Exposition of Ecclesiastes, Chapter 7
The Seuenth Chapter.
A good name is more worth then a precious oyntement, and the day of death is better then the daye of byrth.
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 vntounto 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 vponupon 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 hauehave maried a wife, what miſery hauehave 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 hauehave 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 onelyonly 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 hauehave 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.
Better is the day of death, then the day of byrth.
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 vsus into theſe miſeries, & death deliuereth vsus 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 hauehave 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 vsus men, and would hauehave vsus 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.
It is better to goe into a houſe of mourning, then into a houſe of feaſting. For there is the ende of all men.
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 hauehave enuye, flaunder, myſeryes and death. Therefore if yu wilt wade through them all, thou muſt learne theſe things by continuall vſe. Such griefes come vponupon fooles vnlooked for, but to the Godly by reaſon of long vſe they ſéeme light, as vntounto whom this worlde is counted but as donge, and death ſéemeth pleaſaunt. And in that they lyue, they lyue onelyonly for gods ſake, which will hauehave them ſo to lyue.
And the liuing ſhal lay it to his hart
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.
Anger is better then laughter, for by a ſad looke, the harte is made better.
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:
Becauſe thorough a ſadde countenaunce, the hart is made better.
THis may be vnderſtāded two wayes: firſt, through a ſad countenaunce,With grauitie men are amended, wyth leuitie they are offēded. the hart, to ſay, of others is amended. So Paule in a Byſhop requireth grauitie in manners and cōuerſation, that he offend not men by reaſon of lightnes. &c. So Salomon would hauehave him that is in auctoritie, to reioyce in hart, but to ſhew himſelfe graue outwardly, that other might thereby be amended. For if a mā behaue himſelf in ſuch wiſe, yt his hart be meary, and his countenaunce graue, ſo that he ſhew no lightnes in his apparell and geſture, him will other feare and reuerēce, and his familie will be of no diſſolute demeanour.
Secondly it may thus be expounded.A mā may be meary at hart, & yet graue in countenaunce. In an heauy countenaunce the hart goeth well, that is, there is no cauſe, but ye hart may be meary, although the countenaunce outwardly be heauy, ſo that the meaning may be thus: It is better to leade a graue and ſeuere lyfe, thē a lyght and diſſolute. The Hebrewes call laughing ſuch a kynde of lyfe as our Papiſtes lead, which liue moſt diſſolutely, contemning and deriding all thinges. And thys meaning pleaſeth me better, then that whereby it is thought that the hart of a foole or godles body can be corrected by any mās ſadnes or grauitie. It may ſéeme that a wicked body feareth the grauitie of an other, but his hart is all one ſtill.
A meane muſt bee kept betweene myrth and ſadnes.I take this ſaying therfore to be vnderſtanded of thine owne hart, that in the middle of troubles it may be good. It is an Hebrew phraſe, a good hart, for a pleaſaunt and meary hart. And Salomon ſpeaketh after this ſort to dyrect his hearer to the marke of his meaning, that is, to teach them to be meary, howſoeuer ye world goeth. But where before he ſayd: It is good to reioyce. &c. here he ſéemeth to affirme a contrary: Sadnes is better then laughter. Surely theſe two ſéeme not to agrée: but godly matters are alwayes difficulte, they are alwayes wreſted to a contrary ſence. If we teach that nothing iuſtifieth but onelyonly faith, then ye wicked neglecte all good works. Againe: if we teach, that faith muſt be declared by workes, then they attribute iuſtification to workes. A foole alway ſwerueth too much on one ſide. So hard a thyng it is to kéepe the highe way. So here Salomon requireth neither ſadnes alone, nor mirth alone, but will hauehave a meane kept betwéene them bothe. The mynde muſt be meary, at libertie ſettled, bearing it ſelfe euen in worldly matters, betyde whatſoeuer, aduerſitie or proſperitie.
In the ſadnes of the countenaunce. &c.
AS if he ſhould ſay: I diſtinguiſhe betwéene ſadnes of countenaunce, and ſadnes of hart. I will hauehave all mē meary in hart inwardly: for it can not be, but outwardly ſome ſadnes will happen. As the Apoſtle ſaith 2. Cor. 6. As ſad, and alwayes meary. &c. ſo that the one muſt be referred to the outward ſadnes, the other to inward.
The hart of the wiſe is in the houſe of mourning, but the hart of fooles is in the houſe of myrth.
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 eueryevery chaunge of thinges, & in hart cleaue to them, they be meary in proſperitie, but when aduerſitie commeth, they mourne and are ſad.
In the houſe of mourning.
Fooles geue themſelues to myrth, but wyſe men ſtudy how to auoyde aduerſitie.THe Hebrewes call a houſe, not that building onelyonly which is made of tymber and ſtone, but what place ſo euer any thing is donne in. So with their Grammariās, eueryevery 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 eueryevery 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 hauehave 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.
It is better to heare the rebuke of wiſe men then the ſong of fooles. For the laughing of fooles is lyke the cracking of thorns vnderunder a pot. This alſo is vanitye.
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 hauehave 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 vsus 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 hauehave 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 hauehave helde my peace. But God doth wyſely which letteth vsus 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 vsus 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 vsus, to ſpeake to them all thinges that may pleaſe them. To be breefe, Salomon treateth with vsus to this ende, that we ſhould not waxe ere the ſlacker, or ceaſe from doing, through occaſion of this foreſayde doctrine.
For lyke as the cracking of thornes vnderunder a pot, ſo is the laughing of a foole.
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 vsus 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 vsus, 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 hauehave 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.
This alſo is a vanitie.
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.
For a ſclaunderer troubleth a wyſe man, and deſtroyeth a liberall or bountifull hart.
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:
The ende of a matter is better then the beginning.
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 hauehave 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 vsus in doctrine, where eueryevery 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.
The Patient in ſpirite is better then the high minded.
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 hauehave 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.
Be not haſtyly angry in thy mynde, for anger reſteth in the boſome of fooles.
THis is a copiouſnes of Salomon exhorting vsus to holde one in ye we hauehave 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 hauehave anger both in hart and outwardly. But kéep thou thy minde meary, though outwardly thou ſéeme ſeuere.
¶ Anger reſteth in the boſome of fooles.
THis is an hebrewe phraſe, which we thus vtter in Dutch: Anger is proper vntounto fooles, that is, they will eaſely or ſone be angry.
¶Saye not thou, why is it that the daies of olde time were better then theſe? For thou dooſt not enquyre wyſely of this thinge.
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 hauehave 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.
Wyſedome is good with an inheritaunce, and excellent to them that ſee the ſonne. For wiſedome defendeth, and ſo doth money. But wiſedome is much better, for it geueth life to him that hath it in poſſeſſion
We muſt diſcharge the duties of our vocation, and commit the ſucceſſe vntounto God.SAlomon laboureth chiefly here, to improue that doltiſhnes that ſome alledge when they heare religion taught. If (ſay they) all our indeuour and ſtudyes be cō demned, then let vsus doe nothing, let vsus ſit ſtill lyke ſluggardes. But Salomon replyeth ſaying: I condemne not riches, neyther allow I ſluggiſhnes, yea I allow both riches & wyſedome, but I preferre wyſedome before riches, becauſe ſhée geueth lyfe vntounto man. Howbeit mens deuiſes in compaſſing of riches & other things I condemne. Neyther be thou (ſay I) too buſy, nor too idle, neyther be thou a foole, nor yet wiſe: Nether preuaileth, that is, bring not thine owne fetches & forecaſts, nor follow them not in getting of riches, or wyſedome, but hauehave a care to that, yt God would hauehave cared for, & caſt away thine owne deuiſes which are naught but vanitie. For the wyſedome of God is not ſet before thée to ye end thou ſhouldſt doe after thine owne wyſedome, but looke vp into heauen, that God may worke theſe righteouſneſſes and wiſedomes. &c. Thus therefore he both condemneth mans deuyſes in compaſſing whatſoeuer thinges: and yet, he exhorteth them to be doing forthwyth in ruling and gouerning of thinges, and to wayte for Gods ayde and helping hand, where they perceaue they ſucceede not &c. For if thou wylt follow and ſet forward thine owne deuiſes, thou ſhalt receiue naught but vanity and trouble of mynde. &c.
Wiſdome with inheritaunce is better then they that ſee the Sunne.
TO ſée the ſunne,Wyſedome muſt be preferred before riches. is to be meary & reioyce in this lyfe, or to liue pleaſaūtly. This he meaneth: wiſedome with inheritaunce paſſeth all the pleaſaunt lyfe in the worlde. And he maketh a compariſon: wiſedome defendeth, and ſo doth money, as we ſay: Goods doe encourage, that is, they that hauehave riches, hauehave truſt, they that hauehave wiſdome hauehave truſt (theſe be things graunted) but yet make I a difference betwene them. For herein wiſedomo paſſeth riches or money, that wiſedome bringeth lyfe to the owner. This is not money able to doe, it neither kéepeth lyfe, nor deliuereth from death. This he ſaith, becauſe he woulde not ſéeme vtterly to condemne riches, but onlye the abuſe of them. Then he preferreth wiſedome, becauſe it ſaueth the owners life.
Beholde the workes of God. Who can make ſtraight, that he hath made crooked?
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 onelyonly 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:
Vſe well the tyme of proſperitie, and remember the day of miſfortune. For God hath made this as well as that, ſo that man can finde nothing after hym.
THis is the other part of his ſentence. Thus ſhalt thou doe:It fareth well wyth no man alwayes. If yu hauehave wealth, be meary, and vſe it as thou haſt it: Lay thy cares aſide and thy deuiſes, moderate thine affections. Let God be thy wiſedome, commit vntounto hym bothe thinges paſt and thinges to come: And ſo reioyce preſētly, that thou alſo remember aduerſitie. That is, ſo frame thy ſelfe, yt thou mayſt alſo be ſad. Enioy the things preſent, but ſo as thou put not thy confidēce in them, that they ſhall alway indure. Be not careles, alwayes looking on proſperity, but prepared alſo for aduerſitie, bearing a ſtedfaſt mynde and an vpryght betweene both ſtates. Thus he putteth away the affection and affiaunce of fooles, which are drowned in ioyes preſent, as though they woulde alwayes continue. We muſt ſo ioy, that we be not drowned therein, but kéepe a parte of our hart for God, wherewith we may alſo ſuffer aduerſitie. So ſhall it come to paſſe, that miſchiefes forſéene, ſhal leſſe diſquiet vsus.
For as God made this, ſo made hee that alſo, after his manner and cuſtome.
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 man can finde nothing after hym.
THat is, that he may be taught,All thinges are appointed of god. that he can hauehave 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 vntounto 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.
I hauehave ſeene all thinges in the daies of uanitie, there is a iuſt man that periſheth in his Iuſtice & a wicked man that contynueth long in his naughtines.
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.
There is a iuſt man & he periſheth.
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 hauehave 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.
Be not iuſt ouermuch, neither make thy ſelf ouerwiſe, leaſt thou periſh. Be not ouermuch wycked, neyther be thou fooliſh, leaſt thou dye before thy tyme.
What it is to be too righteous.THat is let goe all extremitie of ryght. Meaſure thy ſelfe by thine owne foote and ſinge Knowe thy felfe. Then ſhalte thou finde in thine owne boſome a long roll of vyces and ſhalt ſay: Behold I my ſelfe am yet vniuſt, & yet ſuffred of God and not driuen out from amonge men. Why then am I ſo haſty, to exact of other ſo rigorouſly that I my ſelfe perfourme not? This is to be too iuſt. The world wil not away with this. Obſerue therefore the lawes, teaching and preaching, and giuegive thankes to God, if at any tyme thy family, or hearers confeſſe thy lawes to be right & holy, although they perfourme them not, according to the preſcript. So art thou in déede a iuſt and a wiſe man. But thē art thou too wyſe & too iuſt, when in authoritie, or in thyne owne houſe, thou haſt good lawes, and wilt hauehave them ſo ſtraightly vrged and folowed that thou wilt not hauehave one Iote of them broken. For this is Extreame right, extreame rigour.
A wyſe Magiſtrate, and houſeholder muſt make a difference betwéene ye goodnes of lawes, and the obedience of Subiectes.We muſt vſe moderation in gouernance rather the… rigour. It is better we beare and ſuffer a little rebellion, then the whole common weale ſhould periſh, as commeth to paſſe where there are ſuch ſeuere Exactours of lawes. Therefore lawes muſt be vrged and ſet forward, as thinges will beare, & not farther. Thus doe Phiſicians alſo, they iudge not, nor heale not dyſeaſes, according to the preſcript of their bookes onelyonly, but many tymes are compelled to take an other way according to the quantitie of the bodyes they hauehave in cure. So mens myndes are ſo diuerſly affectioned, that many tymes lawes muſt be moderated. To this purpoſe we hauehave neede of moſt wiſe men, whereof there are but fewe in the worlde. Therefore we ſhould chooſe all Magiſtrates and howſeholders lyke vntounto Dauid, Abraham, Salomon, Ioſua, and ſuch like, if they could be had, which could vſe lawes aright. So expedient it were to hauehave the common weale well gouerned.
¶ Be not thou too wicked. &c.
THis is the other parte of the concluſion. Sée ye as thou art not too iuſt, ſo duplicate page duplicate page 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, giuegive 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 vntounto 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 vntounto 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.
It is good for thee to take holde of this, and not to let that goe out of thy hand: for he that feareth God, ſhall come forth with them all.
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 hauehave 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 eueryevery 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.
He that feareth God ſhall come forth of them all.
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 hauehave lyued thus, and as yet I lyue filthely. Therefore I will vſe compaſſion towarde thoſe that offende. If I can kéepe thē vnderunder 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 vponupon God. Wherfore doe that is thy duetie, admoniſhe, exhorte, ceaſe not. He that will not harken vntounto 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.
Wiſedome ſhall comfort the wyſe man more then tenne myghty men in the Citie.
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 vnderunder 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 hauehave 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?
Becauſe there is no mā on the earth that doth good and ſinneth not.
MArke this alway,The beſt gouerners are ſometyme deceaue… & faultye. ye Salomon ſpeaketh of things vnderunder 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 hauehave 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 vponupon 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 vsus, 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 hauehave 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 vsus. 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 hauehave nothing diſſembled in frendeſhip. And Eraſmus in his Moria, will hauehave 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.
Take not heede vntounto eueryevery worde that is ſpoken, leaſt thou heare thy ſeuaūt curſe thee. For thine owne hart knoweth, that thou thy ſelfe alſo haſt often tymes ſpoken euill by other men.
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.
Leaſt thou perhappes here thy Seruaunt curſſe thee.
We muſt not harken after eueryevery mās talke.THere are ſome ſo curiouſe in them ſelues, that they will hunte out all mens ſayings and ſignes in ſo much that they will harken at the windowes, and péepe in at the creueſſes of the walles to heare what eueryevery body ſpeaketh of them. To whom it iuſtly falleth out, to heare that of their owne familye that gréeueth them. Therefore if thou wilte geue eare to eueryevery bodyes taulke, looke to heare euen thine owne houſeholde to ſpeake euill of thée. Yea perhappes when thou thinkeſt not of it. For as thou ſhalt trye and proue many thinges: ſo ſhalt thou heare many thinges that thou wouldeſt not, ſo that thou ſhalt not néede curiouſly to harken what eueryevery body ſayth. Neyther be thou therfore by and by angry, & take weapon in hand, but make light of them, coſidering that thy ſelfe alſo haſt offended others in many thinges. If Iupiter ſhoulde throw foorth his thunderboltes, as often as men deſerue them, he would in ſhort ſpace be left weapōles, as Horace ſayth.
Therefore theſe two thinges are neceſſary in the gouernaunce of the world,Two thinges neceſſary in gouernement. The lawe maker, and the Qualifier of the lawe. The lawe maker to order and gouerne the comon weale by wholſome lawes: The Qualifier of the lawe to applye them rightly, and to vſe them prudently, according to tyme, place, and perſons, &c. And a Moderator of the lawe is more neceſſary in the comon weale,Moderatiō of lawes neceſſary in all gouernment. then a lawe maker, as we may ſée by ye example of our owne howſes. A wyſe houſholder appointeth eueryevery ſeruaunt his dutie, his tyme, and place to doe it in, moreouer he appoynteth meate, drynke, and clothing, for men ſeruaunts and mayde ſeruauntes. But it chaunceth that his ſeruaunt falleth ſicke, Here the lawe muſt be broken, and tyme muſt be ſerued. He will not require his taſke of the ſicke body. He prepareth for him better meate & drynke, and more handſome lodging, then for the reſt. &c. And he is diſcharged of his taſke. For els his maiſter ſhoulde be a foolyſhe man, and an vngodly. So here the appointment of the lawe is daſhed, becauſe the perſon is chaunged. Therfore if we many tymes depare frō the lawe, and offende in our ſayinges & doinges, let vsus beare with the ſame in others.
All theſe thinges hauehave I proued by wyſedome, for I thought I would be wiſe, but it wēt the farther from me. It is farre of. What may it be? And it is a profounde deepenes, Who can finde it?
He ſetteth his owne example before gouernours.HE alleadgeth his owne experience declaring what heretofore hath happened vntounto 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 hauehave 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 hauehave 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.
¶It is a profound deepenes. &c.
SO before he ſayde. All thinges are harde. &c. They ſhal make & write lawes, they hauehave an eye to general things as they muſt hauehave. 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 hauehave all thinges to preciſely obſerued, neyther be thou diſcouraged with te…iouſnes, but onelyonly 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.
I applied my minde alſo vntounto knowledge, and to ſeeke and ſearch out ſcience, wyſedome and vnderſtanding, to know the fooliſhnes of the vngodly, and the errors of doting fooles.
THis is an Addition to his forſayd exhortation and doctrine, as though he ſhould ſay: I hauehave wel marked what happeneth to ſuch as will doo, and hauehave all thinges donne iuſtly, and in exacting of iuſtice, are too iuſt, how thinges ſucceade not with them, and how while they will be too wyſe, they become fooles. I hauehave founde,To play ye foole ſometime, is an high pointe of wiſdome. that ſometyme it is the poynt of great wyſedome to dote. Agayne I hauehave conſidered all kindes of lyfe to know how the wicked went to worke, & how fooles ſuccéeded wt their matters, whether were better to caſt from me all care (as fooles vſe) or to be too iuſt. For he ſpeaketh agayne of thinges donne, or to be donne, by fooles and vngodly, as he ſpake before of thinges done politikely by iuſt men.
And I finde the woman more bytter then death, whoſe hart is as nettes and ſnares, and her handes as bandes. He that is good before God, ſhall be deliuered from her, but the ſinner ſhall be taken by her.
A Monge the affayres of fooles I ſawe this alſo, that procéedeth of women.An other kynde of vanitie, the rule and gouernance of wyues. For ſince he wrot a Regiſter of vanytie, this was not to be omytted, neyther it chaunceth vntounto fooles, that will not ſett their handes to woorke, but doo nothing, that they fall into the handes of women, and are compelled to doe ſeruice to them. He ſpeaketh of ſuch a woman, which taketh vponupon her to be wyſe, & to beare rule aboue her huſband not of ye anger of women, although this is true, that a womā is more paſſionate then a man is.
Neither is womankynde here condē ned, which is the creature of God. For the kinde muſt be ſeperated frō ye faultes thereto belonging, as before he ſeperated the workes of God from the deuiſes of man. Man is the worke of God, but beſide this worke of God, he will followe his owne deuiſes, and will not be ruled wholy by God, who onelyonly was his creator and maker. So muſt the kinde be ſeuered from the faultes therto incident.
A wife ordeyned to obey, and not to hauehave rule ouer her huſbād.A woman as ſhée is the creature of God, muſt reuerently be conſidered. For ſhée is created to the ende to be an helpe to her huſband, to féede her children, and to bring them vp honeſtly and godly, to be in ſubiection to her huſband. And men are commaūded to hauehave the rule and gouernment of their wyues and houſhold. If now a woman leaueth her dutie, and challēge the maiſtry of her huſband, now ſhée diſchargeth not the worke ſhée was created for, but doth according to her owne naughtines. For God created not this kinde to beare rule ouer the huſbād, but to be in ſubiection vnderunder him.
Amazones womē bearyng rule.Againſt theſe thinges might be obiected the hiſtories of the Amazones greatly extolled of the gréeke writers, who are reported to hauehave beene great rulers and warriours, but I thinke it but a …ble yt is tolde of them. And where the Aethiopians thoſe women to be kinges & Princes:Candace. (as we reade of Candace Quéene of Aethiopia in the Actes) they doe it after their peculyar manner. As many tymes fooliſhe mē are made princes and rulers: It was neuer permitted by Gods ordinaunce, that the wife ſhoulde gouerne. Thus it may be, that a woman ſhall be appointed in ſteede of a kyng, but alwayes ſhee ought to hauehave a Senate or counſell of noble men, by whoſe deuiſe all things muſt be ordered. And although a woman yet be choſen on this wiſe to ſit in gouernement, yet this confirmeth not the gouernement of women ouer theyr huſbandes: for the texte is cleare: Thou ſhalt be vnderunder the obeyſaunce of thy huſband, and he ſhall hauehave the rule of thee. A woman is created to her vſe, namely with wiſdome and diſcretion to bring vp her children. For eueryevery one in the thing whereto they are ordeyned is beſt occupyed. A woman ſhal doe more in the griping of her childe wyth the leaſt finger, then a man with both his handes. Therfore let eueryevery one abyde in that buſines and worke, whereunto God hath called and ordeyned them.
The concluſion of this place therefore is, amongſt the diuers impedimentes of that reſt and peace that a man ought to hauehave in his hart,Crowing & imperious dames, great impedimentes to their huſbandes. is a woman, ſuch as wil not let her huſband hauehave the rule as he is appointed. So Sampſon a very noble man was ſeduced by Dalila, a vicious woman. For they will not be contented with their diſtaffe and wooll, but wil preſcribe and rule their huſbandes in things pertayning to the common weale. Such women (ſaith Salomon) I greatly hate: For they are bitterer then death, in that they are great cauſes of our vanitie. For if the huſbands beginne once to yelde vntounto them, all thinges goe to wracke, as it happened to Sampſon, and as Salomon alſo doted through his women. This therfore is that he ſayth. Euen as I hauehave ſéene them that are too iuſt & too wicked: ſo hauehave I ſéene women pearching ouer their huſbands, which is a great vanitie, not becauſe of the ſexe and kinde, but becauſe of the grinnes and ſnares. Therfore wyſe men according to Gods worde, ſhall auoyde the ſnares, but not the ſexe and kynde.
Beholde (ſayth the Preacher) thys hauehave I founde, ſeeking one by one to finde the count, & yet my ſoule ſeeketh, but I finde it not. I hauehave founde one man among a thouſād, but a woman hauehave I not founde among them all.
THat is, through myne experience and obſeruation in thinges,Vnhappie is the wiſedome that is not gouerned of God. I hauehave learned much, namely how all is vayne, let other learne the ſame alſo. For this is ye greateſt wyſdome that man can attayne to, to know that no wyſdome can preuayle or doe farther then God geueth leaue, as Socrates ſayd: I know that I am ignorant, if he rightly vnderſtoode the ſame. One by one, one after another, that is, I hauehave runne through all deuiſes: I finde in them all, that man cā not liue wel after his owne wayes. And my ſoule yet ſeeketh, that is to ſay, I ſée myne owne vanitie and others, and yet I ceaſe not my folly, nor can ſtay my ſelfe, but ſéeke ſtill for that I know I can not finde. I hauehave founde one mā of a thouſand, yt is, which ſéeth how hys owne wyſdome is of no force, howſoeuer thynges fall out otherwiſe then they deuiſed: ſo rare & ſelde they are, that hauehave attayned to this denyed wyſdome. So Demoſthenes after he had vttered all his wyſdome ſayde, that wyſdome profited not. Hereof the Philoſophers ſayde, that all thinges came to paſſe by chaunce and fortune. For they could not imagine that the wiſedome of God was far greater and higher then all mens wayes and deuiſes.
But a woman hauehave I not founde among them all.
IF men be not able to perfourme this thing, yea almoſt none, much leſſe ſhall women be able to doe it. Agayne he ſpeaketh of womenkinde, as they be out of grace, in nature, and vnderunder the ſunne. For nature preſcribeth not Gods works and myracles. There may (ſayth he) be founde one among a thowſande which by experience hath attayned to ſay: my coū ſels and deuiſes can not ſuccéede or preuayle, & ſo by this meane be made méete to gouerne. But not one woman hath atteined hereto, becauſe of gods ordinance. Therefore in theſe caſes they are not to be harkened to.
OnelyOnly loe, this hauehave I founde, that God hath made mā righteous, but they hauehave ſought many Inuentions
THe Schoolemē heretofore hauehave 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 vnderunder 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 vnderunder 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 hauehave founde this by my ſearche, that no mā liueth contented with his eſtate, that all men caſt their eyes aſyde vponupon 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 hauehave,
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 eueryevery man ſhould hauehave an eye to ye that is right in doing, gouerning, & not looke aſyde.
But they hauehave ſought many inuentions.
THat is they are occupied in manye wayes, and dyuerſe cogitations, how to gouern things herafter, leauing things preſent which god hath ſet before them. So the woman will entremeddle in her huſbandes chardge, & the mā in ye wyues matters. Therfore this ſentence is a concluoſin of the vanitie of man.
Who is wiſe, and who can declare theſe thinges?
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.
The wiſedome of a man maketh his face to ſhine, but vnſhamefaſtnes putteth it out of fauour.
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 vsus by other places of Scripture, which hauehave 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 hauehave 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.