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 Solomō 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 whē 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 Solomō 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 expoūd 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 agréemēt 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
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
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
not coÌ„parable 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 eâ—de thereof is so leaâ—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 lâ—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 coâ—â—eth to passe that hereby they take occasion of impeaâ—â—â—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 SolomoÌ„ 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
Certain rule◠necessary fo◠the true vnderstanding of this sermō 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 persō of the sonne of god to be short his voice sounding in the true church vnto the true sound vnderstāding 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 frō 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
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 destructiō 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 mā 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 euē among the heathen writers so this life of his especially daily experiēce 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 knowē 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 mentiō of the earth in the first place as being better knowē vnto vs in which do befal those changes of mākind 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 cōtinually 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
hath giuen vnto euery man riches wealth hath giuen him power to eat of thē 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 VVhat 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 vpō his goods feedeth his eyes with the beholding of thē 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 thē 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 mā 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
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 VVhilest 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 prouidēce 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 VVisedome 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 prouidēce 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 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