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
Kings Kingdomes He concludeth therefore that in great personages there are euident and notable tokens of great vanitie This sayth he is altogether vanitie c. namelye that honourable and great personages borne of a certaine proper metall by themselues as it were and seuered from the common rable of other men are yet notwithstanding subiecte vnto the pleasure of the people To see these ebbings and flowings of the peoples fauoure in that common welth especially where the people beare the chiefest sway in is in deede vsuall yea and in a Monarchie or kingdome howe muche the people maye doe the Example of Israell hath taughte when Roboam the sonne of Solomon was thruste oute Roboam the Example of the Romanes hath taughte dryuinge oute their Kinges The Romans and recouering their libertye the moste often chaunges almoste in all Nations haue taughte vs. Hee speaketh therfore of most free nations among whom the king had no more autority ouer the people then the people ouer the King as Caesar speaketh of the antient French-men and the causes of these chaunges do most often lye in the Princes themselues For the people loueth him of whome they are well handled hateth him of whom they are euill intreated and his yoake the which they cannot beare they do in the ende cleane shake off So Roboam himself the sonne of a most wise father swaruing from the lessons and manners of his father procured the displeasure of the people against him and was turned out of his Kingdome So the Romanes draue out Tarquinios superbos waxing insolent proude with immoderate rule and gouernmeÌ„t for these causes they slue diuers Emperoures which were indeed rather monsters then men being wearie of their tyrannous rule bearing as Commodus Heliogabalus c. albeit that they also sometimes raged against good Princes as against Alexander Mammea c. Such namely is the violeÌ„ce of the People whom Princes ought to winne vnto them by gentle moderate gouernment for they hate him whom they feare and whom they hate him they wishe to perish The loue therefore and good will of the people toward the Prince is the sound foundation of kingdomes The doctrine 1. God the autor and gouernour of the societye and fellowship of men hath appointed vnto himselfe the magistrate as an Embassadour by whose ministerie and seruice he woulde preserue and maintaine the same societie God preserueth the societie of mankind by Magistraâ—es in the necessarie and wholesome difference of rulers and subiects Their dignitie and excellencie therfore is singular whome God maketh ministers of so worthie and weightie matters and he will also haue theÌ„ enioy most great notable priuileges aboute the condition of other men Yet wee must not thinke that the life of great personages is in all pointes blessed and happie but rather that experience it selfe doeth abundantly teach that it is beset with many and great encumbrances the whiche are both inward through the blame and fault of the magistrates themselues and also outwarde by reason of manye alterations and chaunges the which are wont to be rife in the ofte ebbing and flowing sea of this world 2. The kingly dignity and power is both more auntient How the kingly power is both the best and the worst and also better then all other kindes of publike gouernments if it be limited and bounded with good lawes and get a good and a wise gouernour for it is the image of a fatherlye rule then the whiche there can bee none on the earth founde out eyther more honourable or more profitable but if it haue an euill gouernoure and a foole then is it of all other the worst And it commeth to passe by reason of the power of Kinges which is not to be corrected and through the allurements of a lose life that their minds are many times corrupted both vnto the hurte of themselues and of their subiectes Let kinges therefore learne whiche séeke happinesse in a milde Gouernemente to begge Wysedome of GOD and equitye in gouernmente for foolishe and vniust rulebearing as it is hurtefull vnto the Subiectes so is it also vnto the Rulers A wise gouernment is of God 3. A wise and happye Gouernmente is of GOD that the people maye learne to praye for a good and Wise Magistrate at his hande Truelye a good Prince is a certayne moste rare Phenix 4. God doeth constantlye gouerne all the alterations and changes of all common wealths God is the gouernour of al common wealths neyther is there here any place lefte vnto fortune neyther yet vnto the industrie or witte of man the which wholy is fitted by the prouidence of God For Promotion commeth neyther from the East nor from the Weast nor from the North. Because as the Prophet sayeth GOD is the Iudge hee throweth downe one and setteth vp an other Hee effectuallye ruleth the beginninges the middle the increase the decrease the full poyntes and endes of all Gouernementes The Scripture setteth foorth this true and certayne cause of chaunges whilest hée stirreth vp Kinges otherwyse deafe and dull to sette forth the power of GOD. For the thinges themselues albeit Kinges otherwise eyther holde their peace or also repine agaynste it doe witnesse the singular Maiestye and prouidence of God the cheefe King of all kinges 5. God doubtlesse hath ordayned gouernementes whiche come by inherytaunce Gouernments that come by inheritaunce are ordained by God as it is manyfeste by the Kingdome of Dauid neyther truelye coulde it come to passe wythoute the power of GOD that so manye millions of people shoulde willinglye obey an Infant newe borne and one man This notwythstandinge is true in Gouernementes that come by inherytaunce that the power of Kinges doeth depende vppon the power of the people and therefore that Kynges oughte to desyre of GOD that hée woulde frame the myndes of the people vnto obedyence and because that the Worde of GOD is the rule of this Obedience A good lesson for Princes that they oughte to employe all their diligence that the people maye bee instructed in the true knowledge and obedyence of God They ought moreouer by a iust and mild gouernement the which is sette downe by lawes to bynde the hearts of the people vnto them the which doubtlesse loueth him by whome they are well intreated And they must call to minde that they reigne not ouer Beastes but that they being men are appointed by God to gouerne men vnto whome they shal giue accounts of their gouernment And fynally they are to thinke that it is a dangerous thing to haue the patience of the people tried and teazed the whiche being often hurt is wont to turne into madnesse A rehersal of that which hitherto hath bene taught 6. Hitherto the preacher hath taught that happinesse is not in worldly thinges the whiche hee hath plentifully prooued by sufficient reckoning vp of the partes firste examining the generall trades of liuing and then the speciall And hee
is the better part of man there cannot be alleaged a fitter reason to prooue the vanitie of man By these wordes Kol debarim I vnderstand all things according vnto the proprietie of the Hebrewes which put Daber a Word for the thing it selfe as the Greeke wordes Lâ—gos and Rhema are often taken Luke 3.15 but especially belonging vnto men of the which his purpose is chiefely to speake and yet do I not shut out naturall things so farre as they may be knowen He calleth theÌ„ laborsom passiuely as in knowing vnderstanding the which much paintaking and labour is to be vsed as if he should say all things are intangled and wrapped in great hardnesse lie in great darknesse And it is manifest by the whole discourse that he speaketh of such things as befal vnto the societie and fellowship of mankind The wit of man is not able to vnderstand the natures of things Such therefore sayeth he is the nature of things contrariwise he teacheth that the strength and power of the wit of man is weake in comprehending and vnderstanding of them The tongue is not able to expresse them nor the other senses to apprehend them The word Isch I take in his proper signification Isch for a certaine singular and excellent man according vnto the common signification of that word that he may flatly note all the powers of the wit of man howe great and excellent soeuer they may be Neither is a man able to vtter them that is to say the tongue is not sufficiently able to expresse them And by that which followeth or which may be concluded hereupon ought to be vnderstood that the wit it selfe is not able ynough to conceiue them for the things which we conceiue in mind we vtter by speach and reason goeth before speach and speach is the waiter and seruant of reason He adioyneth the other senses or rather the instrument of the senses by which commeth the true powers to iudge of things to wit the eye in seeing the eare in hearing which are the chiefe instruments to attaine vnto knowledge by yet he affirmeth all them to be ineffectuall and of no force vnto the certaine conceiuing of things he graunteth that we haue a desire in deede both to heare and also to see but the same vnprofitable as namely in the which the mind caÌ„ not soundly rest and be satisfied 9 What is there the which He giueth a reason why he termed the things laboursome and sheweth that he speaketh expressely of things belonging vnto men for he sayth Vnder the Sunne that is to say in this life Great vncertaintie in the things of men as we haue expounded before Namely that the things and affaires belonging vnto men are such that they can hard and scarsely be comprehended and conceiued because they are carried about with vnstedfast and vncertaine chaunging and for that the same runne backe againe as it were in a certaine circle and with a wandering violence are driuen about too and fro whereby their vncertaintie and inconstancie may be perceiued Therefore that there is nothing new but that the selfe same thing in diuerse ages doth after a diuerse sort arise and come vp againe so that nothing can be defined or found out He vseth an asking of a question for the vehemencie and making plaine of the matter and repeateth the same speache in two verses all to one ende 10 11. There is some thing For this is no new argument but a garnishing of the olde And this kinde of speache vsed after the maner of imitation or counterfaiting of another man his speach giueth a light and beautifying vnto the sentence like as also these wordes There is no remembrance c. are vsed to amplifie and increase the matter in this sense Like as the remembrance of things done before so farre as appertaineth vnto vs is perished so also the remembrance of the things that are nowe in regard of our posteritie shall after the like maner perish for the things which are now done of vs and are present vnto vs shall be past vnto our posteritie Therefore whither soeuer the sharpnesse of the wit of man can pearse The memorie of all times must perish what momentes of time soeuer it can conceiue in minde it altogether commeth to passe that the remembrance both of time present time past and also time to come must needes perish This is that imaginarie or supposed eternitie of meÌ„ most like vnto a swift dreame so that no man is able to determine any certaine thing of it Thus by the manifold and vnstedfast chaunge of things he describeth and setteth foorth the darknesse and hardnes of them Against the foolish opinioÌ„ of the Academik Philosophers Yet is it not his meaning to bring in an vncertaine knowledge or doubting of things either such as Anaxagoras or such as the Academik Philosophers helde and maintained as if in things all things were so vncertaine and vndeterminable that we ought to doubt of all things for that the vncertaintie of things such as we finde by experience in our selues ariseth not of the things themselues but of our owne selues but this simplie is his meaning that by the often chauÌ„ge of things falling out vnto men it is altogether manifest that Happinesse can by no meanes be found in this life tossed about with so many tempests stormes of chaunges and alterations And of this saying there is a most strong and very euident demonstration and proofe Let vs view and behold the processe of time past so far as we are able to call vnto minde In how great varietie vncertaintie shall we finde the whole course of old histories to be No certaintie in the most auncient histories We shall haue no certaine and assured knowledge but a rugged and rustie gessing at those matters And out of infinite store of examples to take one or two that whole age the which went before the flood and those first Monarchies of Assyria Babylon and Persia if you except those things which are written in the Bookes of the scriptures What are they else I pray you then hornes and fenowednesse of forworne antiquitie The common wealth of Rome The Romane common wealth albeit that it were lighthened with a greater light of histories yet it lyeth in great darknesse and vncertaintie so that as hard and scarcely any small fragment is remaining of the same so scarcely coulde the memorie of things done whilest it liued and florished be preserued But that I let not passe more neare and home examples which of vs is ignorant in how great darknesse the historie of the kingdome of Fraunce is wrapped The kingdom of Fraunce I speake not onelie of the beginnings of the first kings Pharamundus Merouaeus Clodouaeus and others of greater name in the histories of the which there is none well in his wits which seeth not many ridiculous and fond tales to be told but euen of the more famous and renowmed Carolus
Magnus Hugo Capetius who in the light of histories ought to be better knowen and also for the originall and beginning of their families of the which afterwards kings haue comē But what doe I speake of the persons themselues The lawes also vpon the which that great and famous Monarchie was grounded and especially that lawe which is called Lex Salica Salica lex the foundatiō of the kingdome of Fraunce with how great vncertaintie is it striuen about so that vnlesse we did knowe it to be receiued from the fathers as it were by tradition we were vtterly to iudge it to be a meere idol and counterfeit of a thing that neuer was That I deale no more at large vpon so verie large a matter Moreouer this vnstedfastnes of things belonging vnto men doth especiallie appeare by the things themselues in the which is apparant that restlesse and vnsatiable desire of the heart of man the which can by no meanes be satisfied with things present whatsoeuer they be Examples of the which vnsatiable desire the common course of life doth plentifully afoord We no more haue those things which we haue then those things which we haue not therefore we doe no lesse desire the things which are in our power then the things which are not And moreouer the desires of the same things do daylie renue We stumble dayly at the same faultes and at the same offences Pyrrhus Pyrrhus swallowed downe in his minde diuerse countries for whom his owne countrie Epirus might haue beene ynough and too much One world was not sufficient for Alexander of Macedonia Alexander Iulius Caesar was not contented to beare the chiefe rule in his common wealth Such is the madde couetousnesse of man his desire imagining the same things to be as it were new when as they come againe euen the same and the halfe is more then the whole And that there is no New thing to be found in the societie of mankinde appeareth by all the chaunges and alterations of kingdomes and Empires in the which nothing else commeth to passe then that which hath been and one forme of a common wealth springeth of another according as the wise politikes doe shewe Of a Monarchie commeth a Democraci of a Democraci a Monarchie The people of Rome The people of Rome being wearie of the tyrannie of their kings droue them out of their kingdome and altering the forme of gouernment set themselues at libertie made vnto themselues Consuls and Tribunes reserued the highest power and authoritie vnto themselues The same people after that the commō wealth once grewe vnto a mightie greatnesse making a law for a King gaue away all the authoritie from themselues vnto Caesar that is to say placed a King to raigne ouer them So nothing is newe in mankinde The same artes and subtilties are put in vre againe at this day the which were vsed long ago That which liked vs long ago and with long wearing and lothsomnesse was growen out of vse now recouering againe his olde authoritie beginneth to please This is the circle of things belonging vnto man as it were the turnings and windings of a Labyrinth or Mace by which we goe oftentimes the same way Thus farre is it to be vnderstoode that there is no new thing vnder the sunne that is to say in this life The other sayings which are alleaged as contrarie vnto this I create a newe heauen c. And Beholde all things are newe And Of the newe creature in the Church and such like are foolishly and besides the purpose set against this and it were a follie to stay any longer in confuting of them The doctrine For as much as the knowledge of humane things is so vncertaine and so weake as we must at no hand so handle the matter that we place happinesse in this life that is fléeting miserable and subiect vnto a sepulchre full of forgetfulnes so are our mindes to be enlightened with the light of a certaine better knowledge We are to hope for a far better life then this present that wée may also growe vp into an hope of a better and a more happie life in the which doubtlesse we shall finde assured immortall happinesse the knowledge of the which happinesse is to be set against the miseries of this vnstedfast and vncertaine life that we may both ouercome them with a more valiant minde whilest we are in this life and may also most certainly sée and behold out of the darknesse of this dungeon that immortall light the which in that place abideth for vs in most ample and full maner 2 Against man his curiositie we are also to set this remedie A remedie against the curiositie of man namely to know that the sharpnesse of the wit of man is blind euen in the viewing of the things of this worlde vntill that it be enlightened with the true light of the knowledge of God vpon the which onely we ought to depend that the word of God may be a lanterne vnto our féete that is to say the guide of our whole life that they are in déede the true and faithfull counsailours that we thinke the same to be a most safe way to iudge both of our owne and also other mens matters and as the Gospel containeth promises of both liues so also that it shall be verie well with vs in regard both of bodie and minde if we doe follow the guidance of the same that is to say if we séeke the kingdome of God and his righteousnesse and doe make him the principall and chiefe ende of our whole life A bridle for our vnsatiable desire 3 And as for our vnsatiable and restlesse desire let vs thus bridle it that we be contented with things presēt séek for nothing more let vs earnestly embrace the golden sufficiencie and contentednes and as it were fasten our mindes with this naile least that leaping hither and thither with an vnaduised sway it take from vs tranquillitie and quietnes which is the only solace of our life and therfore let vs bid so hurtful an enemie to depart most farre awaie from vs who otherwise will take away from vs that which in life is most néedefull to liue withall The true causes of such chaunges as fall out in this life are to be sought for out of the word of God 4 Moreouer let vs search out of the monuments of God his prouidence that is to say out of the word written the causes of the chaunges wherewith both the common life of man and also the societie and fellowship of all mankind is sundrie wayes dismayed and let vs know that then in déede we shall be verie well sharpsighted euen in the discerning of politike affaires when wée shall be wise out of the same word in the which there is no doubt that these fountaines of true antiquitie are contained namely that God the gouernour of mankinde doth most wiselie rule all euen the verie
is a time of gaine and of losse of gladnesse and of sadnesse that only Christ be alwais our only gaine and ioy 19. These are moste presente remedyes against the pensiue and cumbersome carefulnesse of the Wisedome of man whereby wée gette vnto our selues and vnto others much trouble These thingâ— are to be learned out of the word of God These thinges are to bée learned in the worde of GOD the vse of these thinges is in the Churche Plato Aristotle Cicero will not teache these thinges neyther in a word is there anye vse of this Doctrine in the lyfe of Prophane men albeit that it carrie neuer so fayre a shew A confutation of the Vertue of man being considered and iudged of by the very outward issue that is to say by the thinges whiche doe befall vnto men indued with vertue who of al men for the most part are the most miserable There is also set downe a confutation of such actions as fall out in the common life of man and of certayne especiall and principall kindes of life from all which he teacheth happinesse to be absent so that namelye it is no where to bee founde in the life of man 16. And I saw further vnder the sunne a place of iudgement and there was vngodlinesse and a place of iustice and there was vngodlinesse 17. Then I sayd in mine heart God shall iudge the iust and the vngodlye because there is a tyme vnto euerye will or purpose and vppon euerye worke there 18. I sayde in myne hearte concerning the affayres of the sonnes of men that God hâ—th purified them and sheweth that they are al liuing creatures or beasts vnto him 19. Because that that which happeneth vnto the sinnes of men and that which happeneth vnto a beast is all one happening vnto them as the one dieth so dieth the other and there is one spirite vnto them al and there is no more vnto a man then vnto a beast because al things are vanity 20. All thinges go vnto one place al thinges are of the dust and all thinges shall returne vnto the dust againe 21. Who knoweth whether the spirite of the sonnes of men bee that which goeth vpward or the spirite of a beast be that which goeth downe vnder the earth 22. Therefore I saw that nothing is better then that a man should reioyce in his workes because this is his portion for who can bring him to see that whiche shall be after him The fourth Chapter 1. And I turned me and I saw al the oppressions which are done vnder the sunne and behold the teares of the oppressed and there is no comforter vnto them and in the hands of them which oppresse them there is power and there is no comforter vnto them 2. And therefore I praysed the deade whiche are alreadie dead more then the liuing the which liue at this day 3. Nay he is better then them both the which hath not yet ben because he hath not seene the euill worke which is done vnder the sunne 4. I sawe also euery labour and all rightnesse of worke that it was the enuie of a man agaynste hys Neighboure This also is vanitie and vexation of spirite 5. A foole foldeth his handes together and eateth his own flesh 6. The fulnesse of one hand with quietnesse is better then the fulnesse of boâ—h handes with laboure and vexation of spirit 7. Againe I turned me and saw vanitie vnder the sunne 8. There is one man and there is no seconde vnto him yea he hath no sonne nor brother and yet there is no ende of all his labour nay his eyes are not satisfied with riches neither doeth he thinke For whome doe I labour and make my soule to go away from that which is good or from pleasure This also is vanitie and an ill trouble 9. Two are better then one that is alone because they haue a better reward of their laboure 10. Because if they fall one shall lifte vp his fellow Woe therefore vnto him that is alone because when hee falleth there shall not bee a seconde to helpe him vp 11. Also if two sleepe together they shall haue the more heate but how can there be heate vnto him that is alone 12. And if one preuaile against him two wil stand against him nay a thread that is thrise twisted is not easily broken 13. A poore and a wise childe is better then a King that is olde and a foole which knoweth not anye more to receiue admonition 14 Because one commeth out of the house of those that are bound to reigne because that the poore is also borne in his kingdome 15. I haue seene all the liuing walking vnder the sunne with that second childe whiche shall stande for him 16. There is no end vnto all the people vnto all the people I say which hath bin before them and they that come after shall not reioyce in him because this also is vanitie and vexation of spirite The Exposition 16. And moreouer This is no doubt the beginning of a new speeche and matter Hetherto Solomon hath taught that happinesse is not eyther in knowledge or in Pleasure or in the Wisedome of man it selfe Nowe hee teacheth that it doeth not consist in vertue it selfe so farre as iudgemente canne bee made of those thinges which often times are wonte to come to passe vnto men indued with vertue or also vnto a good cause For hee speaketh of those things which come to passe in this life and appeare in outward shew and he speaketh according vnto the supposition of our sence that is so far as the reason of man can iudge of them And he proueth by three reasons Three reasons to proue vanitie in a vertuous life The first reason that there is vanitie in this kind of life the which is framed after vertue if so be we do measure thinges by the outward appearaunce The first is for that in those places which are as it were the sanctuaries of Lawe and of iudgementes Iniustice and wrong doeth often times beare sway The seconde The seconde reason because that there seemeth to bee all one ende of a man and of a brute beaste when as men and brute beastes doe the alike The third reason The thyrde for that the best men and suche as are guiltlesse are vsed very ill at the hands of lewd and wicked persons If onelye the aduyse of the eyes and of the reason of man without the worde of GOD were required this lyfe of men would seeme to be in such confusion that men would seeme to be crushed in peeces with the blind force of fortune as it were heapes of eâ—ets or Pismiers Against this external or out ward disorder he doth here by by set down a remedy out of the worde of God leaste that the disease should be tolde vnto greate danger no remedy for the same being shewed But he will speake more exactly and throughly of this remedie hereafter This is the tenour course
went before as if a man cut wood in another man his wood breaketh his legge or his arme or some other ioynt or bringeth himselfe into some other daunger 10. If the sword be blunt An argument by comparison to amplifie the efficacie or force of wisedome after this maner industrie and force earnestly vsed may do much but wisedome is of far more force and is farre more excellente naye it is the only way to doe thinges well and with good successe Of these wordes therefore this is the meaning if the edge of the sword be blunt and he which vseth it do not whet it for the Hebrewes saye To make cleane the face or edge of a sworde for To sharpen the pointe of it because a sworde is scoured and waxeth brighte and therefore he can not vse it readily and to anye purpose if hee put to more strength he shâ—ll helpe the bluntnesse of the sworde So he ignifyeth that when as crafte hath no good successe wee maye come vnto open force buâ— yet that this force is of it selfe of no valew He setteth down the other part of the comparison But wisedome is the excellencie oâ— doing a thing right of the which wordes tâ—is I take to bee the plaine meaning Wisedome is of farre more force then crafte and strength vnto the doing of thinges luckily and therefore we are not to think that our affayres will prosper with vs by euill artes and subtiltie Our affaâ—res cannot prosper by â—rafte and deceit as the Prophet giueth warning Trust not vnto oppression nor vnto stealing neyther be ye vayne c. The Hebrew word the whiche they translate To doe a thing righte or to directe signifyeth to doe a thing well and with good successe That same true wisedome therefore teacheth the waye to order thinges both priuate and publique with good successe the whiche also God doeth make to be the seruant of ciuile happinesse Contrariwise subtiltie craft busie medling are the ouerthrowes both of families and also publike gouernmentes as experience is a most plentifull witnesse by very notable effects 11. If a serpent bite c. Against slaundering and pratling A precepte Concerning the auoyding of backbiting and pratling agaynste the whiche wisdome yeeldeth a fit remedie And he setteth oute the discommodities of this slaunderous and poysoned Pratling by a notable similitude If a serpente bite that is to saye Slaunder is like the byting of a Serpent which is not charmed For it is commonly supposed that the poyson of serpentes is expelled or driuen oute by charmes After whiche phrase of speaking the Prophet describing the wickednes of the vngodly sayth They haue poyson like vnto the poyson of a serpent like vnto the deafe adder the whiche stoppeth her eare the whiche heareth not the voice of the Charmers Doubtlesse slaunder is a sore plague Slaunder the firebrand of dissentions and a fyrebrande of greate dissentions whereof doe afterwardes insue hurliburlyes and garboyles in mankind Therfore it was sayd in the lawe bee thou not a backbiter among thy people And the holye ghost in the fifteenth Psalme thrusteth a slaunderer out of the possession of the kingdome of Heauen And in an other Psalme hee denieth that it can by any meanes be that the profession of true religion can be in the mouth of a sclaunderer Why sayth hee hast thou my lawe in thy mouth and sittest to backbite thy Neighboure And Iames sayeth that his religion is in vayne which doth not bridle his tongue Hee calleth the euill speaker and slaunderer A Lorde of tongue who placeth great power and authoritie in the sleightes and boldnesse of his tongue as in the 12 Psalme the saucie boldnes of suche wicked persons is described VVith our tongues say they we will preuaile and beare rule c. and in the Example of the Varlet Doeg there is a patterne of such poisoned monsters suche as the courtes of Princes are full of But he sayth that the Pratler and he that is full of tongue doth not only hurte others but also greatlye hurt himself making a coÌ„parison with a good and a wise man 12 The words of the mouth c. A wise man so speaketh that he getteth himselfe fauour but a foole slayeth his selfe with his wordes as it were with his owne weapon The memorye of all times and people hath seene such bad counsailours who as they haue hurt others so also haue they hurt themselues Experience therefore is a true commentarie of this doctrine He sheweth a cause of this vnluckie end 13. The beginning c Because that in the beginning in the middest in the ende that is alwayes a foole erreth being carried awaye headlong with follye and blindenesse wherevppon it cannot bee otherwise but that all thinges must fall out ill vnto him Yet he doeth so please himselfe in the darkenesse of his foolishe blindnesse The boldnesse of fooles that albeit hee see not the thinges before his feete yet hee dareth in such sorte to pronounce of thinges most furthest off to come as if hee had them at his owne commaundement This is it that hee sayeth And the foole c. Solomon reprehendeth this folly setting downe a reason Man knoweth not 14 verse As if he should saye it is a point of extreme folly to determine of thinges to come when as it lieth not in the power of men to know things to come For I take these wordes to be spoken in the person of the Preacher and not in the person of the foole as the interpreters say who in this plaine sentence doe surmise a needelesse want of wordes Therefore he concludeth that this vanitie of fooles is most hurtfull vnto theÌ„selues 15. The laboure of Fooles c. That is to saye Those ouerthwartly wise doe attempt many thinges in vaine they take muche payne aboute vnprofitable and daungerous matters and doe procure manye heauie happes both vnto them selues and also vnto others and whilst they search after darke and hard matters they become starke fooles in common thinges the which are knowne vnto all men For this is a description of hurtfull busie medling wearying it selfe vnprofitably in all matters sauing suche as are good and profytable Not to know the waye into the citie in a prouerbiall kind of speeche Not to knowe the way into the citie signifyeth to be ignoraunt in a thing that is knowne vnto all men by a metaphor taken from those whiche leauing the high way seeke a neere waye and going verye farre about doe goe wandring vp and downe from the Citie vnto the whiche they meant to take their iourney So foolishe men whilest they followe after high matters leauing the common waye they doe fall into great errours and doe go verye muche out of the way There are many examples of suche vanitie in Contraries who whilest they conceiue greate empires and dignities in their mindes they sticke fast many times in small matters a small stone breaketh or beateth back a greate waue as
one sayeth Such are the heathen Philosophers following that same vaine vanitie nothing beseeming Philosophers who in needefull and common matters being altogether boyes that is to saye being ignoraunte of the waye to lyue well haue vaunted of the thinges the which they haue not seen Horace as the Apostle saith as Democritus vvho beholding the fyrmamente and stars suffered his grounde to be spoiled by cattel And in the common course of life also such kind of men are to be seene who as Bernarde sayeth do all things sauing that the which they ought to doe They know not the way into the citie the which is a patterne of those curious ones whome the Apostle sayeth not to worke at all but to be busie medlers with that wherewith they haue nothing to doe and woulde haue them to be noted by an Epistle as vlcers and cankers of holie assemblies as were those idle and busie widdowes 1. Tim. ver 13. 16 VVo be to thee ô Land He spake before of the manner howe wee ought to behaue our selues in the daungers of a disordered and tyrannicall gouernement nowe he preacheth of an happie and vnhappie gouernement Therefore I suppose these two verses and the twentieth to be set out of their places by the Rabines The storie of the Leuite his wife wroÌ„g placed as it is likely as is manifest concerning that storie the which is in the ende of the Iudges concerning the wife of the Leuite defiled by the Biniamites in the which mention is made of Phinees the sonne of Eleazar the which could not liue vnto that age Yet am I afrayde to chaunge so much as one title in this place But if they bee ioyned with the fifth verse the sentence will runne the more aptly Wo therefore vnto thee O lande He sayeth that the same land is vnhappie the which meeteth with euil princes contrariwise that that laÌ„d is happie the which meeteth with good Princes For it is a greate plague wheÌ„ as they by whose goodnes iustice wisydome grauitie mankinde ought to be gouerned doe rush in as it were wolues vnto the ouerthrow and destruction of mankind Thy King is a childe He speaketh not simply of such as are children in age for kingdomes may bee gouerned very well by children that is such as are not of any great age as contrariwise they may be gouerned verie ill by olde men but in wit and wisedome so that they bee carried away headlong with euil counsail a threatning of which like kind of children kings there is in Esaias and Oseas Plato Plato doubtlesse hath said verie well that it can verie hard and scarsly bee but that a yong mind hauing such authoritie as may not be controlled the which is not coÌ„strained to giue accounts vnto any man of his doings will be full fraught with folly and lust and therefore be a cause of many troubles He sayeth also that dissolute and lewd princes are the destruction and vndoing of kingdomes which kind of monsters the Romane Empire hath felt vnto the ouerthowe of the same and our age doeth see some waxinge insolent and proude in moste noble kingdomes Contrariwise hee sayeth that that kingdome is happie in which the King raigning by lawfull authoritie the whiche hee hath receiued from his auncestours according vnto the ordinaunce of lawes for he speaketh of a kingdome descending by inheritance such as was in the house of Dauid doth so behaue himselfe as becommeth a godly and a good Prince He therfore setteth the sobrietie of a good and vertuous Prince against the dissolutenesse and drunkennesse of Tyrants And hee prescribeth this rule of eating and drinking A rule for eating and drinking that wee eate and drinke so much as may bee sufficient to nourish and refresh the bodie so that it maye bee fit for the discharging of the duties of our calling not for beastly desire and gurmaundice in eating drinking For as one saith we doe not liue to eate but we eate to liue 18 Because of slothfulnes Against slouthfulnes A precept concerninge the auoydinge of slothfulnesse and hee also ministreth a remedie for the driuinge of it awaye which is the true knowledge of GOD the vse whereof hee teacheth He setteth downe the discommodities of slouthfulnesse namely that through it the goods of a slouthfull and sluggish person are wasted and consumed the which hee setteth out by a notable similitude But it is expedient for the common wealth that no man wastfully spend his goods There is a flat commaundement of GOD that hee which laboureth not should not eat when as it is commendable iust necessarie that euery man should keepe himselfe within some certain kind of calling There is an example of this honest labor in AdaÌ„ eueÌ„ before his fall as who laboured with any pain in dressing the garden of Eden but sin hath made vs subiect vnto labour This saying is found true That men by doing nothing learne to doe euill Idlâ—nes For idlenesse is the firebrande and matter of kindling many euils Hauing shewed the effectes of slouthfulnesse he nowe declareth the effectes of diligence the which he matcheth against it 19 For laughter Laughter he calleth merrinesse and pleasantnesse of minde By the word Bread Bread he vnderstandeth necessarie fit helps to liue withall Wine is ordeined not onely for the necessarie vses of life Wine but also for pleasure Siluer he sayth aunswereth all Siluer because that the commoditie of money is so great that it floweth out plentifully and is spread abroad into all the partes of man his life Finally he comprehendeth al things the which appertaine vnto the leading of our life commodiously and honestly the which are furnished by diligence and industrie or paines taking and therefore is by so much more to bee preferred before slouthfulnesse by how much it is more to be wished to lead our life easily and happily then to liue miserably and shamefully in the sluttishnesse and filthes of pouertie This I think to be the plaine and cleare meaning of this place In this kinde of speache They make bread the interpreters supply this worde Bakers but needelesly for it is an impersonall as they saye according vnto the vse of the Hebrewes They make bread that is to say bread is wont to bee made So the vse of bread is simply signified 20 Euen in thy thought Another effect of Christian wisedom Another effect of Christian wisedome of the which hee had spoken in the fifth verse following namely howe we ought to behaue our selues in troublesome and disordered kingdomes Namely that in this moste wicked worlde wee ought to vse so great warinesse and heedefulnesse that if the manners of the magistrate dislike vs we should not tell it vnto any body for as much as that is ioyned with verie great daunger And in this kinde of speaking Speake not euil of the King no not in thy thought there is an excessiue speache the which among the Rhetoricians is a