A GODLIE AND LEARNED Commentarie vpon the excellent book of Solomon commonly called Ecclesiastes or the Preacher In the vvhich 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 VVritten in Latin by IOHN SERRANVS and newly turned into English by Iohn Stockwood School-master of Tunbridge LONDON Printed by John VVindet 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 Secōdly by special grace diuine reuelatiō he was aduaūced to the highest degree of wisedom vnderstāding 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 frō which many thousāds of gods childrē
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 expouÌ„ded 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 â— 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 ioâ—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 commeÌ„dation 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 corruptioÌ„ 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
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 notâ— 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 â—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 prouideÌ„ce 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
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 prouidēce 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 circūstaunce 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 prouidēce 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 mē were held in as it were with the bridle of some greater autoritie and power So there must needs be differēces 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
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 plāt 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 giuē 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 frō 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
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 Iaâ—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 prudeÌ„ce 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
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 thē 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 whē 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
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 wheÌ„ or how loÌ„g 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 theÌ„ 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 atteÌ„pt any thing against the prouidence of almightye God from the which nothing can be takeÌ„ and to the which nothing caÌ„ 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 theÌ„selues 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 â—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 preseÌ„t 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 vpoÌ„ him the ruling of time to come who can not for certaintie auouch whether he shall liue one minute of an houre
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 corruptioÌ„ 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 interpretaâ—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 maÌ„ 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 religioÌ„ 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 theÌ„ is established by the fift coÌ„maundement 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 coÌ„maundements of the Magistrate Hee addeth an exception least he might seeme to coÌ„mend 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 coÌ„maund thingâ— 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 ambitioÌ„ busimedling couetousnes such like outrages should carry meÌ„ away headlong he setteth downe bounds or rather layth a bar in the way that euery one that is in subiectioÌ„ 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
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 cōtentednes 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 thē 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 presēt 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 presēt 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
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 VVisedome 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 VVo 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 cōsidered 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
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