THe tytle of Eccleſiaſtes, or Preacher, The title of ye booke. I thinke, is rather to bée referred to the name of the booke, then to the authour therof, becauſe we muſt vnderſtand yt theſe wordes were openly pronounced by Salomon, in ſome aſſembly of his Lordes and others. For where he was a kyng, it was not his dutie or office to preach, but the Prieſtes, & Leuites. Wherfore I iudge theſe things were ſpoken by Salomon in ſome company and hearing of his counſellers and Courtyers, eyther at ſome banquet, or after the banquet, when diuers of his nobles, and men of honour were preſent, hauing long tyme before muſed and ſtudyed of the ſtate and condition of theſe wordly affayres, or rather vayne affections, and ſo as it fell out, when they were all preſent, ſpake and vttered the ſame. And that afterward, ſome of the rulers of the Cōminaltie, or clergie noted them and gathered them togither: In ſo much that in the end of the booke, they confeſſe they receaued theſe things of one Shepherd or Paſtor, and digeſted them in this order. As if ſome one of vs ſitting at a table ſhould diſcourſe of mans affaires, other being preſent, writing what were ſayd.Why this booke is called the Preacher. So that this booke is a publike Oration which they heard Salomō make, of the which Oration, they thought good to call this booke Coheleth, that is to ſay, the Preacher. Not that Salomon was any Preacher, but for that the booke maketh as it were a publicke Sermon.

HEtherto, after a ſort, we haue vnderſtand the ſumme & end of this booke. Now ye greateſt difficultie hereafter will be in the Hebrew wordes and figures, wherwith Salomōs bookes of all others doe chiefly abounde.Salomons phraſe and ſpeach. For Salomon hath a ſingular kynde of ſpeakyng, ſéeking to ſence more elegant then his father Dauid, as hauing his communication more beutified with flowers and figures then hys. He ſpeaketh not lyke the common ſorte, but like a Courtyer. Dauids talke is more playne, and yet wanteth not all maner of vſuall figures. But Salomon vſeth none but a Courtly kinde of talke. And as Courteours vſe to corrupt the natiue ſpeach of their predeceſſours, ſpecially in writing: ſo Salomon, becauſe he would not ſeeme to ſpeake as the cō mon ſorte vſe, differeth far from his fathers plainnes of ſpeach, and from Moſes, who of all others is moſt plaine, and yet hath many notable figures in him, as hath alſo Dauid, but they are common, and vſed figures.

THis an Hebrew phraſe. For where the Hebrues haue no ſuperlatiue nor comparatiue degrée, they are conſtrained by way of compounding to make their ſuperlatiue and comparatiue degrées.The cauſe why one worde is doubled. So they vſe to call a moſt excellent and ſingular ſong, the ſong of ſonges, as Salomon hath done. A vanitie of vanities, that is, the greateſt vanitie that can bée, that is, nothing els but vanitie. All this he ſpeaketh not againſt ye creatures thē ſelues, but againſt the hart of man, that abuſeth the creatures to his owne hinderaunce. And this repetition, vanitie of vanities, and all thinges are vayne, is Salomons peculiar copiouſnes.

The theame and argumēt of this booke.In this beginning he placeth the Theeme, as it were an argument of hys whole booke, wherof he meaneth to intreat, ſaying: that he wyll ſpeake of the greateſt vanitie that is, how mē are moſt vaine in all their deuiſes, becauſe they be not ſatiſfied with thinges preſent, which they vſe not, nor can not enioy thynges abſent. They turne euen the beſt things into miſery and vanitie through their owne default, and not through fault of the thinges.

Mens deuiſes and enterpriſes are vaine.BVt vanitie. That is to ſay: men are led and drowned with their owne deuiſes, and in all their enterpriſes what get they? naught els but vanitie, becauſe their labour is vayne.

It auayleth nothing. For they neyther enioy things preſent, nor abſent, becauſe their mynde is not quiet, & ſo they are caryed betwéene heauen and earth, and preuaile nothing. For this word vanitie properly ſignifieth that yt we cal nothing. They heape vp treaſures, riches, and ſéeke to be of power. &c. And all theſe are nothing. Golde in deede is a thyng, but to thée that canſt not vſe it, it is nothyng.

That he ſaith, of all his labour, Of whoſe labour and trauel Salomō ſpeaketh. muſt be vnderſtoode as ſpoken with a kinde of vehemēcie. For hereby he declareth that he will not intreate of Gods workes, which are holy and wholeſome, as are all his creatures, but of mans workes, which are led and borne about with their owne wayes and deuiſes, meaning hereby to repreſſe their calamitie and toylefull trauels. Neyther ſpeaketh he of the labour of our handes, commaunded by God Gen. 3. In toyle and labour ſhalt thou eate thy bread: but of our owne wayes and deuiſes, whereby we goe about to bring to paſſe, that ſéemeth good in our eyes. For the word Amal, ſignifieth miſery and calamitie, rather then labouring, euen ſuch a kinde a labour, as men afflicte and vexe themſelues with in vayne. For it is a moſt miſerable labour to be ſo buſily occupyed to bring our deuiſes and enterpriſes to paſſe, and yet nothing to preuaile. He ſaith therefore: What getteth a man. &c. that is to ſay, in that he taketh ſo great paines to bring his deuiſes to paſſe. What hath he or getteth he, with all this labour and ſtudy of his but mere vanitie?

He ſpeaketh of mēs enterpriſes, not of Gods workes.HEre he meaneth to deſcribe the kingdome of vanitie, and the place where this kyngdome is, callyng this whole kyngdome of vanitie, a toyle or trauell vnder the ſunne, by a kynde of ſingular phraſe, ſuch as we read is not vſed els where in the Scripture, bycauſe he will hereby exclude the workes of God which either he worketh hym ſelfe, or worketh in vs or cōmaundeth vs to worke, which workes are aboue the ſunne, and beyond mans deuiſe. For the ſunne riſeth to the end that mē may go forth to their worke Pſal. 103. that it may giue light to the world, to ſerue vs in our bodily affaires: vnder this ſunne I ſay, are theſe vayne deuiſes taken in hād, wherwith men afflicte them ſelues. This is to be noted agayne, to take away that vayne cogitatiō of mē, that haue interpreted theſe things of the vanitie of Gods creatures. In deed all Creatures are ſubiect to vanity, as Paule teſtifieth, Rom. 8. but yet the creatures them ſelues are good. Otherwiſe he would haue ſayd the ſunne had been a vayne thyng, but he excepteth ye ſunne, bycauſe hee ſayth vnder the ſunne. He ſpeaketh not therfore of Gods workes, which are all good and true, and aboue the ſunne, but of thoſe workes which are vnder ye ſunne, which we doe in this bodyly lyfe of ours, in the earth.

THou ſéeſt he reciteth not the workes vnder the ſunne,Gods creatures are firme and ſtable, but men are caryed and vexed with diuerſe deſires. but the very Creatures of God them ſelues, ſuch as is the generatiō of men, the ſunne, the water, and the lād, compriſing almoſt the foure Elements herein. For the Philoſophers haue ſo deuiſed the foure elemēts, wherin all thynges lyue that are in the world. They haue placed the ſier aboue, ouer ye three other elements. And Salomon ſeemeth to take the ſonne, for this fiery element ſo that in theſe wordes he expoundeth what he would haue vnderſtanded, by theſe wordes vnder the ſunne, ſo that the ſumme of his meanyng is this. The creatures of this world, the ſunne, the ayer, the water &c. Wherein men haue there beyng, abyde in ye rule and law appointed them: they go forth, they runne backe agayne, they are caryed &c. euen as they are ordeined, they haue their prefixed courſes, they chaunge not, they go not out of them, but do that they ought to do, as the ſunne goeth his way and certeine courſe &c. But men which haue their beyng in theſe foure elementes, creatures of ſuch conſtācy and ſtabilitie can not do the like, bicauſe they wauer and ſtagger, beyng moſt inconſtant by reaſon of the varietie of their diuers entrepriſes and deſires, not content within their owne boundes, buſineſſes, and vocations &c. Wherfore they expounde not the matter which vnderſtād the generation that paſſeth,Falſe interpretatiō blamed. to be the Iewes, and the generation to come, to be the Chriſtians, bicauſe Salomon ſpeaketh here of the perpetuall ſucceſſe of generations and ages.

THe word Saaph. For the which our interpreter hath naughtely put returned,The ſunne rayſeth the wyndes with hys mouyng. ſignifieth drawyng of the breath. He meaneth therfore that the ſunne, by reaſon of his violent force, wherewith hee is caryed, is as it were the cauſe of all wyndes & blaſtes, as when one runneth, he moueth the ayer, & cauſeth a breath. To breathe therfore, is wt a moſt ſwift force to be caryed from the Eaſt vnto the Weſt, and thē to the Eaſt agayne, which commeth to paſſe euery day and euery moneth.

THat is to ſay: the ſunne when he turneth to the Eaſt agayne, there to riſe, caryeth the wynde with hym, and hath the wynde in his power. All this is Salomons peculiare copiouſnes, whereby briefly, he meaneth nothyng els, but that the ſunne riſeth and ſetteth euery day, and that the wynde is rayſed wyth the force and violence therof.

ARistotle diſputeth from whence the fountaines and wyndes doe come,The cauſe of ſprynges and fountaines. and is meruelouſly troubled in finding out ye ſame, and diuers other with him, but yet none of them could finde out that that Salomon here ſayth, that all riuers come from the ſea, and runne into ye ſea agayne, making the ſea to be the origine and beginning of all riuers, from whēce by certaine ſecret drayninges vnder the earth, they ſwell vp & breake out, where notwithſtanding diuerſe of the Philoſophers imagine, that the ſpringes and beginninges of all Riuers come from vnder the earth. Howbeit Salomons ſaying is the trueth, namely, that all fountaynes & Riuers flow frō the ſea, & ebbe into it agayne. Theſe are very great wonders. Firſt in the courſe & moouing of that huge light wherof we haue ſpokē already. Then in that the Riuers runne into the ſea, and yet the ſea is not filled therewith. For els if the Riuer Albis had flowed ſtill from the beginning of ye worlde, it might haue riſen ſo high, to haue filled the ayre, euen vp to ye Moone. And now although it hath runne more then fiue thouſand yeares, that it ſtill abideth within the bankes, and runneth not ouer.

All thinges are led with their own courſe and order.He ſaith therfore, that all things continue in their order, and perpetuall motion, as the Sunne runneth about euery day, and neuer ceaſſeth: ſo the ayre continueth ſtill in his motion: ſo the flouds dayly runne into the Sea. The Sea againe by certaine ſecrete conduites and vaines in the mountaines ſoketh & droppeth, as it were into ſpringes & Riuers, and the earth is a very ſtrainer, through the which the water is clarified.

Thus we ſée that Salomon in fewe wordes comprehendeth the meruelous diſpoſition and motion of the fower elementes within themſelues, naming the earth, the Sunne, the w •• de & flouds.

I ſuppoſe Salomon meaneth by the allegory of theſe naturall alterations,What the meaning of this compariſon is. to bring vs to the matter that he treateth of, and frameth this ſimilitude vnto vs. As if he ſhoulde ſay: Euen as all theſe thinges abide in their chaungeable courſes, ſo doe all our affayres likewiſe. The ſunne is neuer wearied notwithſtāding his continuall courſe, the waters runne into the Sea, and yet are not ſpent and conſumed. &c. Euē ſo fareth it wyth mē. They ſtill doe as their elders haue done, which gaue themſelues vnto vanitie. Euē as they nothing preuailed, no more doe we. No man amendeth by an others example, or taketh euer the more héede, by an others dainger. Iulius was moſt vainely occupyed. Cicero ſought to bee eloquent. But what was the end of their trauell? moſt vaine, becauſe they atteyned not to that they deſired. If he had vſed his eloquence not after his owne deuiſe, but as tyme and place had ſerued him, doubtles, he ſhoulde haue béene a moſt happy man. Theſe mens examples doe we follow. &c. Therefore, all mens deuiſes, riſe, fall, goe forward, & come backeward, and continue as they alway haue done. So there is in theſe wordes, not onely a deſcription of the kingdome of vanitie, but alſo a ſimilitude and compariſon of mans deuiſes.

The errour of Sophiſters vpon this place.THis text the Sophiſters haue corrupted, while they thinke ye ſtudy of Philoſophie is here reprehēded, whereby mē ſearch out the nature & cauſes of things, as though this were an euill thyng, not able to be declared. But it is not euill to ſearch out the nature and properties of thynges. Moreouer ye cauſes of all things are moſt manifeſt, ſo farre of is it, that they be hard and difficult. This therfore he meaneth, that he wil ſpeake of the vanitie of mā, but that the ſame is ſo much and ſo great, that he thinketh he can not ſufficiently expreſſe the ſame.The vanitie of man greater thē can be expreſſed wt wordes. It can not be vttered he ſayth how great the vanitie of man is, which thyng Perſius the Poete declareth: ſaying, O what great vanitie is in the world. And an other writer ſayth: No man lyueth content with his eſtate. And euery man ought to lyue within his boundes and cōpaſſe: vanitie ſtretcheth farther, than can be rekoned in all mens affaires. Therfore it is but litle that I can ſay of vanitie, if a man conſider the greatnes therof, It is to groſſe and to much. For ſo great is this worldes vanity, that I can not with any wordes expreſſe it. The thyng is greater, then either men can conceaue, or I am able to vtter. It is an hard matter to declare the varietie of mens deuiſes and deſires, what it is that Iulius coueteth, what Alexāder, what Salomon, what Cato, what Scipio, what Pompey. The affections of men are alwayes more, then the toung of man can expreſſe. And now he prooueth that he ſayd by an example.

THat is to ſay mans eyes and ſenſes haue neuer any reſt.The inſatiable gulfe of mans hart. If I ſhould goe about to declare but onely the pleaſures we conceaue by ſeeyng and hearyng, I ſhould take an endles labour in hand. If the eye be not ſatiſfied with ſeyng, how ſhall I be able to vtter all the vanitie of man. To be ſhort, naught and vnſearcheable is the hart of mā. Such is the diuerſitie of mans affections and deſires, that that the eyes haue neuer ſeene ynough. Now they deſire to ſée one thyng, now an other, & whē they haue their wiſh, yet is not their mynde contented. The hart is a gulfe alwayes gaping, it coueteth all things, and though it haue all it deſireth, yet ſtil ſéeketh it for more.Alexander Magnus. Cōſider Alexander Magnus, who being Lord almoſt of ye whole world, yet whē he heard there were innumerable worldes, ſighed, ſaying, and I haue not yet vanquiſhed one world. Thus in his hart hee coueted infinite worldes. What man is ſo eloquent, that he can expreſſe this moſt vayne affectiō of the hart? This vanitie and gréedynes of mans hart can not be expreſſed. That whiche hee hath doth not like hym, and wiſheth for that which hee hath not. The eye is not ſatiſfied with ſeeing: vnderſtand this generally, not as they haue expounded it: It is not ſatisfied with beholdyng of heauen.

THat is to ſay,Mans mynde is vnſatiable. after thou haſt prepared that thou deſireſt yet is not thy mynde quyeted, the ſame affection abydeth ſtill after thy deſire, yt thou haddeſt before. The mynde is neuer contented. Alexander, when he had ouercome the world, had no more, then he had before. For his mynde was neuer the more ſatiſfied. Iulius thought to eſtabliſh a common weale, ſo thought Brutus too, but neither of them brought it to effect. This is it that hee ſayth, What is that that hath been? Verely euen the ſame that hath been downe afore, that is to ſay, the ſame affection ſtill remaineth, which will neuer bee ſatiſfied. That that hee deſireth or ſtudyeth to haue or bryng to paſſe, is euen the ſame hee hath all ready. To bee ſhort What a man hath to day of the ſame will he couet more to morow.

Vanitie of mans hart.For here is ſignified the reſtles, and inſatiable appetite and vanitie of mans hart, that cā not be ſatiſfied with things preſent whatſoeuer they bee. That I haue done this day is nothing, although I haue had my purpoſe, I am not content. I will ſtill prooue other wayes. Thus doe all mē, ſo did Iulius, ſo Pompey, ſo Alexander. And euen as they did, doe all other. They deſier things to come, and lothe thinges preſent. Remē ber therfore that Salomō ſpeaketh here of mans doings, and not of Gods, either already done, or to be done. For he ſpeaketh alway of the thynges which are done vnder the ſunne in this kingdome of the worlde. It followeth therfore:

THis place hath meruelouſly troubled the Sophiſters,In man there is no new thyng, but concupiſcence & naughty inclamtiōs dwell in all men. becauſe they read in the Scriptures many new thinges were done. For the natiuitie of Chriſt was a new thing. A Virgine to be a mother was a new thing. Againe: I will make a new heauen and a new earth. And agayne: I will make all thinges a new. Againe: The Lord wil doe a new thing vpon the earth. &c. Theſe ſentences haue cauſed them to trifle egregiouſly vppon this place, becauſe they would reconcile both Salomons ſayinges, & theſe other ſentences. But this commeth to paſſe through the ignorance of Salomōs phraſe, becauſe they marke not what he meaneth, when he ſaith, vnder ye Sun. For if thou vnderſtand theſe wordes of Gods creatures and workinges, it is no true ſaying. For God worketh alwayes newe thinges, and we doe nothing that is new. For there is but one old Adam in all mē. Our forefathers therfore haue abuſed theſe thinges euen as we abuſe them. The ſame affection that was in Alexander, was in Iulius, and the lyke in all Emperours and kinges, the ſame is in vs alſo. Euen as they coulde not be ſatiſfied, no more can wée. They were wicked and vngodly, ſo be wée. We deſire to ſatiſfie all our ſences, but we are not able, becauſe our hart is inſatiable. Therfore we doe no new thing vnder ye Sunne. There are no new affections in men, but we abyde alwayes one, neyther refraine wee our curioſitie, no although we be wa • ned by their exāples. Mans hart ought to be content with thinges preſent, and to mortifie the affection of thinges to come, which thyng becauſe they doe not, it is iuſtly all togither vanitie. This it is therefore that he ſayth: There is no new thing vnder the ſunne, that is, in men there is nothing that new in. But God doth newe thinges euery day.

God worketh newe thinges in ſome men.And yet afterward in this ſame chappiter he ſayth, he ſaith, I haue paſſed all the kinges that were before me in wiſdome: was not this a now or ſtraunge thing. Yes truely. But this was the gyft of God. Ergo, a very new thyng. And all men deſire euen the ſame, but thou ſhalt ſcarcely finde one that hath altered this affectiō. Others haue builded as we doe, haue made wars as we doe. And euen as they haue not by their deſires & enterpriſes attayned to that they deſired, no more haue wée. But God by his workes both many and great, doth alwayes new thinges.

That is to ſay:Men are not mooued with the examples of their predeceſſours. men follow their deſires, and ſet forward their owne enterpriſes, they will not conſider by example of their predeceſſours, how they nothing preuailed. No man marketh how Alexander and Iulius attemptes were but vaine. The example of Dion, that ſo vnluckely vrged his owne deuiſe in calling home Dioniſius againe, and in ſtabliſhing his cōmon weale, could not make Brutus take héede. Theſe are ye themes as it were of his whole booke, whereof he meaneth to ſpeake, that is to ſay of ye vanities of man, which goeth about diuerſe thinges, and can not bring them to paſſe, that is, of the inconſtancie and inſatiabilitie of mans hart.

WEe haue hetherto heard the generall theam and argument of the booke, wherein he purpoſed to treat of the vnhappy deuiſes and enterpriſes of men, ſtriuing to ſet forward and fulfill their owne wayes, which God doth fruſtrate, as one alwayes withſtāding ſuch attēptes. Now he beginneth to rehearſe certaine particulars, gathering by a dialecticall induction, that vniuerſall propoſitions, wherwith he began his booke, that is to ſay, that all thinges were but vanitie. And he increaſeth this miſery, or vanitie, that where mā ſéeth his forefathers deuiſes, and enterpriſes made fruſtrate, and how they wearyed themſelues in vaine, will not yet be learned. For the fleſhe is ſo fooliſhe, and the reaſon ſo blynded, that it can by no examples be amended.

He beginneth with him ſelfe, and ſetteth him ſelfe for an example of this vanitie.He begynneth hys doctrine 〈◊〉 the exāple of himſelfe, which hee ſetteth out to all men to folow. I ſayth he went about to gouerne my kyngdome prudently and notably & could not bring it to paſſe, although I was a kyng appointed by God. For it is well knowen that this kyng was greatly commended for his diuine wiſedome and highly renowned in ye Scriptures. 3. Reg. 3. Bicauſe (ſaith God) thou haſt aſked this thyng, and not long lyfe nor riches &c. Loe I haue giuen thee a wife and an vnderſtandyng hart, ſo that there hath been none before lyke vnto thee nor ſhall be after thee. This is a ſingular teſtimonye of this kings wiſedome, & yet this prudent and wiſe kyng, could not bring his deſire to paſſe, his attēptes could haue no ſucceſſe & not without a cauſe. For god gaue him not this wiſedome, to the end hee might do all thinges. God ſayd not, I will giue thee ſuch wiſedome as all other ſhall obey &c. So that by reaſon of this wiſedome Salomon had more trauell and grief then good ſucceſſe. He ſawe it was the will of God, that hee ſhould well gouerne his kingdome, and giue and appointe good lawes for his people. But no man followed him, neither his chief rulers, nor the people.

Of his owne example by an argument a maiore.He ſayth therfore, for aſmuch as my deuiſes haue not ſucceded to my mynde, nor haue beene obeyed, what ſhall happen to other of leſſe wiſedome? Firſt (ſaith he) I proteſt myne own experiēce. I that here ſpeake vnto you was king of the Iſraelites. All theſe wordes are ſpoken with a vehemencie of affection I am a king, and yet I can not preuaile. For who is able to reſiſt the kyng, which is Lord ouer all men? I am not a king onely, nor of euery people, but of the people of God, amongeſt whom haue been many holy men, Prophetes, and teachers of Gods law &c. To conclude, I am king of Hieruſalē, that holy place which God choſe to dwell in. If a kyng of ſuch power, ſo frée, ſo wiſe, of ſo holy a people, in ſo holy a Citie, where God and his word was continually, could not bryng his holy and good deuiſes to paſſe, what ſhall we ſay of others?

WE muſt abide againe in ye Theme. He ſpeaketh of hys owne workes & enterpriſes. He ſpeaketh not of Gods workes, which are not onely vnder the Sunne, but are euery where, but of thoſe things that are done by mē vnder heauē, which is the place and kyngdome appointed for vs. For Gods workes are aboue heauē, beneath heauen, and euery where. They are the workes therefore that we doe of our owne heades and power, wherof he ſaith, I purpoſed in my mynde to ſet all thinges well in order, to haue my kyngdome well gouerned. But looke how much God wrought, ſo much was ordeined. And where God dyd not put to his hand, there ſet I forward my counſell, wiſedome, and enterpriſes, to haue all thinges well ordered, but all in vayne. For I nothyng preuailed, but dyd miſeſerably trouble and vexe my ſelfe, as followeth:

THis is a cōfirmation of that he ſpake before: I haue not onely prooued this vanitie by myne owne example, but I haue conſidered all other men, and I ſée that their wayes & deuiſes be but vayne aſwell as myne. Euen as myne own deuiſes ſucceded not, no more haue I ſéene any other mens in the worlde ſuccede. Wiſe mens deuiſes are made fruſtrate and diſappointed aſwell as fooles. Therfore by theſe wordes is that affection called good or godly intētion beaten downe, when we ſay commonly, I haue a good intent or meanyng. Vnhappy is ye good intention, that is not ruled by the worde of God, and fayth. But that good intēt is nothing that is not gouerned by the word of God, and ſpringeth not of fayth. And all other how beautiful ſo euer they appeare, are moſt hurtfull. Euen Cicero him ſelfe had the experience hereof as he witneſſeth: The beſt deuiſes, ſpeede woorſt. And God doth very well in ſo fruſtrating our purpoſes. For if matters ſhould neuer ſo litle ſuccede as we would, then would we by and by be puffed vp with pride, and aſcribe the glory to our ſelues, which is agaynſt the glory of God, who alone is to be glorified &c.

HE addeth the cauſe why all thynges trouble men with vayne care and thought.The cauſe why all thynges cā not be ruled, by our counſell. Bycauſe ſayth he the defaultes and imperfection in thinges are infinite and can not be amended, their greatneſſe and multitude ſo farre paſſeth all mans deuiſes. This is that therfore he would ſay: I haue wiſedome and vnderſtādyng inough to perceaue what is méete and expedient. But what am I able to doe therein? There is ſo great crookednes & deprauation in all mens affayres, that they can neuer be amended. Conſider ye Empyre of Rome, which notwithſtanding it was prudently gouerned, yet it could neuer finde or ſtabliſhe any firme peace with all their deuiſes. But when one enemy was ſlayne, there aroſe diuers other. And when they were wythout warres abroad, they had ciuile commotions, till the commō weale was deſtroyed. Euen ſo fareth it with all men. Let euery man marke the courſe of hys owne lyfe, and if all thinges ſuccéede according to his mynde all his lyfe long, let him reprooue this booke of lying.

All thinges muſt be cōmitted to God, and he deſired to order our deuiſes, and to geeue them good ſucceſſe.Wherefore it ſhall be beſt to commit all things vnto God, and to follow thoſe which ſay: let it goe as it goeth, becauſe it will goe, as it goeth. Which thing alſo the Dutch prouerbe teacheth vs: Thou art yet a great deale too Greene to make of an olde Knaue an honeſt man. Hereof wee ſée Princes which would beſt refourme and amende all things, many tymes doe much hurt. In this worlde nothyng can be ſo well ordered ye all thinges can be well done, & no imperfection remayne. Therefore it is beſt to walke in faith, which letteth God reigne alone, & prayeth that Gods kingdome may come. Enē as Chriſt did not commit himſelfe to men, but bare with all mens defaultes and iniquities. When it was ſayde that Iohn Baptiſt was killed, an horrible offence, he ſayd nothyng, but went into the wildernes, and fedde the people, he makes no accompt of it, preached the worde onely, and did his duety. Therfore this a Chriſtian wiſdome for a man to commit him ſelfe to the kingdome of God, and all his matters to him that iudgeth iuſtly. A Chriſtian man may iudge of offences by the worde of God, but he may not ſet his hand to the puniſhing of them, vnleſſe God vrge him thereto, or that he be appointed by his worde. Therefore where thou art but one man, and art not able to correcte and amēde all that is amiſſe, leaue it to him that is of more power then thou, which alone is able to bryng all thinges to paſſe.

What knowledge i • .BY knowledge he meaneth not ſpeculation, but a kinde of practiſe and experience, & diſcretion in doing of things which we call ſight & perfect vnderſtanding in matters, as is ſpokē of in ye Pſal.

Wiſedome is that knowledge wherby I perceaue how a common weale is to bee ſet vp and gouerned,What wiſdome is. which afterward is to be moderated and ordered, by knowledge and experience, accordyng to circumſtances fallyng out, and according to reaſon and moderation as tyme and matter ſhall beare it.

VErely euē to put them out from me and my kyngdome, and to enhaunce and ſet vpon thoſe other. But what happened? I founde that this alſo was but a vexation of the mynde, and fruteles care, without end. Therefore the wiſeſt way is, for a man to frame him ſelfe to take all thing in good part: why?

He that ſeeth much and knoweth how thynges will go, It can not be, but he muſt be wrath and thinke. Ah howe vngodly and how ſhamefully doth it paſſe ouer, whēce commeth this ſtomakyng and indignatiō, but of much wiſedome? For hee that hath knowledge in many thinges, hath many cauſes to anger him, as ſeyng euery day many vnworthy thynges committed. He whoſe eyes are ſhut, knoweth nothing, & therfore nothing offendeth him. Wherfore learne to be ſtill, & to commit the kingdome vnto God, and to pray: Lord, let thy will bee done. Otherwiſe thou wearyeſt thy hart, and thy body & doeſt but loſe thy tyme, and thy life.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THis is the other parte of the concluſion. Sée ye as thou art not too iuſt, ſo 〈1 page duplicate〉 〈1 page duplicate〉 thou alſo be not to wicked,Some things muſt be winked at in gouernaunce, and yet muſt not gouernance through negligence be corrupted. that is that thou cōtemne and neglect not all gouernment geuen thee in charge, and that thou ſuffer not all things to runne to hauock. It is good to diſſemble ſome thinges, but not to neglect all thinges. If thy wyſedome procéede not, thou muſt not therefore rage in Ire and deſyre of reuenge. Againe, giue not thy ſelfe to Idlenes, as one that careth not which ende goe forwarde. Doo not lyke the wicked ſeruaūt, that hid his tallent in the grounde, and would not put it to vſaunce. Sée thou bée iuſt, & other with thée, ſet forward Godlynes, and continewe ſo doing, howſoeuer thinges fall out. Why ſo? leaſt thou periſh, and dye not in thy tyme. For it is to be feared leaſt thy Lorde come, and call thée to iudgement, as he did the rich mans ſowle, in a night when he leaſt thought of it.

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

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

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

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

THis is a commendation of the wyſedome he ſpake of before,Force wt out coūſell falleth of his owne ſway. that is to ſay, of iuſtice and equitie. Thinges are not preſerued by force, but all things are done and procéede through wiſedome, in the kingdome, in lawes, in adminiſtrations, in occupations. So we are made men, to doe all thinges by reaſon, and to preuaile more therby then all beaſtes, by their ſtrēgth.Wyſedome is the gouerner of commō weales, and not lawes and power. Therfore, though lawes be neuer ſo well made, common weales neuer ſo well ordered and appointed, yet if wiſdome lacke, all things goe backward. For when a wyſe man maketh lawes, it is impoſſible that he cā foreſée all caſes & circumſtaunces. Wherfore many things are left to the order of thoſe that execute lawes. So ye lawyers call ye Emperour a lyuely lawe, becauſe he is ſet in place to moderate lawes, as he that ſitteth at ye charrette to rule it, & diſpoſeth all things according to place, tyme, and perſons. &c. For a foole doth more hurt by his preciſenes in ſéeing lawes obſerued, then a wiſe man doth in diſſembling ſome lawes. All theſe thinges as yet are ſayd by way of exhortation: Be not angry (ſayth he) though thinges ſuccéede not accordyng to thy deſier. Let it ſuffiſe thée to kéepe lawes, ſo farforth as all thinges be not trod vnder foote. For this is the greateſt wiſedome, not to know what lawe and equitie is, but to know that wiſedome is not followed nor obeyed in this worlde. This lyfe will not abyde to haue all thynges done right. The ſumme therefore of this place is, not to put any truſt in our ſtrength, but to rule by wiſedome, which oftentymes kéepeth all things vpright in a kyngdome, where force and violence marreth all. Why ſo?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

IN déede the wyſe mans wordes were 〈1 page duplicate〉 〈1 page duplicate〉 heard, while he gaue good counſell, but that done, he was by and by forgotten.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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