Exposition of Ecclesiastes, Chapter 10
The tenth Chapiter.
The wordes of the wyſe are more heard in quietnes, then the crye of him that ruleth among fooles.
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 vntounto God.
The wordes of the wyſe are hearde in quietnes. &c.
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 onelyonly, 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 hauehave 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.
Better is wiſdome then weapons of warre, but one ſinner deſtroyeth much good.
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 one Synner deſtroyeth much good.
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.
Dead flyes cauſe the moſt precious oyntment to ſtinke.
THis is a prouerbiall ſentence againſt fooles,Euill coū ſellers reprehended. howbeit Salomon hath very hard tranſlations. The tranſlatiō would hauehave 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 vsus the ſimilitude is the more vnpleaſaunt and ſtraunge, becauſe we hauehave 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.
Therefore a lytle folly ſometyme, is better then wiſdome and glory.
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 giuegive 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 vsus, which dwell in this ingratefull worlde, which harkeneth not to our good counſell, whatſoeuer we ſaye or threaten-
Glory ſignifieth not onelyonly 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.
¶ The harte of a wiſe man is as his right hande, but the hart of a foole is at his left.
The difference betweene wiſe men and fooles.THis alſo is a kinde of Prouerbe, that is, a wiſe man hath his harte in hys owne rule and power. If he perceaueth that they are fooliſh, and wil geue no eare vntounto him, he can for a tyme holde his peace. He cā vſe his wiſedome according to the place and perſons, and as he ſhall perceaue his counſell is lyke well or euil to ſuccéede. But a foole is not maſter of his owne hart, but according to his affection, will runne through with them. It is a great matter to rule and moderate ye harte, which no man doth or can doe, but he that is wel acquainted with the world and hath an eye to Gods iudgementes.
A foole walking in the way and being him ſelfe neuer ſo much a foole thynketh yet that all other are fooles.
Many ſuch glorious braggers in Princes Courtes.THat is, he is not content that himſelfe preuaileth with his naughty counſel, ſo that thou muſt yelde to him, but alſo thou ſhalt be cōpelled to beare with him, in being glorifyed for his fooliſhnes, and naughty counſell, and in ſhaming the wiſedome of other men. For if thou geue good counſell, he will ſtraight way be vponupon thy back, and reprooue thy wiſe ſaying and counſelling. But aūſwere thou thus: I hauehave ſhewed my counſell, I compell no man, but hauehave ſaid that I thinke good. Firſt therefore a foole will not heare thée: nexte he will throng with his owne imagination: and laſt of all, whatſoeuer thou ſayſt to the contrary, (as thou art bound) but not to follow it, if thou thinke it will not preuaile, he will deride it, & reproche it as fooliſhe and wicked. This we ſée in our dayes and finde true by our ſelues.
Therefore if the ſpirit of thy ſuperiour hauehave his purpoſe againſt thy mynde: be not thou diſcontented, for to giuegive place pacifieth great euill.
THis we thus expreſſe in our prouerb:Fooles muſt not be ſtriuē with, but yelded to, for a tyme. He that can hauehave patience will be a wyſe man. He ſaith therefore, if their ſpirite preuaile, that is to ſay, their force or counſell, be not impatient or angry, leaue not thy place, remayne by thy ſelfe and continue. For if thou reſiſt, and wilt hauehave thy counſell followed and allowed, thou ſhalt but vexe the waſpes onelyonly, & kicke againſt the pricke, for it is a greate pointe of wyſedome, to diſſemble & giuegive place. For it allayeth many euels which by ſo being quyet, that is by geuing of place be caulmed, and at length of them ſelues come to ſilence, which otherwiſe would ſtyrre vp much trouble, if thou wouldeſt withſtand them. Thus the Romans glory in their Fabius, which by ſuffring and leaſure ouercame Hannibal. Thus our Frederick Duke of Saxonye, by kéeping ſilence and lying ſtill, kepte downe the Erfordians, and was auenged of them. Thus Virgill alſo ſayth: All fortune muſt bee ouercōmed by ſuffering. For ſuch ſayinges as theſe are taken out of the experience of this worlde.
❀ There is a great euell that I hauehave ſeene vnderunder the Sunne, namely ignorance, that is much ſeene among Princes. For ſome foole is aduaū ced to great honour, and the riche ſyt in the duſt. I hauehave ſeene ſeruāts on horſe backe and ſome Princes lyke ſeruauntes goe on foote.
IT is no meruell ſayth he,All thyngs repleniſhed wyth folly. if the violēce or counſell of fooles preuaileth agaynſt wiſe mē and them that giuegive good counſel. For I ſée few princes but they are fooles, and take no wiſe way in gouerning their charges. Thus ye foole ruleth eueryevery where in the Counſell chamber, in the Princes courte. &c. The world is fooliſhe and gouerned with fooles, & with fooliſhe opinions: Wherefore if thou counſell them otherwiſe, they will not heare thée. If thou holde on, the more is the foole moued, & for hatred will doe that ſhall turne his Countrye to great hinderaunce.Whome he vnderſtandeth by riche men, & ſeruauntes. The rych that ſytt in the duſt, he vnderſtandeth to be ſuch as ought to beare rule, becauſe they knowe well how to gouerne. He cauleth them Seruauntes that ought to bee ruled, as though hee ſhoulde ſay: They which ought to be ruled, them I ſée ſet alofte and in authoritie, being but ſlaues and fooles, and wiſe men want, and ſcarce hauehave any lyuing. Therefore when thou ſéeſt ſuch Centuaries and Thraſones beare rule, which ought rather to doe the ſeruice, meruell not at it, remember this is the kingdome of the worlde.
He that diggeth a pit ſhall fall into it, and he that breaketh a hedge, a ſerpent ſhal ſting him. He that remoueth ſtones ſhall hurt himſelfe thereby, & he that cleaueth wood, ſhall be in daunger thereby.
Gouernāce a perillous enterpriſe.HEre Salomon cowcheth as it were a heape of prouerbes together, all which he applyeth to his purpoſe, ſaying as it were: it commeth to paſſe in this world, as theſe prouerbs declare. Whatſoeuer thou doeſt in this worlde, it commeth to paſſe, as ſayth the prouerbe: He that diggeth a pit. &c. Men doe not eſcape from it without hurte. Lykewyſe to rule men, is as to breake vp an hedge, where many tymes, it chaunſeth that a Snake ſtingeth him. Wherefore, if miſhap betyde thée, play the ſlackarde neuer the more, but remember that thus it goeth in this worlde. For to rule men is in Gods power onelyonly. Therefore, he that is called to auctoritie, muſt remēber that he taketh that in hand that mās wit can not compaſſe. For the hartes of men are not in our power. OnelyOnly they which hauehave the feare of God in them are eaſely gouerned. This prouerbe is taken from thē that dig pits or graues,Gouernāce muſt not be caſt of, for the perrils therin. whoſe chaūce it is many times vnawares to fall into ye ſame. So to beare rule in this worlde, is to dig a pit: there be thou fenced, & know thou art in perill. Which excepte thou wilt doe, thou ſhalt fall into many ſuddē and vnforeſeene daungers. For daungers foreſéene leſſe hurt vsus. Thus dyd Demipho in Terences Phormio well geeue warning of. Wherfore (ſaith he) All mē whē they are in moſt proſperity, moſt chiefely conſider with thēſelues how to ſuffer and beare aduerſitie, daungers, loſſes, baniſhement. When he commeth out of the coūtrey, let him alway thinke, my ſonne may hauehave cō mitted ſome faulte, my wyfe may be dead, my daughter may be ſicke: theſe be common caſes, and it may be that they ſhall not be ſtraunge vntounto thee. Whatſoeuer falleth out otherwiſe thē thou hopedſt for, take for a…vaūtage. That if any thing ſo happen, thou mayſt ſay, thus I thought and looked for, and thinke no ſtraūge thing is happened vntounto thée. And if any good hap or fortune betyde thée, take it for a dayly gayne. Thou muſt not ſtraight way leaue of digging, though thou fall vnawares into the pit. The lyfe of man is full of daungers: and as in breaking downe an hedge, it is to be feared leaſt ſome Serpēt lying hidden may ſting vsus: ſo in gouerning a common weale, we muſt beware we be not hurt. If thou hap to be bitten or hurte, thou muſt beare it: for it is no newes.
He that remooueth ſtones.
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 hauehave 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.
He that cleaueth wood, ſhall be in daunger thereof.
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 vsus, euen as miſhaps the leſſe hurte vsus, the more they are foreſéene. Let vsus therfore thinke we ſhall be alway in hazarde, and not ſtill in good caſe.
If the yron be ſo blunt, that one can not ſharpen it, he muſt then put to more ſtrength: but the excellencie to directe a thing is wiſdome.
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 vntounto 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 vsus in ſuch caſes.
If the Serpent byte when he is not charmed, no better is a babler and blab of tounge:
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. OnelyOnly 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 vsus. For the worlde will not ceaſe to perſecute magiſtrates, and thoſe that giuegive them good counſell.
The wordes of a wyſe mans mouth hauehave grace, but the lips of a foole deuoureth him.
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 hauehave obeyed me, and to hauehave ryd it out in Creta. &c. To conclude, the foole deuoureth ye wyſe, and the woorſe ſyde ſtill preuaileth
❀ The beginning of his woordes is fooliſhnes, and the latter ende of his taulke is madnes.
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 vsus. But let vsus 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.
¶ The foole multiplieth woordes.
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 hauehave 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.
¶ Man knoweth not what is before him, & who can tell him what ſhall be after him?
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 vsus, but we geue our ſelues to other thinges, but of this hath inough beene ſaid before.
The labour of the fooliſhe doth weary him, for hee knoweth not how to get into the Citie.
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 vntounto 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.
They know not how to goe into the Citie.
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 hauehave 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 eueryevery 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.
Woe to thee ó land, when thy king is a childe, and thy princes eate in the morning.
What a diſcommoditie a fooliſhe prince is, & geuē to voluptuouſnes.HEtherto we hauehave heard that ye worlde goeth thus that fooles chiefly preuaile and beare the ſwinge, although to theyr great loſſe, that when they hauehave 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 eueryevery man, that all things may be done and ordered according to lawes, that all men may hauehave 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?
Whoſe princes eat in the morning.
THat is, which diſtribute not their doinges into their tymes: which hauehave 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.
Bleſſed art thou o lande, when thy king is the ſonne of Nobles, & thy Princes eate in tyme, for ſtrength, and not for drunkennes.
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 hauehave 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.
Whoſe Princes eate in their tyme.
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 hauehave competent Dowries appointed thē, and ſuch other workes of Godlines may be accompliſhed: where they not with ſtanding can exhorte and get of Princes eueryevery 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 hauehave ſufficient, and be maynteyned, and not ſéeke to hande and gather together infinite maſſes of treaſure.
¶Through ſlouthfulnes the balkes of the houſe decaye, and through Idle handes, it rayneth into the houſe.
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 eueryevery 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 onelyonly 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 hauehave 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 hauehave 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 hauehave 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 hauehave 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.
With laughing thei get their liuing, and wyne maketh them meary.
THat is,Princes Courtes. theſe peſtilent Gluttons and Cormarantes, hauehave no honeſt trade of lyfe, but get their wages and liuing onelyonly by toyes and gaudes, by flattering and clawing men by the backe, by bolling and drinking, and thus they waxe rich. Such are for the moſt parte in Princes Courtes. Yea amongeſt foure hundred, hers are ſcarce fower or fyue, which by honeſt meane and trade get their lyuing, and tender the common weale.
Wyne maketh them meary.
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.
But vntounto mony all thinges are obedient.
WE in the Germane tong, properlye expreſſe it thus: All things be done for money. They looke all together for money and gaine, be it with or againſt ye common weale.