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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11933	A godlie and learned commentarie vpon the excellent book of Solomon, commonly called Ecclesiastes, or the Preacher in the vvhich commentarie are briefly and plainly layde downe the methode, sense, and vse of that most profitable sermon, on the which, yet there hath neuer bin set forth any exposition in the English tong before this time, in such large and profitable manner. VVritten in Latin by Iohn Serranus, and newly turned into English by Iohn Stockwood, school-master of Tunbridge.; Commentarius, in Solomonis Ecclesiastes. English	Serres, Jean de, 1540?-1598.; Stockwood, John, d. 1610.	1585 (1585)	STC 22247; ESTC S117199	256,809	478

one sayeth Such are the heathen Philosophers following that same vaine vanitie nothing beseeming Philosophers who in needefull and common matters being altogether boyes that is to saye being ignoraunte of the waye to lyue well haue vaunted of the thinges the which they haue not seen Horace as the Apostle saith as Democritus vvho beholding the fyrmamente and stars suffered his grounde to be spoiled by cattel And in the common course of life also such kind of men are to be seene who as Bernarde sayeth do all things sauing that the which they ought to doe They know not the way into the citie the which is a patterne of those curious ones whome the Apostle sayeth not to worke at all but to be busie medlers with that wherewith they haue nothing to doe and woulde haue them to be noted by an Epistle as vlcers and cankers of holie assemblies as were those idle and busie widdowes 1. Tim. ver 13. 16 VVo be to thee ô Land He spake before of the manner howe wee ought to behaue our selues in the daungers of a disordered and tyrannicall gouernement nowe he preacheth of an happie and vnhappie gouernement Therefore I suppose these two verses and the twentieth to be set out of their places by the Rabines The storie of the Leuite his wife wrōg placed as it is likely as is manifest concerning that storie the which is in the ende of the Iudges concerning the wife of the Leuite defiled by the Biniamites in the which mention is made of Phinees the sonne of Eleazar the which could not liue vnto that age Yet am I afrayde to chaunge so much as one title in this place But if they bee ioyned with the fifth verse the sentence will runne the more aptly Wo therefore vnto thee O lande He sayeth that the same land is vnhappie the which meeteth with euil princes contrariwise that that lād is happie the which meeteth with good Princes For it is a greate plague whē as they by whose goodnes iustice wisydome grauitie mankinde ought to be gouerned doe rush in as it were wolues vnto the ouerthrow and destruction of mankind Thy King is a childe He speaketh not simply of such as are children in age for kingdomes may bee gouerned very well by children that is such as are not of any great age as contrariwise they may be gouerned verie ill by olde men but in wit and wisedome so that they bee carried away headlong with euil counsail a threatning of which like kind of children kings there is in Esaias and Oseas Plato Plato doubtlesse hath said verie well that it can verie hard and scarsly bee but that a yong mind hauing such authoritie as may not be controlled the which is not cōstrained to giue accounts vnto any man of his doings will be full fraught with folly and lust and therefore be a cause of many troubles He sayeth also that dissolute and lewd princes are the destruction and vndoing of kingdomes which kind of monsters the Romane Empire hath felt vnto the ouerthowe of the same and our age doeth see some waxinge insolent and proude in moste noble kingdomes Contrariwise hee sayeth that that kingdome is happie in which the King raigning by lawfull authoritie the whiche hee hath receiued from his auncestours according vnto the ordinaunce of lawes for he speaketh of a kingdome descending by inheritance such as was in the house of Dauid doth so behaue himselfe as becommeth a godly and a good Prince He therfore setteth the sobrietie of a good and vertuous Prince against the dissolutenesse and drunkennesse of Tyrants And hee prescribeth this rule of eating and drinking A rule for eating and drinking that wee eate and drinke so much as may bee sufficient to nourish and refresh the bodie so that it maye bee fit for the discharging of the duties of our calling not for beastly desire and gurmaundice in eating drinking For as one saith we doe not liue to eate but we eate to liue 18 Because of slothfulnes Against slouthfulnes A precept concerninge the auoydinge of slothfulnesse and hee also ministreth a remedie for the driuinge of it awaye which is the true knowledge of GOD the vse whereof hee teacheth He setteth downe the discommodities of slouthfulnesse namely that through it the goods of a slouthfull and sluggish person are wasted and consumed the which hee setteth out by a notable similitude But it is expedient for the common wealth that no man wastfully spend his goods There is a flat commaundement of GOD that hee which laboureth not should not eat when as it is commendable iust necessarie that euery man should keepe himselfe within some certain kind of calling There is an example of this honest labor in Adā euē before his fall as who laboured with any pain in dressing the garden of Eden but sin hath made vs subiect vnto labour This saying is found true That men by doing nothing learne to doe euill Idl●nes For idlenesse is the firebrande and matter of kindling many euils Hauing shewed the effectes of slouthfulnesse he nowe declareth the effectes of diligence the which he matcheth against it 19 For laughter Laughter he calleth merrinesse and pleasantnesse of minde By the word Bread Bread he vnderstandeth necessarie fit helps to liue withall Wine is ordeined not onely for the necessarie vses of life Wine but also for pleasure Siluer he sayth aunswereth all Siluer because that the commoditie of money is so great that it floweth out plentifully and is spread abroad into all the partes of man his life Finally he comprehendeth al things the which appertaine vnto the leading of our life commodiously and honestly the which are furnished by diligence and industrie or paines taking and therefore is by so much more to bee preferred before slouthfulnesse by how much it is more to be wished to lead our life easily and happily then to liue miserably and shamefully in the sluttishnesse and filthes of pouertie This I think to be the plaine and cleare meaning of this place In this kinde of speache They make bread the interpreters supply this worde Bakers but needelesly for it is an impersonall as they saye according vnto the vse of the Hebrewes They make bread that is to say bread is wont to bee made So the vse of bread is simply signified 20 Euen in thy thought Another effect of Christian wisedom Another effect of Christian wisedome of the which hee had spoken in the fifth verse following namely howe we ought to behaue our selues in troublesome and disordered kingdomes Namely that in this moste wicked worlde wee ought to vse so great warinesse and heedefulnesse that if the manners of the magistrate dislike vs we should not tell it vnto any body for as much as that is ioyned with verie great daunger And in this kinde of speaking Speake not euil of the King no not in thy thought there is an excessiue speache the which among the Rhetoricians is a

smallest and least points thereof that he doth gouerne families common wealths kingdomes all empires and euerie particular man but especially that he hath a singular care ouer his Church the which he preserueth amongst hurliburlies of the world the ruines and ouerthrowes of kingdomes and empires and therefore that she is not onely the kéeper of true antiquitie but also the witnesse and discrier of all those chaunges she her selfe being not at all subiect vnto alteration or chaunge Therefore as Habacuc saieth Let vs goe vp into the watch-tower that is to say let vs out of the worde of God and in the bosome of the Church behold the confusions of the perishing worlde and let vs wisely iudge of them This is the generall proofe of the confutation A short repetion of the principall prooues of the first confutation namelie that in the whole life of man there is great vanitie the which Solomon hath prooued by the vnstedfastnesse and shortnesse of life the vnprofitable successe of man his labours the weaknesse of the wit of man the forgetfull darknesse of the things themselues and the sundrie chaunges and alterations of the same A confutation of the wisdome of man that is to say that in the wisedome of man there is great vanitie 12 I the Preacher haue beene King ouer Israel in Hierusalem 13 And I haue giuen mine heart to searche and finde out with wisedome that which is done vnder heauen this sore trauaile hath God giuen vnto the sonnes of men to toyle themselues therein 14 I haue seene all the workes which are done vnder the sunne and beholde they are all vanitie and vexation of spirit 15 That which is crooked can not be made right and the want can not be numbred 16 I spake with mine heart saying Beholde I am become great haue added wisedome aboue al those which haue beene before me in Hierusalem and mine heart hath seene a multitude of wisedome and knowledge 17 And I haue giuen mine heart to knowe wisedome and knowledge and madnesse and foolishnesse I knew also that this was vexation of spirit 18 For in the multitude of wisedome is much anger and he which increaseth knowledge increaseth sorow The exposition 12 I Hitherto he hath generally shewed with soūd argumēts the vanity of the life of man as hath beene by vs declared nowe he beginneth to rehearse particular reasons to prooue by induction the generall proposition from whence he tooke the beginning of the discourse That al things are vanitie And he fetteth the first argument of the 1 An inductiō is a kind of argument by reckoning vp of many particulars in the end cōcluding a generall induction from himselfe and after a sort setteth forth himselfe abroade for an example of vanitie to shewe that flesh is so foolish that man his reason is so blinde that it can be amended by no examples For he speaketh in such sort of himselfe that when as he had made proofe or triall of sundrie kindes of life he confesseth himselfe to haue beene altogether disceiued for that he founde vanitie in those things in the which he searched for happinesse He witnesseth therefore that he himselfe commeth forth not as some odde Philosopher discoursing of matters at home in his studie or as a scholler rehearsing the Latins of his maister but as he that both had beene a long time conuersant in the Church and also had diligently giuen himself vnto the knowledge of this most excellent thing For the wordes of this preface are to be valewed by their weight for he calleth himselfe a Preacher to this end Why he calleth himselfe a preacher to shewe that he himselfe vnderstandeth the things which he teacheth Neither did God without cause indue him with singular wisedome as else where we haue alleaged out of the holy scripture Why he termeth himselfe a King The terme of Kingly dignitie is adioyned for the same cause and that not of euerie kingdome but of the kingdome of Israel the which God had dedicated as a peculiar iewell of prise vnto himselfe and that in Hierusalem to wit an holy place and full of Maiestie the which God had reserued as a sanctuarie vnto himselfe So the naming both of a kingdome and also of the chiefe citie maketh for the increasing and also the making plaine of the matter It is therefore as much as if he should say Doubtlesse beyng taught by experience I set forth my selfe a witnesse of the doctrine which I teach such a one as no exception is to be taken against as who being garnished both with singular giftes of God and also long and much conuersant in his Church hauing borne a most high office could not choose but to haue gathered verie great experience of things The expositiō of Nazianzē So Nazianzen I set not downe these things rashly without aduisement as being now first conuersant in the Church but hauing beene made King of the Hebrewes in Hierusalem I haue sufficiently considered all things What doth he gather hereof that he being furnished with those great opportunities and helpes for the doing of things had notwithstanding more toyle and griefe then good successe that he attained not vnto the things which he enterprized by the force and benefite of his owne wisedome and power and in a worde that he could not by these helpes finde happinesse in the things belonging vnto men To this end he alleageth his owne example by this reason An argument from the greater vnto the lesser If I haue had no good successe with my counsailes what may other men being fortified with lesser helpes hope for And hereby may be gathered that this booke was written by Solomon in the times of his verie last age as it euidently appeareth by these wordes The doctrine 1 They no doubt are true teachers Who are true teachers who doe soberlie and earnestlie ioyne practize vnto contemplation of things and knowledge of the same that is which are perswaded and assured of that which they teache by certaine experience In which kinde of doctrine the Apostles did chiefely excel who doe teach that the crosse is to be borne in bearing the crosse in their owne persons Away therefore with the vaine speculations of such wizardes as can onelie debate of matters at home in their studies who reason coldly and generally as it were out of the schoole of Philosophers concerning things appertaining vnto godlinesse But let those be vnto vs teachers of greater account which haue experience ioyned with doctrine 2 But out of the lamentable example of Solomon endued with so manie and so worthie gifts The fall of Solomon oughte to teach vs to walke circumspectly we haue cause why to walke with great carefulnesse For he did not so well and profitably apply vnto himselfe the true way of being wise the which his purpose is to teache in this booke as he was able to set it downe vnto others But if he had as earnestly detested the vanitie

Kings Kingdomes He concludeth therefore that in great personages there are euident and notable tokens of great vanitie This sayth he is altogether vanitie c. namelye that honourable and great personages borne of a certaine proper metall by themselues as it were and seuered from the common rable of other men are yet notwithstanding subiecte vnto the pleasure of the people To see these ebbings and flowings of the peoples fauoure in that common welth especially where the people beare the chiefest sway in is in deede vsuall yea and in a Monarchie or kingdome howe muche the people maye doe the Example of Israell hath taughte when Roboam the sonne of Solomon was thruste oute Roboam the Example of the Romanes hath taughte dryuinge oute their Kinges The Romans and recouering their libertye the moste often chaunges almoste in all Nations haue taughte vs. Hee speaketh therfore of most free nations among whom the king had no more autority ouer the people then the people ouer the King as Caesar speaketh of the antient French-men and the causes of these chaunges do most often lye in the Princes themselues For the people loueth him of whome they are well handled hateth him of whom they are euill intreated and his yoake the which they cannot beare they do in the ende cleane shake off So Roboam himself the sonne of a most wise father swaruing from the lessons and manners of his father procured the displeasure of the people against him and was turned out of his Kingdome So the Romanes draue out Tarquinios superbos waxing insolent proude with immoderate rule and gouernmēt for these causes they slue diuers Emperoures which were indeed rather monsters then men being wearie of their tyrannous rule bearing as Commodus Heliogabalus c. albeit that they also sometimes raged against good Princes as against Alexander Mammea c. Such namely is the violēce of the People whom Princes ought to winne vnto them by gentle moderate gouernment for they hate him whom they feare and whom they hate him they wishe to perish The loue therefore and good will of the people toward the Prince is the sound foundation of kingdomes The doctrine 1. God the autor and gouernour of the societye and fellowship of men hath appointed vnto himselfe the magistrate as an Embassadour by whose ministerie and seruice he woulde preserue and maintaine the same societie God preserueth the societie of mankind by Magistra●es in the necessarie and wholesome difference of rulers and subiects Their dignitie and excellencie therfore is singular whome God maketh ministers of so worthie and weightie matters and he will also haue thē enioy most great notable priuileges aboute the condition of other men Yet wee must not thinke that the life of great personages is in all pointes blessed and happie but rather that experience it selfe doeth abundantly teach that it is beset with many and great encumbrances the whiche are both inward through the blame and fault of the magistrates themselues and also outwarde by reason of manye alterations and chaunges the which are wont to be rife in the ofte ebbing and flowing sea of this world 2. The kingly dignity and power is both more auntient How the kingly power is both the best and the worst and also better then all other kindes of publike gouernments if it be limited and bounded with good lawes and get a good and a wise gouernour for it is the image of a fatherlye rule then the whiche there can bee none on the earth founde out eyther more honourable or more profitable but if it haue an euill gouernoure and a foole then is it of all other the worst And it commeth to passe by reason of the power of Kinges which is not to be corrected and through the allurements of a lose life that their minds are many times corrupted both vnto the hurte of themselues and of their subiectes Let kinges therefore learne whiche séeke happinesse in a milde Gouernemente to begge Wysedome of GOD and equitye in gouernmente for foolishe and vniust rulebearing as it is hurtefull vnto the Subiectes so is it also vnto the Rulers A wise gouernment is of God 3. A wise and happye Gouernmente is of GOD that the people maye learne to praye for a good and Wise Magistrate at his hande Truelye a good Prince is a certayne moste rare Phenix 4. God doeth constantlye gouerne all the alterations and changes of all common wealths God is the gouernour of al common wealths neyther is there here any place lefte vnto fortune neyther yet vnto the industrie or witte of man the which wholy is fitted by the prouidence of God For Promotion commeth neyther from the East nor from the Weast nor from the North. Because as the Prophet sayeth GOD is the Iudge hee throweth downe one and setteth vp an other Hee effectuallye ruleth the beginninges the middle the increase the decrease the full poyntes and endes of all Gouernementes The Scripture setteth foorth this true and certayne cause of chaunges whilest hée stirreth vp Kinges otherwyse deafe and dull to sette forth the power of GOD. For the thinges themselues albeit Kinges otherwise eyther holde their peace or also repine agaynste it doe witnesse the singular Maiestye and prouidence of God the cheefe King of all kinges 5. God doubtlesse hath ordayned gouernementes whiche come by inherytaunce Gouernments that come by inheritaunce are ordained by God as it is manyfeste by the Kingdome of Dauid neyther truelye coulde it come to passe wythoute the power of GOD that so manye millions of people shoulde willinglye obey an Infant newe borne and one man This notwythstandinge is true in Gouernementes that come by inherytaunce that the power of Kinges doeth depende vppon the power of the people and therefore that Kynges oughte to desyre of GOD that hée woulde frame the myndes of the people vnto obedyence and because that the Worde of GOD is the rule of this Obedience A good lesson for Princes that they oughte to employe all their diligence that the people maye bee instructed in the true knowledge and obedyence of God They ought moreouer by a iust and mild gouernement the which is sette downe by lawes to bynde the hearts of the people vnto them the which doubtlesse loueth him by whome they are well intreated And they must call to minde that they reigne not ouer Beastes but that they being men are appointed by God to gouerne men vnto whome they shal giue accounts of their gouernment And fynally they are to thinke that it is a dangerous thing to haue the patience of the people tried and teazed the whiche being often hurt is wont to turne into madnesse A rehersal of that which hitherto hath bene taught 6. Hitherto the preacher hath taught that happinesse is not in worldly thinges the whiche hee hath plentifully prooued by sufficient reckoning vp of the partes firste examining the generall trades of liuing and then the speciall And hee

heauinesse hee made assured matter of gladnesse for himselfe and for the church There is therefore a certaine sadnesse or heauinesse according vnto GOD the which must bee set against the madde franticke pleasure of the flesh Vnto this purpose he addeth The duetie of the faithfull 5 The heart of wise men c. That is to saye The faithful ought so to frame themselues that their mindes may be stroken with a touche of the feeling of the miseries the which are befalling vnto man so fortifie strengthen thēselues that they may bee readie against the assaultes of all chaunces aduentures and walk wisely among the thornes of this world wheras contrariwise the vnfaithfull beeing made drunken with the vnconstant ioy of the world do with a blinde heat and rage entangle themselues in the verie nettes of calamitie and miseries He doth therefore commend a certaine wise sadnesse and condemneth an vnwise and mad gladnes the end whereof is gnashing of teeth His meaning is not to let loose the bridle vnto the intemperate waywardnes of those men who being neuer contented with the gifts of God The waywardnesse of some the present state of things seeke euery foote new causes of complaint for this saying is not against that trueth Reioyce alwayes Yet notwithstanding his purpose is to condemne the frantike and foolish ioy of worldly men The mad ioy of the world the which beeing brought asleepe with a deadly slumber mocke at the iudgementes of god do turne his threatnings into laughter The feeling of affliction and trouble is wholesome although it be ioyned with sorrowe yet notwithstanding must we so weepe that in the middest of death we are to remēber the goodnes of God who doeth wisely dispose all the seasons of our life Nowe hee setteth downe a newe circumstance 6 It is better Rebukes are wont to be vnpleasant vnto the flesh The flesh can not away to be rebuked the which pleasure especially cannot abyde taking these prickes verie griuously Contrariwise the wise man teacheth that the rebukes of the faithfull are better then the flatterings and praises of worldly men the which he meaneth by the word Song This same dissolute flatterie which cannot abyde to be reproued bringeth many men vnto destruction on the other side earnest and wise rebuking is a moste present remedie for the healinge of mindes So farre off is the Prophet frō thinking a misse of the rebukes of the godly that he accounteth of them as of a most sweete and precious oyle Let men set this before thē in the midst of their delites let them rather like the freenesse of reprouing then the smoke of faire and flattering soothing Let the righteous strike me saith the Prophet in mercie and let the precious oyle rebuke mee it shall not break mine head 7 In the seuenth verse he garnisheth setteth out the vaine laughters of prophane men with a notable similitude and shutteth vp this discourse after his manner That there is greate vanitie in this affectation and seekinge after pleasure to the end we shoulde vse fit remedies against it such as hitherto he hath prescribed The doctrine A remedie against the vanitie of pleasure The remedie therefore againste this vanitie of pleasure is that we earnestly thinke vppon the framing of our life well and honestlye whereby we shall reape most great fruit namely the most swéete sauour of a good name Let vs set before our eyes the common calamities and miseries of life and let vs perswade our selues that they doe appertaine vnto vs that among the delites of this world we leaue a place for these cogitations Thou shalt dye Haue regarde therefore that death may be vnto thee an entrance vnto eternall happinesse Let vs heare the voyce of oure God dayly reprouing vs both by his worde thorow the ministerie of his seruauntes and also by the holy ghost euery foote calling vppon our conscience and putting vs in minde of our duety and let vs obey him whilest we may let vs learn to tremble at his iudgementes finally let vs think that this conscience of our duetie a most excellēt effect whereof is contentednes quiet of minde is of all pleasures far the greatest From thence he entreth into a new discourse Of the remedy against this abashment wherwith our mindes are cumbred by reason of the outrages wherewith this life is sundrie wayes shaken A remedie against this abashment of minde the vvhiche ariseth of the feeling of the troubles and disorders the which are incident or befalling vnto men 8 Surely oppression causeth a wise man to go mad and a gift doth vndermine the heart 9 The end of a thing is better then the beginning thereof better is one that is long suffering in spirite then he that is proude in spirite 10 Hasten not in thy spirite to be angry because that anger resteth in the bosome of fooles 11 Say not what is the cause that the former dayes were better then these because that thou doest not in wisedome aske concerning this 12 VVisedome is good with inheritaunce and it is the excellencie of them that see the sunne 13 Because that a man shall rest in the shadow of wisedome and in an hot shadow but the knowledge of wisedome is more excellent the which bringeth life vnto the owners thereof 14. Behold the worke of God for who canne make him straight whome he hath made crooked 15 In a good day be thou of good comfort and in an euill day consider God also hath made this contrary vnto that to this end that man should not finde any thing after him 16 I haue seene all things in the dayes of my vanitie there is a righteous man which perisheth through his righteousnes and there is a wicked man that prolongeth his dayes through his wickednes 17 Be not thou iust ouer much and bee thou not wise ouer much wherefore shouldest thou be desolate 18 Be thou not wicked ouer much neither be thou foolish wherefore shouldest thou dye not in thy time The exposition 8 Surely oppression Minding to entreat of the remedies against that most grieuous tentatiō of the which he spake in the third Chapter and sixt verse namely howe it commeth to passe that the innocent or giltlesse are troubled vniustly and that vnder the pretense and shewe of iustice he setteth down by way of a preface certaine things altogither necessarie vnto this discourse For hee sheweth the fountaine of all these troubles and disorders namely the mad couetousnes of men which haue regard neither of holinesse nor honestie And he teacheth that the prouidence of God doth constantly watch in these confusions or disorders to bring these outrages albeit neuer so euill and harmfull in themselues vnto a verie good end to be short hee willeth vs to bridle our mindes that wee bee wise out of the worde of God not out of the sharpnesse of man his reason the which as it is blinde so is it not able

vnto the Lorde He therefore would haue the mindes of the faythfull to bee so prepared in priuate or publike calamities and troubles that they should reuerently behold the iudgementes of God and rest and stay in them For this Beholding is opposed or set agaynste the rashe and proude impatiencie of men the whiche raungeth vp and downe furiously and intemperatelye Why God doth alter chaunge things insuch diuers maner He yeeldeth a cause why that same sundrye and manifolde wisedome of God doth so dyuersly alter and chaunge the things and affairs of men Least sayth he that man should finde out any thing after him that is to saye God sendeth these chaunges and alterations of thinges that man should vnderstand that it lieth not in himselfe to haue power to gouerne himselfe but that the issue and end of all our matters do cōsist in the power and pleasure of god the which he can turne this way or that way as hee himselfe pleaseth Therefore that it lieth not in vs either to keepe prosperitie or to put from our heads the storme of aduersitie That the prouidence of God indeede hath set downe certaine seconde and middle causes the which he will haue vs to vse and therefore that we are at no hand so to behaue our selues that eyther in prosperity we seeke meanes not graūted or vnlawful through rash and arrogant curiosity the which without all doubt will carrie vs headlong into moste greeuous miseries or else in aduersitie that we flee vnto vnlawfull aydes yet muste wee thus firmely and surely determine That the prouidence of God doth gouerne and dispose the affayres of men with a certaine cheefe rule and power iustly no doubt and wisely yet in suche sorte that wee neyther can nor may peepe and searche into the causes of his workes For his dealing is suche that his wayes cannot bee founde out of vs neyther lyeth it in the weakenesse of man to attayne vnto the priuye chambers of so great mysteries or secretes We ought not to searcht into the causes of God his workes GOD therefore doth so deale out of order to cut of all occasion from the reason of man least that man should finde out any thing after him And now he setteth downe examples of those workes of God of the whiche the reason of man neyther can nor ought to determine or gyue iudgement 16. I haue seene all thinges c. A great disorder in this lyfe That is to say I haue had experience of all these vanityes and outrages in this vayne and mortall lyfe that it often times goeth ill with the good and well with the bad yea and that it goeth il with the good euen in this respect for that they doe well and that it goeth well with the bad for that they doe lewdly and vngodly He speaketh of those things the which fal out many times in this life Cato dieth in a good cause Cato Iulius Iulius triumpheth in a badde And howe great hurliburlies are there daylye raysed vp agaynste the Churche by wicked and lewde persons Then the whiche disorder nothing can bee deuysed more disorderous if we doe measure the thing it selfe by the outwarde shewe and appearance yet is it not oure parte to iudge of so greate matters according vnto the measure and compasse of corrupte reason Wee must both thinke and speake soberlye of those matters in such sort namelye that wee may vnderstand that God hath the cheef iudgment of these things and therefore after that we haue thus determined with our selues that we be not too careful of such things the which when as God in his secrete but alwayes iust iudgement will haue to bee it were a pointe of greatest madnesse to seeke to be wiser thā God himself God will redresse these disorders at what time We must reuerence the iudgements of God the causes whereof are vnknowne vnto vs. and in such maner as behoueth In the mean season it is our part to reuerence and worship the iudgementes of God the causes whereof are vnknown vnto vs and to hold for certaintie that he in his good time will haue a certaine sure redresse for thinges out of square and order In man his affaires things of this world as they are intangled who seeth not that there is great disorder but is God therefore to be blamed because that we knowe not the causes of his workes As if the Sunne were not either in the Firmamente and had no pure and cleare lighte because that the Fyrmamente is darkened with cloudes Solomon therefore doth teach that the same too much and surlye boldnesse in iudging is especially to be shunned and auoyded by an expresse and forcible kynde of speeche Be thou not iust ouermuch and be thou not wise ouermuche For he sayeth that they are iuste ouermuch and wise ouermuch who vnder the pretence of Iustice and wisedome doe proudly iudge of the iudgements of God such as were the swarmes of Catharans and Donatists who because of the corrupt maners of those whiche were conuersant in the bosome of the church His meaning is that they made a separation and departure from the true Church made alter against alter that wee maye rather vse this speech and brake the nette But this same ouermuche iustice is greate iniquytye this ouermuch wisedome is greate follye For what is more vniuste what more foolishe then to backbite or speake euill of the workes of God This peeuishnesse doth indeede happen vnto verye good men sometimes the whiche also after the example of the Prophet ought in this respecte sharpelye to rebuke and blame themselues and also to bridle and restraine this waywardnesse Therefore this admonition of Solomon is diligentlye to bee taken heede vnto the whiche willeth a wise and good discretion of vs in this behalfe to bee vsed that is to saye that wee shoulde not bee altogether sencelesse in the mysteryes or secretes of so great matters for they are worthye of consideration and the same in deede moste diligent nor contrariwise curiously and rashlye thrust our selues into the enquirie of the causes of the same For as blockish sencelesnesse is to bee condemned so likewise is too too quick eyed sharp sightednesse the which looke wherin it is wise beyond measure reason becommeth starke foolish As that same ignoraunce is greatly to be blamed whiche is ignoraunte of those thinges the which ought to be knowne so is that praise worthy the which purposedlye is ignoraunt of those thinges the whiche God would not haue of vs to be knowne whilest it is wise too much becōmeth starke mad The word of God is the rule of a temperate and discreete zeale A notable saying worthy the due consideration and of wise and profitable knowledge and maketh a difference betweene learned ignoraunce and vnlearned knowledge The summe therefore is that the outrages and disorders of things falling out in the world are in such sort to be considered that we doe both

figure called Hyperbole and the meaning of the words is as if he should say Be afraide to make thine own self as it were a witnesse of those thoughts the which the Prophet vttereth in other words thus lay thine hand vppon thy mouth in the confusions and disorders of kingdomes for as one sayth trustie or faithfull silence hath a safe and sure rewarde It is lawfull for the seruants of God to reproue princes if their calling so require Yet hee doeth not take away the holie libertie of the seruaunts of God in reproouing of Kings when as their callinge requireth the same but he sheweth euerie priuate man howe discreetly and wisely he ought to behaue himselfe least he bring himself wilfully into trouble and through vnaduised zeale become a cause and meanes of daungerous rashnesse He sheweth a cause and setteth it out by a similitude That the authoritie of Kings is so great and such is their power that euen the verie birdes will bring vnto them the things which hath bene spoken or whispered in the eare in our secrete closet For they haue euery where their harkeners and long handes but we ought to giue our diligence to be wise as serpents and simple as doues that is to say to walke circumspectly not as vnwise but as wise diligently notinge the circumstances of things that is to say according vnto that wher of wee are generally put in minde redeeming the time as the Apostle sayeth for the dayes are euil A precept concerning Charitie in releeuing the poore From this place vnto the 7 verse The xj Chapter 1 Cast thy bread vpon the face of the waters for in the multitud of dayes thou shalt find it 2 Giue a portion of bread vnto seuen that stande in need or also vnto eight for thou knowest not what euil shal be vpon the earth 3 If the cloudes be full they will powre foorth raine vpon the earth and if the tree do fall towarde the South or toward the North in the place that the tree falleth there it shal be 4 He that obserueth or hath regarde vnto the winde shall neuer sowe and he that looketh vnto the cloudes shall neuer reap 5 As thou knowest not which is the waye of the spirite and how the bones growe in the wombe of her that is with child so thou knowest not the worke of God that worketh all things 6 In the morning sowe thy seede and in the euening let not thyne hand rest because thou knowest not whether is more conuenient this or that or whether both of them be alike good The Exposition and the doctrine 1 Cast thy bread A precept of Christian charitie towardes the poore A notable precept of the bounteousnesse of Christian Charitie in releeuing of the poore The whole speach is figuratiue Cast thy breade vppon the waters that is to saye Giue liberally of thy goodes vnto the poore shewe thy selfe a liberall and readie giuer of thy wealth and lay not out euerie thing in such sort that if there appeare no hope of being requited againe thou wilt therfore withdraw thine hand from well doing But rather concerning those helps wherewith thou maist releeue the poore and such as stande in neede of thine aid cast them vpon the face of the waters as if they should be lost albeit thou knowe not what end successe this thy liberalitie shal haue This is an excessiue kind of speach He taketh not away iudgement in bestowing our almes For he taketh not away the iudgement of wisedom that considering matters wisely diligently wee should bestow a benefit vpon those whom we shall thinke worthie of our helpe especially vpon those which are of the houshold of faith but he will giue vs to vnderstand that we must make no delay in helping the pore whilest we too curiously search whether they be worthie or vnworthie of whome regard should be had Hee will therefore haue our bread to bee as it were cast vpon the waters as if it should perish and be lost The which doctrine is agreable vnto the commaundement of oure master Christ concerning the releeuing of the poore Mat. 6. A promise Vnto the precept he ioyneth a promise For in the multitude c. that is to saye Albeit that the same thing seeme to be cleane lost the which thou hast giuen vnto a poore man yet know thou this for certaintie that in the ende thou shalt receiue againe with great gaine the benefite the which thou hast bestowed vpon a poore man For God doubtlesse vnto whome we do owe our selues and al that euer we haue and who oweth nothinge vnto anye creature doeth giue his promise as if he were a suretie and doeth promise vs faithfully that he wil pay vs all those thinges againe with moste large increase the which in his name and for his sake we shall giue vnto the poore In the multitude of dayes then that is to say euen then namely when as thou shalt looke for nothing thou shalt receiue with most great gaine the benefite the which thou hast bestowed vppon a poore man Hee doeth amplifie the former precept with a newe circumstance 2 Giue a portion As if he should say If thou bestowe a benefite vpon one or two think not that thou hast discharged thy dutie but rather giue a portion of thy bread to seuen or eight that stand in neede that is to say Thinke that thou oughtest to releeue so manye with thy helpe as thou shalt be able to helpe with thine aide bounde not in thy liberalitie within narrowe boundes helpe all those that thou art able to helpe We must help as many as we are able albeit that manie doe craue thy helpe He said Seuen for a good or great number according vnto the vse of the scripture He addeth a new reason For thou knowest not what euill shal be vpon the earth that is what euill remaineth for thee Thou art a man thinke not that there is any thing that may happen vnto a man but that the same also may happen vnto thee suppose that thou maist haue the like mishap befalling vnto thee Doe therefore the same vnto a poore man the which thou wouldest haue done vnto thy selfe if thou were thy selfe in the same case that hee is With what measure thou mettest vnto thy neighbours thinke that with the same it shal be metten vnto thee againe For damnation shal bee without mercie vnto him that sheweth no mercie contrariwise for honest liberalitie there remayneth a good rewarde Thinke also that it may come to passe that thou shalt dye shortly and that occasions to doe good wil slip from thee whilest thou mayst lay vp a benefite the which thou shalt receiue with gayne in heauen To this purpose appertaineth the verse following 3 If the cloudes be full As if hee should say From thence water commeth where water is there the tree is founde where hee is into what part or coast of the heauen soeuer he shal fall So