Exposition of Ecclesiastes, Chapter 5
The fifth Chapter.
Take heede to thy foote, whē thou entreſt into the houſe of God, and draw nere to heare: for that is better then the Sacrifices of fooles, for they know not how much hurt they doe.
The abuſe of this booke.HEre doe I beginne the fifth Chapiter, for it is a new place. By reading this booke, it happeneth to the vnwiſe, as vntounto the vngodly, through the preaching of the Goſpell. For when theſe men heare the righteouſnes of fayth and Chriſtian libertie preached, and the righteouſnes of workes denyed, by and by they reply: let vsus then doe no workes, but let vsus ſinne on ſtill, for faith is ſufficient. Contrariwyſe, if workes be preached as fruits of fayth, ſtraightway they attribute iuſtification to them, & ſéeke ſaluation in them. So alway theſe two thinges follow the worde of God, preſumption and deſperation, ſo that it is an hard matter to holde the right way. The lyke falleth out by this booke. The vnwyſe when they heare this doctrine, that we ought to be quyet in hart and mynde, and to committe all vntounto God, inferre thus: If all thinges be in Gods hand and power, then will we not labour at all. Euen as the other offende on the other ſide, in being too carefull, while they will moderate and rule all things after their owne meaſure & deuiſe. But we muſt all holde the ſtrayght way to doe our diligence, and what we are able, according to the worde of God, but not to meaſure our doinges after our owne deuiſe, but to commit all the ſucceſſe of our doinges to Gods wiſdome.
It ſeemeth to me therefore, that Salomon in this place vſeth a kynde of preuention, and wholeſome exhortation to them that walke not in the right way, but either are too remiſſe & ſlacke of theyr labour, or els too carefull, counſelling them to be ruled by the worde of God, and yet in ye meane ſeaſon to take paines and doe their endeuour diligently.
Take heede to thy foote, whē thou entreſt into the houſe of God.
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 onelyonly 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 giuegive ouer our ſelues wholly to the word and workyng of God, and ſtay vsus therupon without any waueryng of mynde.
For this is better then the ſacrifices of fooles.
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.
For they know not how much hurt they doe.
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.
Be not raſhe with thy mouth, nor let thyne hart be haſtye, to vtter a thing before God: for God is in heauen, and thou art on the earth. Therefore let thy wordes be fewe, for many cares breede dreames, and multitude of wordes declareth a foole.
THis is one parte of them which are offēded, and decline to ye right hand,He warneth vsus to auoyde offences. which to much weary them ſelues and reaſon of goddes counſelles. Euen as other ſay, if we ſhould doo nothing but only beleue, then let vsus doo no workes: ſo theſe men ſay, if our counſelles be of no force, then what ſhall we doo? wherfore did God make vsus on this wiſe? wherfore geueth he one man good ſucceſſe, and another none? Salomon therefore counſelleth vsus in this place not to yelde to ſuch cogitations, or to follow ſuch diſputers, but to abyde in the woorde, and to doo yt God preſcribeth vsus. Neither to regarde the ones ouermuch carefulnes, nor the others ouer greate negligēce, but to hold on in the ſtraight and high waye.
Before God.
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 hauehave 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 onelyonly 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 onelyonly to the woord of God. For one is your Maiſter and teacher which is Chriſt, who is in heauen, heare him.
Dreaming commeth through multitude of cares.
THeſe be two prouerbes which he applyeth to his ſaying:Oſtentatiō of wiſdome & ouermuch that reprehended. for it cometh to paſſe that where many cares and cogitations go before in the daye, that dyuers dreames follow in the night, euen by the iudgement of the Phiſitions. This generall prouerbe, thus he applyeth: If thou reaſon & be carefully buſied in thy minde how to order thinges, and wilt take care for all matters, there will enſue nothing but dreames, which will delude thee when thou art waked, that is at length thou ſhalt conclude but vayne matters. 1. Timoth. Knowing not what they ſay, nor whereof they affirme. So where we & others appoint many ways, yet none of thē is followed, much more when we preferre our cogitations and counſelles before the word of God.
And multitude of wordes bewrayeth a foole.
THat is to diſpute of dyuers matters, to be to wiſe in our owne opinions, to teach and preſcribe all men argueth a foole. Therby is a foole to be knowen when he will ſeeme to be wiſe. Ouerhaſty wyſedome and righteouſnes commeth neuer to perfection as one ſayd: I hate that boy that is wiſe to ſoone. This therfore is his counſell, that we ſhould not be ſo ready to diſpute and reaſon, as to harken and doo. And this text might hauehave bene cōcluded in two words: Heare, and holde thy peace. For he that can geue good eare, we ſay in our Dutch prouerbe he will be a wiſe man. And he that with many wordes & much diſputing, wil ſéeme to redreſſe matters, is a foole, and ſetteth thinges the more backeward. Theſe are therefore notable prouerbes, for manners, and which may be ſpoken agaynſt thoſe, which through their owne deuiſes will get their lyuing or which through their workes will preſcribe God a rule &c. Euen as Iudas calleth them dreamers, which will order & appoint the Church without the worde of God.
For God is in heauen, but thou art on the earth.
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.
When thou haſt vowed a vowe vntounto God, differre not to pay it, for he delighteth not in fooles. Paye therfore that thou haſt vowed. It is better that thou voweſt not, thē to vow, and not perfourme.
The doctrine of vowing.THis place is greatly toſſed in the Church and kyngdome of the Pope, as the onelyonly foundation whereon they buylde and ſet vp their Monkiſh vowes. We diſpute not whether vowes are to be perfourmed or not, but whether the vowes which they vaunte of, be vowes, yea,What things may be vowed. or no. Hierome and Lyra agrée both in this, that a vow ought to be ſuch as is poſſible for vsus to perfourme, and concerneth the glory of God. This they call a fooliſhe vowe, to gather vp ſtrawes from the grounde, and to claw the head wyth one finger. And Moſes reciteth diuers kyndes of vowes, and what thyngs may be vowed, namely a fielde, an houſe, meate, cloth, our owne bodye, all which are in our power. Thus the Iewes vowed their lyfe and body to the Prieſtes, to ſerue them for a certain time appointed. Furthermore,The vowes of the olde teſtament. Moſes hath no perpetuall vowe, but one which he calleth Anathema, namely a vowe of death, in ye laſt of Leuit. that that muſt be ſlayne whether it were man or beaſt that was vowed, as did Iepthe in the eleuenth of Iudges.
Wherfore if Monkes will bragge of their perpetuall vowes,The vowes of Monkes. they muſt by & by be killed, if they will defende theyr vowes by Moſes authoritie. Otherwyſe all vowes be poſſible, and for a tyme, ſo that thou mayſt vow thy bodye to God, alſo thy fielde, thy medow, thy garment, for a certain tyme. &c. that the Leuite, or Prieſt may hauehave the vſe of it. This kinde of vow was very profitable for ye Leuits, for their better maintenaunce & finding. And God appointed this for their prouiſion. Our vowes are vtterly fooliſhe,What our vowes and wiſhes be. if (I ſay) not impious. For we vow poueruertie and obedience, which are cōmaunded in the Goſpell to all Chriſtians.To vowe virginitie is a thyng impoſſible. To vow virginitie is impoſſible, Ergo, by Hierome and Lyra his iudgement, they are no vowes. Howbeit this place of Salomon ſéemeth to me, to pertain to thoſe that are on the right hand, who hearyng that their owne wayes profit them not, will afterward doe nothing at all. For thus the foole diſputeth: if by mine owne care and deuiſe, I can not bryng that I will to paſſe, then will I not perfourme that I hauehave vowed. &c. Againſt theſe contemners he ſayth: Doe that that God commaundeth: I quit thée not from labouring, but I appoint thée to doe that ye God hath commaunded. He commaundeth thée to pay or perfourme that thou haſt vowed. Conclude all theſe ſayinges thus: Harken, holde thy peace, and doe that thou haſt to doe, that is, that God commaundeth thee.
For he is not delighted in fooles.
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.
Suffer not thy mouth to make thy fleſhe to ſinne, neyther ſay before the Angel, that this is ignoraunce, leaſt god be angry with thy ſaying, and deſtroy the woorkes of thyne handes. Many wordes are but dreames, and vanities, but feare thou the Lord.
THis is a confirmation of the ſame ſē tence,Contempte of God cō demned. admoniſhing vsus that we be not obſtinate in refuſing to doe yt we ought, as he taught vsus 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 hauehave 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 hauehave 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 vntounto him that ſaith: I know no fault by my ſelfe, God will not reprooue me.
Before the Angell.
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 vsus to performe our vowe, that is to feare God, and keepe his commaundement.
The Scripture vnderſtandeth by a vowe not onelyonly 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 hauehave the to ſearche or care for. Now returneth he to the rehearſall of mens affayres.
If in a countrey thou ſeeſt the oppreſſion of the poore, and the defrauding of iudgment and iuſtice, be not aſtonied at the matter. For he that is higher then the higheſt regardeth, and there be higher then they, and the King is ouer all the earth, ſo ſe the ground tylled.
AFter this treatye of godlynes,An admonition agaynſt the offēce takē when good men are oppreſſed. he returneth agayne trymly to his Roll of vanities, where he repeteth one thinge oftentimes as is vſed in Sermones. This he ſayth. I bad you feare God, or els you ſhuld do no good, yea you would ſay, there is no God, onleſſe you were armed with the feare of God and knowledge of the truth. For when you ſée the poore oppreſſed and iudgment ſubuerted here you will murmure, what vnrighteouſnes will you ſay is this? where is god become? why ſuffereth he theſe thinges? againſt theſe cogitations and offences, Salomon confirmeth vsus, feare thou God ſayth he, and thinke there is a iudge appoynted for it, he ſhall redreſſe it. If thou canſt not amend the Iudge, thinke this is the courſe of this world and howe no man is able to cauſe all Iudges to be iuſt, this onelyonly is in Gods power, the high Kinge.
None vnderſtand theſe thinges, but thoſe that hauehave beene in office. I hauehave ſeene and prooued in the Monaſtery, how many vniuſt mē hauehave béene put in office, which thing yet coulde not be remedyed. So Doctour Sulpitius beyng very wylling and deſirous to put good men in eueryevery office,The ſaying of Doctour Sulpitius. and yet could not, was wont to ſay: men muſt goe to the plough with ſuch horſſes as they hauehave: he that hath no horſſe, muſt goe to plough with Oxen according to the prouerbe.Good politike men are rare. So it fareth in worldly affayres: Sometyme there is a good Prince, but he is not able to ſée that all Preſidentes and Iudges be good and iuſt men, and yet he is compelled to hauehave officers. So wiſe men hauehave great care to make good lawes for the commons, that they ſhould be obediēt, but yet they murmure and complaine of the force, and vnrighteouſnes of the Iudges. &c.
When thou ſéeſt ſuch thinges,The offēce taken of naughty gouerning the commō weale. thinke theſe be the vanities of this worlde, and flye not out of the worlde as the Monkes doe into ye wildernes. For they fare like the huſbandman that hath fierce horſſes, and will geue them vp, where rather he ſhould vſe all kinde of diligence to tame and breake thē. So there be ſome ſo froward & wayward houſholders, ſo ſharpe exactors of worke, that they doe nothing but diſturbe the whole houſe with theyr vnreaſonablenes.The ſaying of Frederike ye third Emperour. This is a notable ſaying of Frederike the third which was Emperour: He that can not deſſemble, cā not be an Emperour. Adde this, he that knoweth not how to diſſemble, knoweth not how to liue. If thou wylt… liue in the world, learne to ſée this.
The doctrine of this booke is, that in the commō miſeries of this life, we ſhould keep faith faſt, & a good cō ſcience, and quyet hart in God.Then let vsus doe nothing. Not ſo: We muſt labour and be doing: but that thou canſt not bring to paſſe, diſſemble. Thus it behooueth a wiſe houſholder, to diſſemble, and make as he knew not of diuers thinges that offend him: For it is impoſſible that all thinges can be done well & rightly. This booke therefore teacheth peace and quietnes of mynde, in theſe worldly affayres, that when thou ſéeſt or heareſt of euils thou ſhouldeſt not vexe thy ſelfe, but ſay, this is the courſe of the worlde. It goeth none otherwiſe here. Againe, when thou ſeeſt thinges goe wel, to ſay: Bleſſed be God, which ſo ordreth theſe thinges, that not onelyonly he ſuffreth euill to be done, but intermedleth good with euill. Doe thou that thou art able, the reſt commit vntounto God, and according to the prouerbe: He that can not lyfte vp the heauy ſtone, muſt let it lie ſtill, and let him take vp the ſtone that he is able. Therfore when thou ſéeſt euill in Princes, Officers abuſe their authoritie, Iudges geue wrong iudgemēt, the commons murmure, and wiſe men diſpute, thinke God will redreſſe this geare.
Let not this matter trouble thee.
HE goeth about to quiet and pacifye our mynde: Maruell not ſayth hée, though thou ſée ſuch thinges but be conted. Thou art not able to remedy theſe thinges, for thou canſt not helpe or better them: wherfore feare God, and commit the matter vntounto him, ſo ſhalt thou be quyet. He that will not thus doe, ſhall finde nothing but trouble.
For he that is higher thē the higheſt regardeth.
THat is, doe not thou vexe thy ſelfe,That God is ye reuēger of all wickednes. if thou canſt not redreſſe it, leaue it to an higher Iudge. That, that the inferior is not able to compaſſe, let him thynke it belongeth to the ſuperior. If the Prince be euill, complayne of it to an higher power, euen to God. So if I ſhoulde vexe my ſelfe much about the ſchiſmes and ſectes which diſturbe the Church, and contaminate the Goſpell, what ſhould I preuaile? Therfore I commit the matter to God that is the Iudge, in whoſe hand are all thinges. Notwithſtandyng I am ſory that the ſoules of men are ſo miſerably ſeduced and deceaued, but I cā doe no more but according to myne office reſiſte them, and ſay leaue of, you hauehave erred long inough, repent. When thou haſt thus counſelled an other, then commit him to God, according to Pauls ſaying: Him that is an heretike, after one or two admonitions, ſhunne and auoyde. &c. Agayne: wicked men waxe worſe and worſe. For they ſhall not eſcape their Iudge. EueryEvery one hath hys Iudge, if the Bailiffe doeth it not, the Sheriffe or Maior will doe it. And if he will not iudge them, the king ſhall, if the kyng regarde it not, the Emperour ſhal. If the Emperour will not, God wil not contemne or neglect it. This is it that he meaneth: The king is ruler ouer all the earth. Salomon had no higher office thē a kynges: Let the kyng bring to paſſe that thou art not able.
To ſee the grounde tylled.
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 onelyonly 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 vsus, kéepeth vnderunder 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 vsus againſt offēces, and alſo teacheth vsus 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 eueryevery man in his calling doe what he is able, and commit the reſt to the higher power.
He that loueth ſiluer ſhall not be ſatiſfied with ſiluer, and he that loueth riches, ſhall be without the fruite therof: this alſo is a vanitie. When goods increaſe, they are increaſed that eate them: and what good cōmeth to the owners thereof, but the beholding of them with their eyes?
The vice of couetouſnes.THis belongeth to that he ſayd in the firſt chapiter: The eare is not ſatiſfied with hearing, nor the eye with ſeing. Here he treateth of the vanitie and deſires of mans hart. One worlde was not inough for Alexander. So fareth it in all other affayres, honours, ryches. &c. For ſo goeth the miſerable life of man, that a couetous man is an example to all men. He hath money, and yet is he not ſatiſfied, yea he enioyeth it not being preſent,What a couetous man is. onelyonly he thyrſteth after other that he hath not.
What els therfore is a couetous man, but an hart ſtretched out to that it hath not, and turned from that it hath? Therfore this is a vanitie of the hart: were it not better to be content with things preſent, and to caſt of the care of thinges to come? Souldiours are happier then couetous men, although they be the worſte of all other men, & liue moſt hardly. For els all men be couetous, except ſuch in whom other lyke vices put couetouſnes away. But the godly onelyonly hauehave this benefite, that they are contēted with things preſēt, and can vſe them alſo with mirth and thankes geeuing. A couetous man hath no greater mouth, belly, &c. then a godly poore man, nor digeſteth no more then he, and yet is he contented with a litle, yea he is riche, where the couetous in the middle of his riches is a begger. Theſe things men are taught both holeſomly and godlyly, but the fleſhe is careles ſay we, or doe we, what we will.The goods of the couetous conſumed by others.
Where much goods are. &c.
THis is a notable ſentence: The couetous man is neuer filled, but ſtill gathereth. To whom? A niggard requireth a prodigall. For although he hauehave 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 onelyonly is but fed & apparelled therwith. Who hauehave 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 vntounto 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.
And what good commeth to the Owners thereof. &c.
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.
The ſleepe of him that traueleth is ſweet, whether he eat litle or much but the ſacietie of the rich will not ſuffer him to ſleepe.
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 louelove 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 hauehave 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, onelyonly 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 eueryevery 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 hauehave obedient children, let vsus 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 vsus out of the worlde, but ſet vsus 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, foreign. 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 hauehave Salomon to teach vsus, let vsus doo what we are able, and that we are not able to doo, let vsus let paſſe.
I hauehave ſeene an euill ſicknes vnderunder the ſunne, to wyt, ryches conſerued to the owners for their euill. And theſe riches periſh by euell trauell, and he begetteth a ſonne, and in his hand is nothing.
THis alſo is a moſt vaine miſery in ye life of man, not come in deede to all men, but yet ſuch as is dayly ſéene, how ryches are reſerued to the myſchiefe of ye maſter and gatherer.The goods of many are hurtful to ye owners. Salomon complaineth that this is not onelyonly a myſery in ſuch men, but alſo yt we ſee ſuch thinges come to paſſe in the world, though we be free from them.Examples. For how many hauehave ben priuely ſlayne in their owne howſes, in our dayes, bycauſe of their riches. Had not the Duke of Bauarie in our dayes a great maſſe of golde,George Duke of Bauarye. a tower ful of gold? But this golde purchaſed warre vntounto ye Duke, and calamitie to the whole land. And ſcarſe any Princes hauehave left greate riches behinde them, but they hauehave bene the deſtruction of the whole Countrey, as Iulius Caeſar turned the Treaſurye of Rome to the deſtruction of the Citye. Our Byſhoppes gathered treaſure together, but onelyonly for a myſchiefe, for none was the better for them, & that cauſeth the Burroes, and people of the Contrey to ryſe. Now alſo they hold on in gathering, and fleecing of the people, but they will not leaue, till ſuch come as ſhall take from them that they gather, with their owne deſtruction.
Shall we not yet caſt riches awaye? No rather we muſt prepare riches, ſpecially Princes,We muſt get goods, but to our owne and others godly vſes. but to thende to vſe them and relieue others, which becauſe we do not, therefore God ſuffreth for a puniſhment thoſe riches wherein they put their truſt, to be the deſtruction of the owners. So Ezechiel prophecieth againſt the couetous and wicked Iewes. They reached not out their hand to the poore, therefore they ſhall be led into Captiuitye, and periſhe with their riches. The ſame ſhall happen to other rich mē, couetous Byſhops, and contempners of the goſpel,That that Chriſt will not take, the Chequere will. becauſe they will not lett the poore hauehave ye vſe of their riches, ye Souldiers and Checquere ſhall come, & take that that Chriſt receiueth not.
They periſh with great calamitie.
HE ſuffereth greate miſery. At home he is eueryevery day in daūger of théeues, abroad of Robbers, he is takē and killed. This ſong marchant mē know ful well.
And his borne of hym ſhall hauehave no poſſeſſion of him.
THe reaſon is, becauſe Sodome & Gomorra hauehave 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 hauehave theſe riches, but lo God ſendeth théeues & Robbers, which turne him out of all he hath, ſo that neyther he nor his ſōne hauehave 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 vsus any thing, we will vſe it. If any thing be left, let my ſonne hauehave it after me, If nothing, God will finde him & prouide for him, as he hath donne for me.
Euen as he came naked out of his mothers belly, ſo ſhall he returne naked againe as he came, and ſhall beare away nothing of his labour. This is a vaine and miſerable thing that in all pointes as they came they ſhall goe againe: & what profite hath he, that he hath trauelled for the wynde?
THis alſo is in Iob. the firſt chapiter:How we ſhould vſe our goods. Naked I came out of my mothers wombe. &c. Againe in Paul 1. Tim. 6. We brought nothing (ſaith he) into the worlde, neither ſhall we carry any thing out of the worlde. The rycheſt man in the worlde, can glory in no more, but that he hath eaten and dronkē of his goods while he lyued. &c. Since therefore we carry nothing with vsus, let vsus beſtow it on other, and vſe our riches, as we vſe running water and the ayre. Let hym thinke thus: As when I dye I ſhal leaue my riches, euē ſo ſhall I doe while I am lyuing. Why then ſhould I ſo carefully gather goods, ſince I ſhal hauehave but a morſell of them my ſelfe. The water I vſe thus, I waſhe me therwith, ſo doe other. Looke what we doe not néede, the ſame doe we ſuffer to paſſe by vsus. So vſe I fire and the ayre. And ſo ought we to vſe ryches, as Stewardes and beſtowers of them onelyonly.
What profite hath he that he hath trauelled for the wynde?
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.
All the dayes of his lyfe he eateth in darkenes, with much griefe, ſorrow and anger.
What lyght and darkenes ſignifieth in the Hebrewe toung.AGayne, this is a phraſe of the Hebrewes. He eateth in darknes, for he eateth in ſadnes. It is taken from the geſture & countenaunce of men: for whē the hart is heauy, then the eyes are ouercaſt, as it were with a cloude. But when it is meary then is it lightened as it were with certeine beames, and a newe lyght. This phraſe is very often in the Pſalm, light for mirth, and darkenes for ſadnes, as in the 27. Pſalme: The Lord is my light, and my ſaluation. Againe: Lighten myne eyes. &c.
To eate therefore in drunkennes, is to labour in ſadnes. A couetous Artificer findeth alwayes ſome matter to offende him and to chide at,What it is, to eate in darcknes. becauſe he is full of cares and heauines. he can not eate hys bread in mirth, he is alway chyding, he alway findeth ſomewhat in his familye that greueth him. So before the Prince and Magiſtrate are brought no matters but euill, there the vnwiſe magiſtrate vexeth himſelfe with care, becauſe he ſeeth his care and ſtudy taketh no better ſucceſſe. But the wyſe ruler ſayth thus: I doe and geeue the beſt counſell that I can, I ſuffer that I can not redreſſe, and am compelled ſo to doe, leauing it vntounto God, which onelyonly knoweth how to correcte all thinges at his pleaſure, and to proſper our counſels.
So it gréeueth vsus to heare among ſo many preachers, ſo few faithfull & good, & which louelove their charge with all their hartes. But what ſhall we doe? Shall we vexe and fret our ſelues away wyth ſorrow therefore? No not a whit. But let vsus commit the matter vntounto God. &c. We muſt therefore acquaint our eyes & eares to ſee & heare thoſs euils that we woulde not, and not thinke to heare and duplicate page duplicate page ſée the goodnes, which woulde lyke vsus. The worlde will not ſuffer this geare. He that woulde hauehave nothing to offende hym, ſhall finde more thinges than any other to offende him. Therefore let vsus ſo fence our ſelues againſt all theſe euils, that we may know this is the courſe of this lyfe. &c.
Therefore I ſee it is good for a man to eate and drinke, and to be meary in all his trauell that he taketh vnderunder the Sun, all the dayes of his life that God geueth him: for this is his portiō. But this is the gift of God, when he hath geuen man ryches and ſubſtance, and power to eate & drinke his part therof, and to reioyce in his labour.
The concluſion of the whole booke oftē times repeated.THis is the concluſion of all this booke or diſputation, declared alſo before in the ſecond and third chapiters. And here thou ſéeſt that Salomō doth not cōdemne riches, nor forbid vsus to get riches, eyther meate or drinke, but calleth them ye gifts of God, to teach vsus to caſt our cares away, to looke for all theſe things at gods hand by fayth, and when God will: patiently to take the loſſe of them, as Abraham gaue his ſonne vntounto God. Therfore riches muſt not be caſt away: for God doth not geue vsus them to that end, to caſt them away, or to abſteyne from them, but rather to vſe and deale them to thoſe that néede. This ſentēce is the interpretation of the whole booke, that Salomon forbiddeth all vaine cares, that we ſhould vſe things preſēt mearily, being nothing carefull for things to come, leaſt we loſe our preſent benefite and commodity.
For this is his portion. &c.
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.