that all thinges must fall out ill vnto him . Yet he doeth so please himselfe in the darkenesse of his foolishe blindnesse , The boldnesse of fooles . that albeit hee see not the thinges before his feete , yet hee dareth in such sorte to pronounce of thinges most furthest off to come , as if hee had them at his owne commaundement . This is it that hee sayeth : And the foole , &c. Solomon reprehendeth this folly , setting downe a reason , Man knoweth not , 14 verse . As if he should saye , it is a point of extreme folly , to determine of thinges to come , when as it lieth not in the power of men to know things to come . For I take these wordes to be spoken in the person of the Preacher , and not in the person of the foole as the interpreters say : who in this plaine sentence doe surmise a needelesse want of wordes . Therefore he concludeth that this vanitie of fooles is most hurtfull vnto themselues .

15. The laboure of Fooles , &c. ) That is to saye , Those ouerthwartly wise doe attempt many thinges in vaine , they take muche payne aboute vnprofitable and daungerous matters , and doe procure manye heauie happes both vnto them selues , and also vnto others : and whilst they search after darke and hard matters they become starke fooles in common thinges the which are knowne vnto all men . For this is a description of hurtfull busie medling , wearying it selfe vnprofitably in all matters , sauing suche as are good and profytable . Not to know the waye into the citie , in a prouerbiall kind of speeche , Not to knowe the way into the citie . signifyeth to be ignoraunt in a thing that is knowne vnto all men by a metaphor taken from those whiche leauing the high way , seeke a neere waye , and going verye farre about , doe goe wandring vp and downe , from the Citie , vnto the whiche they meant to take their iourney . So foolishe men whilest they followe after high matters , leauing the common waye , they doe fall into great errours , and doe go verye muche out of the way . There are many examples of suche vanitie in Contraries , who whilest they conceiue greate empires and dignities in their mindes , they sticke fast many times in small matters , a small stone breaketh or beateth back a greate waue , as one sayeth . Such are the heathen Philosophers , following that same vaine vanitie nothing beseeming Philosophers : who in needefull and common matters being altogether boyes , that is to saye , being ignoraunte of the waye to lyue well , haue vaunted of the thinges , the which they haue not seen , Horace . as the Apostle saith : as Democritus , who beholding the firmamente and stars , suffered his grounde to be spoiled by cattel . And in the common course of life also , such kind of men are to be seene , who ( as Bernarde sayeth ) do all things sauing that the which they ought to doe . They know not the way into the citie , the which is a patterne of those curious ones , whome the Apostle sayeth not to worke at all , but to be busie medlers with that wherewith they haue nothing to doe , and woulde haue them to be noted by an Epistle , as vlcers and cankers of holie assemblies : as were those idle and busie widdowes , 1. Tim. ver. 13.

16 Wo be to thee ô Land . ] He spake before of the manner howe wee ought to behaue our selues in the daungers of a disordered and tyrannicall gouernement : nowe he preacheth of an happie and vnhappie gouernement . Therefore I suppose these two verses and the twentieth to be set out of their places by the Rabines : The storie of the Leuite his wife , wrong placed as it is likely . as is manifest concerning that storie the which is in the ende of the Iudges , concerning the wife of the Leuite defiled by the Biniamites , in the which mention is made of Phinees the sonne of Eleazar , the which could not liue vnto that age . Yet am I afrayde to chaunge so much as one title in this place . But if they bee ioyned with the fifth verse , the sentence will runne the more aptly . Wo , therefore vnto thee O lande . He sayeth , that the same land is vnhappie , the which meeteth with euil princes : contrariwise that that land is happie , the which meeteth with good Princes . For it is a greate plague , when as they , by whose goodnes , iustice , wisydome , grauitie , mankinde ought to be gouerned , doe rush in as it were wolues vnto the ouerthrow and destruction of mankind . Thy King is a childe . He speaketh not simply of such as are children in age ( for kingdomes may bee gouerned very well by children , that is , such as are not of any great age , as contrariwise they may be gouerned verie ill by olde men ) but in wit and wisedome , so that they bee carried away headlong with euil counsail : a threatning of which like kind of children kings there is in Esaias and Oseas . Plato . Plato doubtlesse hath said verie well , that it can verie hard and scarsly bee , but that a yong mind hauing such authoritie as may not be controlled , the which is not constrained to giue accounts vnto any man of his doings , will be full fraught with folly and lust , and therefore be a cause of many troubles . He sayeth also that dissolute and lewd princes are the destruction and vndoing of kingdomes : which kind of monsters the Romane Empire hath felt vnto the ouerthowe of the same : and our age doeth see some waxinge insolent and proude in moste noble kingdomes . Contrariwise hee sayeth that that kingdome is happie , in which the King raigning by lawfull authoritie , the whiche hee hath receiued from his auncestours according vnto the ordinaunce of lawes ( for he speaketh of a kingdome descending by inheritance , such as was in the house of Dauid ) doth so behaue himselfe as becommeth a godly and a good Prince . He therfore setteth the sobrietie of a good and vertuous Prince , against the dissolutenesse and drunkennesse of Tyrants . And hee prescribeth this rule of eating and drinking , A rule for eating and drinking . that wee eate and drinke so much , as may bee sufficient to nourish and refresh the bodie , so that it maye bee fit for the discharging of the duties of our calling : not for beastly desire and gurmaundice in eating & drinking . For ( as one saith ) we doe not liue to eate , but we eate to liue .

18 Because of slothfulnes . ] Against slouthfulnes . A precept concerninge the auoydinge of slothfulnesse , and hee also ministreth a remedie for the driuinge of it awaye , which is the true knowledge of GOD , the vse whereof hee teacheth . He setteth downe the discommodities of slouthfulnesse : namely , that through it the goods of a slouthfull and sluggish person are wasted and consumed , the which hee setteth out by a notable similitude . But it is expedient for the common wealth , that no man wastfully spend his goods . There is a flat commaundement of GOD , that hee which laboureth not , should not eat : when as it is commendable , iust , necessarie , that euery man should keepe himselfe within some certain kind of calling . There is an example of this honest labor in Adam euen before his fall : as who laboured with any pain in dressing the garden of Eden : but sin hath made vs subiect vnto labour . This saying is found true : That men by doing nothing learne to doe euill : Idl●nes . For idlenesse is the firebrande and matter of kindling many euils Hauing shewed the effectes of slouthfulnesse , he nowe declareth the effectes of diligence , the which he matcheth against it .

19 For laughter . ] Laughter he calleth merrinesse and pleasantnesse of minde . By the word Bread , Bread . he vnderstandeth necessarie & fit helps to liue withall . Wine is ordeined not onely for the necessarie vses of life , Wine . but also for pleasure . Siluer he sayth aunswereth all , Siluer . because that the commoditie of money is so great , that it floweth out plentifully , and is spread abroad into all the partes of man his life . Finally , he comprehendeth al things the which appertaine vnto the leading of our life commodiously and honestly : the which are furnished by diligence and industrie or paines taking : and therefore is by so much more to bee preferred before slouthfulnesse , by how much it is more to be wished to lead our life easily and happily then to liue miserably and shamefully in the sluttishnesse and filthes of pouertie . This I think to be the plaine and cleare meaning of this place . In this kinde of speache : They make bread , the interpreters supply this worde Bakers , but needelesly : for it is an impersonall , as they saye , according vnto the vse of the Hebrewes . They make bread , that is to say , bread is wont to bee made . So the vse of bread is simply signified .

20 Euen in thy thought . ] Another effect of Christian wisedom Another effect of Christian wisedome , of the which hee had spoken in the fifth verse following , namely howe we ought to behaue our selues in troublesome and disordered kingdomes . Namely , that in this moste wicked worlde wee ought to vse so great warinesse and heedefulnesse , that if the manners of the magistrate dislike vs , we should not tell it vnto any body : for as much as that is ioyned with verie great daunger . And in this kinde of speaking , Speake not euil of the King , no not in thy thought , there is an excessiue speache , the which among the Rhetoricians is a figure called Hyperbole , and the meaning of the words is as if he should say , Be afraide to make thine own self as it were a witnesse of those thoughts the which the Prophet vttereth in other words thus , lay thine hand vppon thy mouth in the confusions and disorders of kingdomes : for ( as one sayth ) trustie or faithfull silence hath a safe and sure rewarde . It is lawfull for the seruants of God to reproue princes , if their calling so require . Yet hee doeth not take away the holie libertie of the seruaunts of God in reproouing of Kings , when as their callinge requireth the same : but he sheweth euerie priuate man howe discreetly and wisely he ought to behaue himselfe , least he bring himself wilfully into trouble , and through vnaduised zeale become a cause and meanes of daungerous rashnesse . He sheweth a cause , and setteth it out by a similitude . That the authoritie of Kings is so great , and such is their power , that euen the verie birdes will bring vnto them the things which hath bene spoken or whispered in the eare in our secrete closet . For they haue euery where their harkeners , and long handes ▪ but we ought to giue our diligence , to be wise as serpents , and simple as doues , that is to say , to walke circumspectly , not as vnwise , but as wise : diligently notinge the circumstances of things , that is to say , according vnto that , wher of wee are generally put in minde redeeming the time , as the Apostle sayeth : for the dayes are euil .

A precept concerning Charitie in releeuing the poore . From this place vnto the 7 verse . The xj . Chapter .

1 Cast thy bread vpon the face of the waters : for in the multitud of dayes thou shalt find it .

2 Giue a portion of bread vnto seuen , that stande in need , or also vnto eight : for thou knowest not what euil shal be vpon the earth .

3 If the cloudes be full , they will powre foorth raine vpon the earth : and if the tree do fall towarde the South , or toward the North , in the place that the tree falleth , there it shal be .

4 He that obserueth or hath regarde vnto the winde , shall neuer sowe : and he that looketh vnto the cloudes , shall neuer reap .

5 As thou knowest not which is the waye of the spirite , and how the bones growe in the wombe of her that is with child : so thou knowest not the worke of God , that worketh all things .

6 In the morning sowe thy seede , and in the euening let not thyne hand rest : because thou knowest not whether is more conuenient this or that : or whether both of them be alike good .

The Exposition and the doctrine .

1 Cast thy bread . ] A precept of Christian charitie towardes the poore . A notable precept of the bounteousnesse of Christian Charitie in releeuing of the poore . The whole speach is figuratiue . Cast thy breade vppon the waters , that is to saye : Giue liberally of thy goodes vnto the poore : shewe thy selfe a liberall and readie giuer of thy wealth : and lay not out euerie thing in such sort , that if there appeare no hope of being requited againe , thou wilt therfore withdraw thine hand from well doing . But rather concerning those helps , wherewith thou maist releeue the poore , and such as stande in neede of thine aid , cast them vpon the face of the waters , as if they should be lost , albeit thou knowe not what end & successe this thy liberalitie shal haue . This is an excessiue kind of speach . He taketh not away iudgement in bestowing our almes . For he taketh not away the iudgement of wisedom that considering matters wisely & diligently , wee should bestow a benefit vpon those , whom we shall thinke worthie of our helpe , especially vpon those which are of the houshold of faith : but he will giue vs to vnderstand , that we must make no delay in helping the pore , whilest we too curiously search , whether they be worthie or vnworthie , of whome regard should be had . Hee will therefore haue our bread to bee as it were cast vpon the waters , as if it should perish and be lost . The which doctrine is agreable vnto the commaundement of oure master Christ , concerning the releeuing of the poore , Mat. 6. A promise . Vnto the precept he ioyneth a promise , For in the multitude , &c. that is to saye , Albeit that the same thing seeme to be cleane lost , the which thou hast giuen vnto a poore man , yet know thou this for certaintie , that in the ende thou shalt receiue againe with great gaine , the benefite the which thou hast bestowed vpon a poore man . For God doubtlesse vnto whome we do owe our selues and al that euer we haue , and who oweth nothinge vnto anye creature , doeth giue his promise as if he were a suretie , and doeth promise vs faithfully that he wil pay vs all those thinges againe with moste large increase , the which in his name and for his sake we shall giue vnto the poore . In the multitude of dayes then , that is to say , euen then namely , when as thou shalt looke for nothing , thou shalt receiue with most great gaine the benefite the which thou hast bestowed vppon a poore man . Hee doeth amplifie the former precept with a newe circumstance .

2 Giue a portion . ] As if he should say , If thou bestowe a benefite vpon one or two , think not that thou hast discharged thy dutie : but rather giue a portion of thy bread to seuen or eight that stand in neede : that is to say , Thinke that thou oughtest to releeue so manye with thy helpe , as thou shalt be able to helpe with thine aide : bounde not in thy liberalitie within narrowe boundes : helpe all those , that thou art able to helpe , We must help as many as we are able . albeit that manie doe craue thy helpe . He said Seuen , for a good or great number , according vnto the vse of the scripture . He addeth a new reason : For , thou knowest not what euill shal be vpon the earth , that is , what euill remaineth for thee . Thou art a man , thinke not that there is any thing that may happen vnto a man , but that the same also may happen vnto thee : suppose that thou maist haue the like mishap befalling vnto thee . Doe therefore the same vnto a poore man , the which thou wouldest haue done vnto thy selfe , if thou were thy selfe in the same case , that hee is . With what measure thou mettest vnto thy neighbours , thinke that with the same it shal be metten vnto thee againe . For damnation shal bee without mercie vnto him that sheweth no mercie : contrariwise , for honest liberalitie there remayneth a good rewarde . Thinke also that it may come to passe , that thou shalt dye shortly , and that occasions to doe good wil slip from thee , whilest thou mayst , lay vp a benefite , the which thou shalt receiue with gayne in heauen . To this purpose appertaineth the verse following .

3 If the cloudes be full . ] As if hee should say , From thence water commeth , where water is : there the tree is founde , where hee is , into what part or coast of the heauen soeuer he shal fall . So if thou shalt bestow any benefit vpon the poore , thou shalt not lose it , but it is laid vp and kept for thee by GOD , according vnto the rule of that promise , whereby hee hath bounde himselfe vnto thee . This is the true and simple meaning of these wordes , and the garnishing of the wordes that went before . In the multitude of dayes thou shalt finde thy breade . Doubtlesse , thou shalt receiue frute of thy liberalitie . Obiection . But nowe man his reason obiecteth : Howe shall I knowe that I shall reape profit : I giue my goods , the which I haue in mine owne hande , but the issue of my beeing rewarded againe is vncertaine . The wise man aunswereth :

4 He that obserueth the winde . ] Aunswere . As if he should say : this feare is vnaduised , & without consideration . For like as he that is superstitiously giuen to the marking of the signes of heauen , & beholding of the windes , will not sowe to day , so wil he put it off also to morrow for the same cause , & thus thorough too much feare whilest he daylye fyndeth delayes , hee will in the ende neuer sowe at al. As therefore the issues and fallings out of thinges naturally being vnknown vnto vs euen seuerally , do not let but that the workes of husbandrie are done abroad at their set and appointed seasons : so ought we not to be called backe from our duetie of releeuinge our brethren , albeit that we see not the reward of our labours . He setteth forth the same thing by new symilitudes and examples .

5. As thou art ignorant . ) That is to saye , as thou seest not the wind , yet doest feele his force and power , and albeit that thou see not the infant in the wombe of the mother , yet it is there indeed , & from thence commeth forth at his due time : so the works of God are dark indeed , the issues & fallings out of things are vnknown , yet must thou with assured hope do those thinges the which God hath commaunded thee according vnto thy dutie , vntil that the issues do follow & fal out . Christ vsed the similitude of the wind Iohn . 3. ver. 8. signifying the misterye of regeneration or newe birth which springeth from the secret power of the holy ghost . And here is also notably set down a similitude of a child in the mothers wombe , and this doctrine besides his peculiar & proper circumstance may be stretched further . Like as we know not how we are formed or fashioned in the womb of our mother , What we ma● learne by this similitude . so the issues of many things can not be seene , and yet as by the very shape of the infant wee see that it is preserued by the wonderfull prouidence of God , that the mother is saued great with childe , that life is powred into the shaped bodie , that nourishment is made , apte and fit to nourish it with all , that the enclosures are wonderfully opened , when as the childe commeth into the worlde , that the childe knoweth the due time to come foorth : so let vs knowe that all our affaires are cared for of God , and that the issue of our calamities and troubles is appointed by GOD , as Christ also by the similitude of a woman in trauell doeth describe the issue of our afflictions . But the proper circumstance of the similitude requireth , that it bee vnderstoode of the issue and ende or successe of liberalitie or bounteousnesse . This therefore being determined , persuade thy selfe that thou shall haue a certaine effect of thy charitie .

No occasion of weldoing is to be let passe 6 In the morning sowe . ] That is to say , whilest thou mayest , and hast occasion , let passe nothing appertaining vnto thy calling : vpon euery occasion bee thou readie to helpe thy neyghbour , to deserue well of the Church , and of mankinde . Sowe morning and euening . If here thou haue no good successe , thou shalt haue good successe elsewhere . Onely doe thy duetie , watch diligently all occasions to doe well , and redeeme them : doe thy duetie , and leaue the successe vnto God . For this doctrine may and ought generally to bee applyed vnto the discharging of our calling . The worde sowing is vsed by Paul in this self same argument 2. Cor. 9. vers. 6. whereas this place concerning the bounteousnesse of Chistian charitie is plentifully and notably handled : the which is so much the more earnestly to be often taught , by how much in this most wicked worlde the charitie of many is not onely waxen colde , but also cleane frozen .

A precept concerning the vse of life , and earst thinking vpon death . From this 7. verse vnto the 8. verse of the 12. Chapter .

7 Surely the light is sweete , and it is a pleasant thing vnto the eyes , to behold the Sunne .

8 Truely if a man liue many yeares , and reioyse in them all , and doe call to remembrance the dayes of darkenesse , because they are manie : whatsoeuer commeth to passe he will iudge to be vanitie .

9 Reioyse , O young man in thy youth , and walke in the wayes of thine heart , and according vnto the sight of thine eyes : but knowe thou that for all these things God will bring thee vnto iudgement .

10 But take away anger from thine heart , and remoue euill from thy flesh : because that childhood and youth are vanitie .

The twelfth Chapter .

1 And remember thy creator in the dayes of thy youth , before the euill dayes come , and the yeares drawe neere , of which thou shalt say , I haue no pleasure in them .

2 Before the Sunne waxe darke , and the light , & the Moone , and the Starres , and the clowdes returne after the raine .

3 In the daye in which the keepers of the house shall tremble , and the strong men shall bowe themselues , and the grinders shall cease , because they shall diminish , and the powers shal waxe darke which looke through the windowes .

4 And the doores shal bee shut without , because of the abating of the sound of the mill : and hee shall arise at the voyce of the birde , and all the daughters of singing shal be abased .

5 Also they shall bee afrayd of an high ●hinge , and they shall feare in the waye : and the Almonde tree shall florish , and the locust shall bee a burden vnto him , and lust shall bee driuen away : because man goeth vnto the house of his age , and the mourners goe vp and downe in the streete ,

6 Before the siluer coard be lengthened , and the golden ewer broken , and the pitcher broken at the well , and the wheele bee broken at the cisterne :

7 And dust returne vnto the earth , as it was : and the spirite vnto God that gaue it .

The Exposition and doctrine .

7 Surely the light . ] A moste wholesome and profitable precept , that wee shoulde vse this present life soberly , and with the earnest thinkinge vppon death , as it were with a bit or bridle , hold backe and rule the delightes of life and wanton pleasure . And this notable ende hee maketh of the notable doctrine concerning the vse of godlinesse , the which in their places wee haue sayde to bee the thirde and last parte of this whole discourse . Hee vseth a necessarie and fit Preface , A necessarie Preface . The light in deede is sweete , and it is pleasant to beholde the Sunne , that is to saye , the light and vse of this life is sweete , it is a pleasant thing to enioy the commodities of this life .

8 Truely if . ] Yet if thou throughly consider the spaces and times of thy whole life , although thou liue manye yeres , and so long as thou liuest , enioy al kind of pleasures : and doe but set against them the discommodities and troubles , of the which thou hast had experience al thy life : and shalt cast thine accountes , what hath befallen thee in all the course of thy life , no doubte thou shalte finde that in thy life there is great vanitie : which thing is so manifest by experience it selfe , that the Sunne shineth not more clearely at noone day . What then doeth hee I praye you gather hereof ?

We must so liue , that we remember that we shall dye . 9 Reioyse . ] The summe and effect is , considering the vanitie of our life , wee must so liue , that wee remember that wee must dye , & therfore wee are to vse this life soberly and moderately , and not so handle the matter that wee bee made drunken with the delites and pleasures of the same . Now this doctrine is common vnto all men , yet Solomon applyeth it properly and peculiarly vnto young men : who through the strength and lustinesse of age , and want of experience of things , do not think that they shall dye : nor that strength of lustie age shall faile them at any time : and therfore they followe pleasures the more licentiously and intemperately . In another place in deede the wise man biddeth vs to reioyse , but in this sense and meaning , namely , that wee shoulde vse the commodities of this life merily and ioyfully : but that it is not so to bee meant in this place , these wordes doe declare : Walke in the wayes of thine heart , &c. the whiche doubtlesse doe not will that wee shoulde so doe . This therefore is to bee vnderstoode to bee a graunting ironically or in mockage . As if he should saye , Go to , O young man , which art lustie in age , followe thy pleasure and spare not , doe what thou wilt according vnto thy minde and lust , yet knowe for all this that in the ende at length , thou must giue accountes vnto GOD of thy life . For as much then as thou shalt haue to doe with so mightie a Iudge ,

10 Take away anger our of thine heart ] that is to say , beginne a course of a better and a more holye life , abandoning those euill lustes , whervnto thine age is subiect . By these wordes , Anger and euill , or wickednesse , Anger . hee vnderstandeth all the corrupt affections of man . And the principall poynt of a newe life is the mortifying of the olde man , that the newe may be restored and repaired . By the worde Anger , besides the common signification , hee noteth a certaine indignation or obstinacie , wherewith , hee that is reprehended , hardeneth him selfe against reprehensions . By malice , euill , or wickednesse : Euil , malice , or wickednes . hee signifieth the moste sower leuen of sinne , wherewith oure whole life is corrupted . Of that same disorder , the which is in vs by oure nature corrupted , the first is , that same natiue sinne that is borne with vs , the which the Apostle calleth sinning or sinfull sinne : from this blot there is borne with vs rashnesse , the which firste in children sinneth through a certaine vnaduised and blinde brunt or brayde : and as age increaseth and boldnes is brought in to sinne , it becommeth malice and obstinacie to sinne . Theses are as it were habites or growen practises and qualities of vices , that besides that same naturall stayne of sinne , through an euill custome also of sinne waxeth and groweth more and more , that it is made more sinfull , and becommeth a corruption of corruption . Hee counsayleth yong men betimes to preuent or withstand these euils , least that in an age that is prone and readie vnto lust , licentiousnesse of sinning , doe growe from worse to worse . Therefore hee doeth earnestlye beate into their heades this admonition : Because childhoode , &c. ] that is to saye , because it harde and scarselye falleth oute , that Wisedome accompanyeth yong age . Yong age trulye is verye daungerous : The daungerousnesse of youth . so that Paule nothing doubted to admonishe Timothie , a young-man otherwise indued with excellent giftes , and amonge other men as it were an Aungell , that hee shoulde take heede of that age , and flye youthfull lustes : by whiche Worde hee doeth not vnderstande those vntemperate dissolutenesses , and lewdenesse of young men , the whiche no doubte Timothie was free and voyde of : but certayne fyttes and panges of those lustes the whiche commonlye pricke forwarde young age , as ambition , lightnesse , pride , vnskilfulnesse , and suche lyke vices , the whiche oftentimes accompanye vnexperienced , and vnaduised yong age .

Hee goeth forwarde with the same matter .

The twelfth chapiter .

1. Remember thy Creator , &c. ] That age seemeth , that I may so speake , by a certayne priuiledge to haue libertie to be wanton , youth woulde haue as it wer a certain priuiledge to bee wanton . as if as yet it were not time to be wise : as many at this day with this sorie shifte washe of sober and graue admonitions . Contrariwise the Wise man teacheth , that the time of well doing is not any longer to bee put off : but that euen in childhoode and youth wee must make a beginning to be wise . And therefore that it is meete that a yong man Remember his Maker . We must begin to be wise euen in our youth . For Godlinesse , is the principall pointe and foundation of framing our life well and blessedlye .

Of which matter he sayeth that wee muste thinke betimes , Before , &c. Before that the time of olde age , yea and that whiche more is , of death it selfe , and too late repentaunce doth approche : the whiche , the occasion being not taken , suffreth not to goe backe agayne , and to returne vnto the olde opportunitie of doing wel as it were recouering againe a thing that was lost .

He that should forslew the seasons of sowing and reaping , should in vaine wishe for them at an other time of the yeare . That is sowne in youth , the which must bee reaped in stayed yeres and in olde age it selfe . If this season of sowing flie away , from whence shall wee looke for an haruest ? The preacher faieth therefore , that the time of age draweth nigh , the whiche will come with a still pace making no noyce and hastening on will beguile vs before we be aware : and death followeth vppon it manye times ouertaking those which when they haue departed this life , did not yet now consider , for what cause they came into this life . And Solomon in a notable kind of speaking doth painte out the whole matter as it were in a table . We must thinke on death betimes The summe and effect of this whole place is , That we must thinke on death betimes to the end to liue wel , that we die well . And hee excellentlye describeth and setteth out the order & course of nature . He might haue sayd that it commeth oftentimes to passe that yong men are taken away in the very flower of their age , their bodye being lustie and in very good plighte , yea and by sundrie kindes of death when they think no such thing , and contrary vnto the expectation of all men , and that at such time also when as they seemed likelye to prolong and continue out their life yet many yeres . But because yong men by the ordinarie course of nature doe promise vnto themselfe a long life , therefore hee setteth out before them this ordinarye course of nature . For yong men become old men : and in the ende death commeth : as they did sing sometimes in the daunce : Wee are that which you haue bene : you shall be that which we are , we haue bene that which you are . One and the same age doth not still continue , neither is there any returning vnto the age that is past . Go to therefore sayeth Solomon , Beholde , O yong man , what is the estate of the life of man .

2. Before the sunne waxe darke ) He maketh a very liuely and excellent description of old age as it were in a table , A most liuely description of old age . that the thing can not bee more plainely and effectuallye set before the eyes to be seene and viewed . Whereby shineth forth the eloquence of the holy ghost , fitly and aptly vsed in time , maner , and place , as neede requireth : Wherevnto no doubt the eloquence of all Heathen writers , albeit neuer so exquisit , The eloquence of the holy ghost , when time and place requireth . giueth place . Although in the wordes themselues , where the sence notwithstanding and meaning is plaine , there is great obscurity and darknesse : and as in alligories is wont to be diuerse and sundrie interpretations and expositions . And he seuerally discusseth and handleth all the circumstances , to lay so many barres in the way of vaine bragging youth , that it may at laisure consider that the forme and beautye of the members in good plight and liking , wil not remaine vnto them for euer , as if he should say , beholde O yong man the beautie of thy body , and looke vppon euerye one of thy members , and by the common estate of life , consider in what brauery they will end at the last . To bee breefe , hee describeth the discommodities of olde age . The sunne wax darke . By this kinde of speeche the interpreters do think to be meant , that the power of seeing is diminished in olde men , The sunne wax darke . which thing indeede is true : but that this cannot properly be vnderstood of the eyes , the wordes that follow doe declare , in the whiche there is expresse mention made of the eyes waxing dimme . Therefore I take the simple meaning of these words to be : That old men haue not the vse of those things , the whiche is indifferently common vnto all men : in so much as the Sunne , the Moone the starres doe not sufficiently shine vnto them . The whiche kinde of speaking is vsuall also vnto the Prophets , to expresse and set out sorrowfull and heauy times . For when as the mind is ouercome with greefe and heauines , the Sunne shineth not bright ynough , Clouds . no not at noone day . And the clouds returne after the rain , that is to saye , by reason of withered & feeble age diseases do increase dayly more and more , as fortokens of the tempest to come in death .

The keepers of the house . 3. When as the keepers of the house shall mooue themselues , that is to say , the handes shall shake and tremble , and not do their dutie sufficientlye . He calleth them keepers by a fine Metaphor because of their verye greate and necessarie ministerie and seruice . And the strong men shall bowe themselues . The strong men . Some doe hereby vnderstande the Thighes , but I had rather vnderstande it of the Reines and Kidneyes . For olde men become crooked . Hestodus sayeth , It maketh the olde man crooked like a Wheele . Ouid , Crooked age shall come with a still foote . And Strength dwelleth especially in the Reines and Kidneyes . The Grinders shall cease , that is to saye , the Teeth , because they grinde the meate , that being made small it may goe downe into the Stomach . The Grinders Because they shall diminishe , not only in strenth , but also in number . For the falling away of teeth is common vnto olde men . The lookers through the Windowes shall wax dimme , that is the eyes . They shall be darkened , The lookers through the windowes . they shal be more dimme , for the diminishing or decaying of the sight , is a common accident that happeneth vnto old men .

4. And the doores shall be shutte without &c. The doores without . ) He speaketh of the mouth . The doores without he calleth the lippes , the whiche are fitlye lykened vnto a Doore . The sound of the mill . The Sounde of the Mill , he tearmeth the noice of the teeth , whose office in olde men is not liuelye and stronge , because that appetite vnto meate in them , abateth and fainteth . To be breefe , Hee signifyeth that olde men cannot nowe anye longer eate , as they did when as they were young men . The voice of the bird . Hee riseth vp at the voice of the birde . By the worde Birde I thinke is meant the Cough , Fleume , the Rheume , and suche like , the which do follow old men for the most part for their brest is shaken with suche diseases , and they that are troubled with them , are wont to arise euery foote , and to haue little sleep . He signifyeth therefore the rawnesse and weakenes of Stomach in old men being not able to digest whereof it commeth that sleepe in old men is but short or often times broken , because of their often being shaken with the former diseases : or else he meaneth this because that old men take but little sleepe , that therefore they heare the crowing of the Cocke . The daughters of Song or singing . The daughters of singing shal be abased . In my iudgement ( letting passe the expositions of others ) he calleth the voyce the The daughters of singing . He saith that in old men the voice is dulled and waxeth hoarse . And therefore in steede of it that when as they were yong men they did sing with a sweete and a pleasaunt voyce , then when they are old men they hold their peace .

Going decaieth in old me . 5. Also they shal be afraide of an high thing . ) For old men are afrayd to clime vp high places , and they go softly and fearefully . His meaning therefore is that in an olde cripled , crooked man , and such one as goeth tooting on the ground , as they say , his pase is altogether weakned , so that he goeth fearefully and carefully . And the Almond tree shall flourish . He meaneth hoarinesse the badge of old age . The Almond tree . The Almonde tree among other trees doth first bring forth flowers . After the selfe same maner of speaking Sophocles calleth an old man Flowring : as Mercerus my countrie man hath learnedlye noted . And Orpheus by the same metaphor attributeth vnto old age A flower of Haruest , And the locust shal be a burden vnto him . The locust . By the worde Locust they vnderstand the priuie members , the which in old men are stretched out . The which exposition seemeth to be the more simple and playne , because it followeth : And lust shall bee driuen away : the which wordes doe plainelye shewe that in old men the power of desiring not only of meate and drinke , but cheefely of lust doeth abate and waxe cold , when as the vitall and naturall desires doe faile , but the priuation and bereauing of those powers , the whiche hee rehearsed before , is an assured token of death drawing neare , Because man goeth vnto , &c. that is to saye , by this meanes a waye is made vnto death . For hee calleth death , The house of man his age , as the euerlasting seate , or dwelling place , in the which euerye man must dwell vntill the daye of the resurrection , or rising agayne . And the mourners , M●urners . He signifieth the graue . And setteth out the maner of burial , yea and also death it selfe . For the deade were wont to be lamented , women being hired for this seruice , the which of the Latines were called Praeficae . And that this custome was muche vsed among the men of the east , The siluer coard . it doth appear by many places .

6. The siluer coard , &c. ] Some doe expounde the siluer coarde to be the ridgebone of the back , the which is tied together as it were with certaine linkes . He calleth it Siluer , because of the white colour , as appeareth in a deade bodye . And the Coard in my iudgement is sayde to be stretched out , because that in death the ioyntes are made more loose , and especiallye in olde men , whose reines are crooked . Others vnderstande the sinowes , grislie muscles , ioints cordes : because that the sinowes are like vnto white stringes : and in as much as they are the instrumentes of the sences , and of moouing , they haue especiall force and power in the body of man .

The golden ewer , or pot . The golden ewer , or golden pot , by whiche kinde of speaking they saye the brayne to be signifyed , or else that skin in the braine , the whiche is called Pia Mater . Plato placeth the tower and fortresse of life in the braine . Some take it to be meant of the heart , because the heart is the fountaine and spring of the vitall powers , and of the cheefe heate : and the similitude of gold seemeth rather to agree vnto it together with the spirites . The Pitcher be broken . By the worde Pitcher they suppose the hollow veine to bee signified , The Pitcher , namelye the receiuer of the bloud which the vitall powers do drawe from the liuer , that from thence as it were by pipes , it maye bee conueighed by the vaines into the whole bodye , the which distribution and conueighing of the blood into all the parts of the body Plato calleth hydreian and diocheteusin . By the word Fountaine they saye the liuer is noted , Fountaine . the which is the principall and natural vessell to conteine the blood . And by this kinde of speaking he meaneth that the blood fayleth and so consequently that death followeth . Virgil , One and the selfe same way the blood and the life doe follow . The wheele . The wheele be broken vpon the Cisterne . They say that by the wheele the Heade is signified , because of the power attractiue : and that by the Cisterne is meante the hearte , from the whiche the natural powers are drawn after the like maner as a bucket full of water is drawne out of the well by a wheele . The Cesterne . The originall and first heate being quenched , when as the sences and all the instrumentes of the sences weare and consume away , death followeth . The which in expresse wordes bee by and by sheweth . And dust returne , &c. there bee a separating of the soule and the bodye : the which is a true definition of death : when as namely the two natures of that essence whereof man consisteth and hath his name , A true definition of death . shall returne vnto their principles : the earthy vnto the earth , and the diuine and heauenlye vnto God : and therefore the body bee broughte againe vnto the earth : and the soule go vnto heauen , and be ioyned with GOD , after whose Image it was made . It is therefore a most notable place , Concerning the immortalitie of the soule : To wit that there is in man one part earthlye , and mortal , an other part diuine and immortal : the one , that is to say the body , goeth to the earth : the other , that is to say , the soule vnto GOD. This auntient or simple truth is to be opposed or set against the deuises of prophane men , the whiche haue gone aboute to darken this truth with the tedious discourses of subtil and deep disputations : the sparkes whereof notwithstanding , haue remayned in the mindes of some of the heathen , euen in spite of the teeth of the Deuill . Arist●tle . Aristotle in this matter being wonderfull obscure and darke , doth entangle the mindes of the vnwarie and vnskilfull with daungerous suspicions . Plato . In Plato there are greater remnantes of this truth , albeit hee speake not so rightly as hee ought to doe concerning this mysterie or secret .

Euery where notwithstanding hee holdeth that this doctrine of the immortalitie of the soule is the foundation of true Philosophie , and gathering the summe and effecte of this long disputation , hee declareth his iudgement concerning this matter in expresse and plaine wordes , saying : The soule therefore is immortall and free from all destruction . And when as death commeth vnto man , that indeed whiche is mortall , as reason is it should , dieth : but that which is immortall , goeth away sound and voyde of all corruption , giuing place vnto death . Phocylides truly out of that auncient philosophie , Phocylides . teacheth the immortality of the soule in euident and cleare wordes . The which place also it shall not greeue me to set downe , that it may appeare that they which either denie the immortalitie of the soule , or else call it into doubt , are conuinced and reproued of follye and madnesse , euen through the force and power of the light of nature : that I recite not the excellent testimonies of Cicero touching this matter .

The bodies dead , the soules of men , The golden verses of Phocylides concerning the immortalitie of the soule . doe vncorrupt remaine : For bodies from the earth we haue , and into it resolude againe We are but dust : to Heauens hie , When body dieth the soule doth flie .

And these wordes of Solomon are expresly to be noted , to the ende we maye knowe howe wickedly and lewdly they deale the which take occasion out of this booke eyther to establish vngodly doctrines : or else doe reiecte and refuse the same as not sound . The place therefore the which is in the third chapter , verse 21 is to be vnderstoode by comparing it with this . In the ende therefore of this sermon , he enterlaced the mention of olde age and of death , to the ende that we should vnderstand that this is euen an especial vse of godlinesse , that weying both the vanitie of this life , and also the vncertaine houre of death , the whiche notwithstanding will certaynely come , we shoulde so prepare and frame our selues , that we may appeare before God our Iudge without blame , and withoute spotte . The feare therefore of death drawing on , is no slow warner vnto a mind following at large the lustes of the fleshe , to awake out of this sleepe of his , and vnto this point Solomon referreth this whole sermon , of the which he maketh a very excellent end .

The Conclusion and summe of this whole sermon .

8 Vanitie of vanities , said the preacher all is vanitie .

9 And the more wise that the Preacher was , the more he taught the people knowledge , and caused them to heare , and searched forth , and prepared manye parables .

10. The Preacher sought to find out thinges that might please , and the right scripture , euen the wordes of truth .

11. The wordes of the wise are like prickes , and as nailes driuen in , of the maisters of gatherings , the which are giuen by one pastor .

12. And more then these , my sonne , take heede thou seeke not : there is no end of making many bookes and much doctrine , is an affliction or trouble vnto the flesh .

13 The end of al the word hath ben heard , feare God and keep his commaundements , for this is the whole man .

14 For God will bring euery worke vnto iudgement , which shal be vpon euery secret thing , whether it bee good or euil .

The Exposition and Doctrine .

8 Vanitie of Vanities , &c. ] A breefe sum of al things handled at large in this discourse before . The treatise of the vse of Godlinesse being ended , now he maketh an ende of this whole disputation or discourse , orderly and breefelye comprehending the summe & effect of those thinges the which he hath at large declared before . Wee haue shewed that the same was conteined in 3 parts especially . The first by maner and way of confutation did teach , That happinesse is not in the whole life of man The second , That happines is in the feare of God , that is , in the true knowledge of the true God , the thirde did at large and excellently set out the vse of godlinesse These three parts of this disputation he doeth plainely note in this breefe rehersal & repetition . Vanity of vanities , It is as much as if he shold say . By the former discourse & disputation therfore it is proued that felicitie or happines is no where in the whole life of man . And hee sayeth that he taught not this rashly or vnaduisedly .

9. And the more wise ) Not as if hee woulde win authoritie vnto his doctrine by the authoritie of his own person ( when as rather the autority & dignity of his person dependeth vpon the doctrin ) but by the things considered with wise and graue study , & learned experience . He sayth then that he taught not these things as one vnprepared and vnfurnished , but that he dealt in the searching out of so great & weightie matters wisely and diligently : and hee doeth flatly witnesse that hee bringeth not any thing of himselfe , Solomon bringeth nothing of himself , but out of the word of God . but out of the worde of God , whose interpreter onely hee was , and that hee applyed the generall doctrine in it contained . For this is the meaning of these wordes .

10 The preacher thought to finde out wordes that might please , that is to saye : the which shoulde bee receiued with the consent of all men , and whose authoritie shoulde bee autenticall , and to bee beleeued of it selfe . This hee calleth The right scripture , and The wordes of trueth , the which namely were committed to writing by Moses , at the certaine commaundement of God , and by the instinct and mouing of the holie Ghost . Of these wordes God is the author , Moses the minister , the Prophets the interpreters . Hee calleth therefore that the right scripture , the which the Apostle called The scripture inspired by God . He teacheth that this pure and right scripture is the foundation of al pure and sound doctrine .

The general doctrine of the word must particularlye be applied , according as time , place , & persons doth require . 11 The wordes of the wise ] For in the worde of God are principles and generall doctrine contained , the which the sounde doctors and teachers of the Church , doe applye vnto the circumstances of persons , places and times , and doe conuey and fetch as it were riuers from thense . Therefore hee sayeth : That the wordes of the wise , are as it were prickes or goades , and nayles driuen in , to sharpen and prickeforwarde the mindes of men , which at the generall doctrine are dull and without feelinge : and therefore the doctrine must bee applyed particularlye . Therefore hee calleth the doctors and teachers of the Church , the wise , and lordes , or masters of gatherings , because they write bookes out of the pure worde of God , for the vse and profit of the Church : not that they are the authors of the doctrine , but ministers onely . Therfore hee addeth : The which are giuen by one pastor : As if hee shoulde saye , Albeit there bee in the Church many teachers , yet they haue receiued their doctrine from one , on whome all of vs also ought to depende and staye . And by these wordes one pastor , they vnderstand Moses : One pastor . who was the minister of the lawe . But wee must ascende vp from Moses and the Prophets vnto Christ the true teacher of his Church , from whome alone both Moses and the Prophets by the holie Ghost haue drawen their doctrine , who as hee is author of the holy scriptures , so is hee also the interpreter : as Peter sayth , that no scripture of the Prophets is of any priuate interpretation . Hee therefore will haue all the faithfull to depende vpon one Pastor , and as to beware of strange doctrin , so also many doctrins : for there is one waye , trueth and life . Therfore hee sayeth :

12 And more then these ] Bee not carried about with the winde or tempest of diuerse doctrines , but rest thy selfe vpon certain doctrine . Rashnesse and vnconstancie is no doubt to bee condemned in all sciences , but especiallye in the knowledge of our saluation . The onelye worde of God is the staye and foundation of our knowledge . The same is the onely beginning of true wisedome : to be wise without it , is to bee starke foolish . He therefore teacheth that wee ought diligently to beware and take heede of many and strange teachers : Many and strange teachers ought heedefully to be auoyded . and findeth fault with the euill custome or itch , that is to saye , vaine glorious desire of writing many bookes . For manye vnhappie wittes , practise to imitate or followe good writers , and vnto the great hurt of the Church doe make huge heapes or cartloades of foolish bookes . This disease therefore of vaine glorious writing hath beene in vre for manye yeares agoe , being not only great trouble vnto the writers , but also great hurt vnto the readers or hearers .

13 The ende of the worde . ] The other parte of this discourse : True happinesse consisteth in the true feare of God . That true happinesse doth consist in the true feare of GOD , The end , hee calleth the principall and chiefe end , and drift : for this was the purpose of the disputation or discourse at the beginning : What felicitie or happinesse shoulde bee : it is therefore as much as if hee shoulde saye , My intent and purpose was to teach , what happinesse was , and wherein it doth consist , I haue taught that it doeth consist in the feare of God . Let this therefore bee the summe and ende of my whole discourse : Feare God that thou mayst liue happily : For this is all or whole man , that is to saye : This is the onely principall ende of our whole life , whereat all men ought to leuel and ayme . This is the soueraigne good of man : man , euen all whatsoeuer hee is , ought to direct all his studie and thoughtes vnto this ende : or , if man bee anye thing , this onely hee is : all other thinges are vaine : all the accountes and doings of man ought to bee referred vnto this alone . So in Heathen writers , to Solon , and to Agathon , are taken for all one , namely for the principall & chiefe ende , that man ought to haue regarde vnto , that is true happinesse . And for a rule of this godlinesse , hee prescribeth and appointeth : The commaundements of the Lorde , that is to saye , his word , the which was the third part of this disputation , that the vse of true religion might bee shewed , for the right framing of our life , and the strengthening of our mindes against the outrages and disorders of the life of man , with the diligent and earnest thinking vpon the prouidence of god , as he hath at large declared . The summe and effect of which doctrine he addeth in these last wordes :

14 For God will bring euery worke ] He therefore teacheth , that GOD doeth moste assuredlye watch ouer the affairs of men , God watcheth most assuredly ouer the affaires of men . that he hath regard both of the godly & also of the vngodly , and that in that same last daye of restoringe of all things , hee will redresse all the disorders of this life : that it may goe ill with the bad , and well with the good : cleane contrarie whereunto it often falleth out in this life . For this is a principle knowen euen vnto the reason of man , That God will render vnto euery one according vnto his workes . But the good are those in deede , whom God adopteth or chooseth in his sonne , and vnto whome hee doeth impute or reckon the righteousnesse of his sonne , and therefore doeth acknowledge them for his . And death is in deede the rewarde of sinne : life euerlasting , the gift of God . This iust iudgement of God shall no doubt redresse the disorders the which fall out in this mortall life , and shal in the ende at his good time , pull out the hypocrits by the eares out of their lurking hoales into the manifest light of his iudment .

So he hath here set downe the matter , & the principall ende , & principall circumstances of this discourse , namely , That happinesse is not in any thinges of this worlde belonging vnto men . That it doeth consist in the true knowledge of the true GOD : And that the same is the guyde and leader of our whole life , and doeth teache vs the true and certaine waye to frame our liues well and happily : that being furnished with fit remedies against all tentations , wee shoulde liue well , to the ende wee may dye well .

Euen so come , Lorde Iesus .

FINIS .

Imprinted at London , by Iohn Windet , for Iohn Harison the younger . 1585.