trueth if this be not for hee violently draweth all these thinges vnto Christ The doctrine 1 That same kinde of life the which maketh vs voyde and setteth vs free from cares and that in the streites of this moste wicked time is especially to bee wished for of Christians And the single life is voyde of most greate cares whereunto marriage is subiect But yet doeth not the single life want his discommodities the which those that shall for this cause embrace that forsakinge marriage they maye leade an odde happie life beeing free from the common miseries of life they shall notwithstanding without all doubt Of whome to what end a single life mai be desired finde it beset with thornie troubles Neither is a single life to bee wished for to this ende nor of all men indifferently but both of those which are indued with the gift of chastitie and also that therefore they may the more fréely giue themselues wholly vnto the seruice of God Marriage hath most excellent commodities especially in the faithfull 2 On the other side marriage in these troubles of mankinde as it hath his discommodities so also hath it his most excellent commodities vnto the faithfull especially in whome the vse of that most honourable gift is sanctified by God For the decree of GOD is not deceitfull vnto the which this cause is made It is not good for man to bee alone The profit therefore of marriage is manifolde For it is a most sweete and most fit helpe and ayde of life a stedfast foundation of the fellowship of man What is more necessarie what is more profitable and ioyfull for all the partes of life then a familie the which truely doeth consiste of that moste streite fellowship of man and wife It doeth also afoorde most present remedies against all the chaunces of life the which are wont to happen both vnto bodie and mynde and goods It tameth the immoderat lust of the fleshe with honest and vnblamable pleasure It giueth children for moste great commodities of life and to bee short without marriage the fellowship of mankinde cannot stande and that I maye turne againe vppon these hot and vnmeasurable praysers of a single life those thinges the which without anye difference they doe attribute vnto a single life marriage hath filled heauen and earth Nowe if in steede of those commodities discommodities bee founde in marriages The discommodities of marriage are not to be imputed vnto it but vnto our selues that is not to bee attributed vnto marriage but vnto our selues the which abuse the good giftes of GOD and therefore feele the iust hande of God the which doeth so chasten our intemperatnesse that the shippes are broken in the verie hauen as Augustine speaketh that is to saye that there are troubles where as moste quiet ought to raigne Such home encumbrances godly and excellent men haue felt There wanted no iarres in the familie of Abraham Abraham betweene him and Sara for their children Iacob by his wiues and children Iob Iacob Iob. by his wife Dauid by Micholl and especially by the stubborne and madde outrage of his children haue felt moste grieuous troubles Yet this is more constantly true that such is the loue such is the friendship of man and wife in a well ordered marriage that there is great interparting both of bodies and of goods and also of prosperitie and aduersitie the which maketh prosperitie more full with a certaine lawfull and sounde ioyfulnesse and doeth so asswage and temper aduersitie that it is borne the more easilye and lightly to conclude that GOD hath not ordeined it in vaine for an helpe and ayde of this mortall life The exposition 13 Better is a childe Some suppose this to bee a doctrine by it selfe that is that it is a sentence cut off and by no meanes agreeing with that which went before onely that occasion thereof is taken by the former speache Which is altogither to cut the knott and not to lose it Others note this knittinge of it with the rest that as hee hath sayde that there is vanitie in couetousnesse so hee sayeth that there is also in ambition the which truely is not clearely inough sayd I think this to be the playne tenour and order of the words He propoundeth or setteth foorth another example of the same vanitie in a kinde of moste honourable life that is to saye of Kinges and of great men in the which the common sorte doe thinke that there is chiefest happinesse Contrariwise hee teacheth Great vanitie in the life of Kings and great personages that in the same life as it is wont to bee vsed there is greatest vanitie lest wee might thinke them to bee exempted and priuiledged from the common condition of men Hee sayeth that a poore childe that is wise is better than an old King which is foolish and hath no witt For it is great vnhappinesse to bee vnwise and this is a foolish prouerbe The pleasantest life is in not being wise for what other thing doeth make a difference betweene vs and brute beastes but Reason the which if it doe not her duetie in vs it cannot choose but make vs most miserable when as the soueraigne good of man doeth consist in reason and in the lawfull vse of the same And it is an argument of comparison For a King is set against a poore man and a chylde against an olde man so that the sense is that the condition of the most poore if they bee indued with true wisedome is farre better than the condition of the moste mightie Kinges if they bee voyde of that same true wisedome And hee setteth downe that which experience doeth ynough and more then ynough teache to bee true that Kinges and great personages are often times voyde of this wisedome from whence came this olde saying The first discommoditie in princely dignitie To bee borne a King or a foole and the sonnes of great men are harmes The firste discommoditie therefore is wherewith the royall dignitie otherwise exempted from the common condition of other men and set aloft is troubled and taynted that there are many seene placed in that estate the which are the worst of all men in witt and manners When as lamentable examples doe often prooue this to bee true Solomon himselfe also a moste mightie King doth no iniurie vnto Kinges or kingly dignitie the which doeth laye before Kinges that vanitie whereunto their estate is also subiecte that they shoulde learne to seeke for vertue otherwhere then from their dignitie The life of such Kings is no doubt miserable therefore in olde time the trueth of an auncient fable did attribute vnto Midas King of Phrygia and a foole Why King Midas in old fables was fayned to haue the head eares of an asse the head and eares of an Asse to represent in a liuely picture their beastly life But the worde of GOD doeth of all other moste freely examine the condition and faults
as it were when as mankinde euerie foote receiueth diuerse formes diuerse changes and alterations Verse 6. I altogether vnderstand the whole sixth verse of the Winde The winde and not of the Sunne as other interpreters doe Namely the issuings forth of the winds as contrarie one to another out of the foure quarters of the world the which cannot be sayd of the Sunne the which is carried about from the East vnto the West through the force of the first mouer or firmament and with a peculiar motion of his owne proceedeth from the West vnto the East and goeth not into the South or North. And he maketh mention of one wind the which goeth through the foure quarters of the worlde diuersly by set and constant spaces or at least wise by whose commandement as it were the commaundement of some great King all the windes are mooued The opinioÌ„ of the old Philosophers touching the windes in which words there appeare some steppes of the opinion of the olde Philosophers concerning the windes who did thinke that there was but one winde onely and that the same was diuersly mooued carried hither thither Doubtlesse it is a thing most true that the winde is not euerie beating of the aire and that the diuerse names according vnto the terming of them by men were not giuen in vaine but that the powers and qualities of the windes are diuerse and contrarie the which doe blowe from certaine and set places and do order their blastes with a certaine greater power some one then an other as is shewed Psal 104. and 107. The which miracles of the winds the writings of the Philosophers do shew not onely vnto the learned but also the most euident effectes doe make apparant vnto the vnskilfull But the more deepe through discourse of this matter I leaue vnto the schooles of the Philosophers He sayth also that the VVaters doe constantly keepe the course appointed them by God The waters and that in such sort that the riuers doe rise out of the sea and returne into the sea againe with a certaine vnceasing passage The exquisite and exact treatize of the waters like as of the winds I turne ouer vnto the Philosophers neither doe I bring straunge doctrine into these writings yet is it the duetie of an Interpreter at least wise to note by the way such things as are spoken by the way Aristotle his opinion concerning the beginning of riuers Aristotle noteth this to be the originall and beginning of riuers namely that the aire thickened in the earth by reason of colde doeth resolue and turne into water and that it doeth not onelie drawe out water in the holes of the earth that it may spring forth from thence but also to minister and yelde continually newe matter for riuers to come thereof The opinion of old Philâ—sophers Yet this was the opinion of olde Philosophers concerning the beginning of riuers That they both arise out of the sea through secrete and priuie passages of the earth and doe flowe againe and runne into the sea which appeareth both out of diuerse places of Plato Plato and also out of the flatte wordes of Aristotle finding fault with this opinion which Solomon doeth here set downe but that this last opinion is more agreeable vnto reason then the former it is manifest by plaine reason for except the water of the sea were conueighed as it were by certaine secrete pipes through the earth and except all the water of all the riuers which runneth into the sea did againe come forth of the sea who doth not see that it can by no meanes by chosen but that the water if it were but only of the riuer Rhodanus running euer since the beginning of the world shoulde nowe long agoe haue filled the whole sphere of the ayre Moses Moses doubtlesse a true teacher of true Philosophie teacheth that God woulde haue the waters gathered into one place and the drie land to appeare of the which principle of naturall Philosophie wee ought not to seeke any better Interpreter then the holie Ghost himselfe who in Dauid Psal 104. sayth That the earth at the first was couered with the waters as with a garment but that it departed at the certaine commaundement of God and that there were appoynted vnto it certaine boundes within the which it should keepe it selfe and that the flouds and fountaynes doe spring from thence for the diuerse vses of liuing creatures yea and especially for man himselfe Questionlesse it is manifest by the verie principles of nature that the earth as the heauiest element by the law and ordinance of her nature ought to take the lowest part of the whole world and therefore that the water as next vnto the earth in heauinesse should also haue possessed the place next vnto the earth that is to say the face of the whole earth vnlesse the peculiar commandement of God the workmaster had stepped in betweene by the force power of which commaundement some part of the earth shoulde remaine drie from the waters and should afoord a place for all liuing creatures for man especially to dwel in for whose sake all liuing creatures were created Nowe that the sea might fulfill this commandement of God there were made passages and as it were pipes vnderneath the earth by the which plentie of water might be conueighed and might also be giuen for the vse of liuing creatures That this is the reason of the conueighing of riuers as it were by pipes vnderneath the earth the which come out of the sea and returne againe into the sea An absurditie the absurditie of the contrarie doctrine seemeth for to confirme and prooue For who will beleeue that of the aire thickened in the holow passages of the earth so great plentie of water can be yeelded that it is sufficient to make so many and so mightie riuers But this is vnto me a most strong reason why I doe beleeue the originall and beginning of riuers to be such No naturall Philosopher comparable vnto Solomon because Solomon sayth so the best naturall Philosopher of all Philosophers farre away in my iudgement whose Phisickes naturall Philosophie if they were extant and abroad I would preferre them before all the writings of Plato and Aristotle But ynough and too much of this matter There are therefore certaine and set offices of the Earth The Sunne The VVindes The riuers and all other things created haue their proper and appointed workes and seruice in which they are constantly occupied but both seuerall and particular men doe dayly die and so many and so great changes doe fall out euen vnto mankinde it selfe that he seemeth by no meanes to be able to stand the which doubtlesse is a most certaine argument and token of his inconstancie and vanitie The doctrine 1 In that he setteth before vs so notable a picture of our vncertaintie Vaine is the endeuour of man to continue the memorie of
his name vpon earth it appeareth how vaine the studie of man is to haue themselues and their name that must die to continue many ages the which vanitie as the holy Ghost doth sharpelie rebuke so are there manie notable examples of God his iudgement against it not onely in persons and families in the common course of life but also in famous Monarchies the which albeit they were grounded vpon great foundations yet are they so fallen that hard and scarsely there are remaining any tokens of them Such chaunges and ouerthrowes the Earth hath séene the Sunne hath séene the Riuers and other things created haue séene the which those Gyantes with their expeditions haue wearied yet they are dead these continue euen vnto this day 2 Of like vanitie doe men offend It is vaine for men that haue no assurance of their life to make accounts as if they had a long time to liue when as being yet aliue they certainlie determine of things to come for many yeeres when as they can not make accountes in so great vncertaintie of life by any meanes of one day which cleare sightednesse of the wit of man the holy Ghost accuseth of follie or madnesse and experience doth plentifully teache the same accusation to be true that we should betimes learne to liue for the present and commit all our affaires vnto the prouidence of God and so order our life as if we should die to day or to morrow 3 That which he sayeth of the firmenesse and stedfastnesse of things without life is diligently to be marked Howe manie chaunges doe happen euen in things without life famous examples doe declare The causes of the chaunges that fall out in the worlde are not to be ascribed vnto fortune nor yet vnto nature simplie The causes of such chaunges are by no meanes to be layde vpon fortune as some vngodlie persons doe pretending for the excuse of their foolish opinions a certaine madnesse voyde of all Philosophie for what is more farre from the knowledge of Philosophie then to take awaie Cause out of the world neither are they simplie to be attributed vnto nature sauing so farre as nature is a fellowe worker and seruant of God the workemaister There fall out then great alterations in the things themselues either by Waters Fires Earthquakes or other greater casualties But yet nature her selfe among those particular chaunges from the time of her creation euen vnto this day is and shall be preserued so long as it shall please the Workemaster who hath giuen vnto it if it be compared with particular things in a maner an immortall and euerlasting firmenesse but yet the same at his will and pleasure whollie as also the more sounder Philosophers doe acknowledge who as they affirme the world to be created by God so also they say that there was giuen vnto it an immortalitie but such as was renued by God wholy fitted by the pleasure and will of the Workmaster that looke by what power the world was knitte and compact together by the same likewise it is to be dissolued when and after what maner it shall please the Workmaister This place doeth not prooue the world to be euerlasting Away therefore with those prophane Smatterers in Philosophie who out of this place falsly vnderstood doe fondlie maintaine that the worlde is sayd to be euerlasting 4 It is more ouer to be noted in that same good order of nature The constant course of things naturall condemneth the inconstāt lightnes of man and in the constant obseruation of the same howe great reproch is as it were with a burning yron marked in our lightnesse All creatures do their dutie they kéepe the lawes appointed vnto them without wearinesse they obey their Maker Onely man for whose sake the world was made rebelleth against God breaking the lawes of his creation is carried away headlong into all outrage of sinne according as it is cast into the téeth not onely of the rascall sort but euen of the verie same that were taught by the voyce of God by the Prophet The Oxe and the Asse haue knowen the crib c. 5 This furthermore is to be remembred God can alter the course of nature that this certaine order of nature is in such respect and so farre constant and stedfast that God notwithstanding the maker and Lorde thereof may chaunge it at his pleasure accordingly as he is disposed either to execute his iudgementes vpon men or bestowe benefites vpon them as it is manifest both by the floud and also by that historie of Iosua worthie to be remembred at whose commandement the Sunne stoode still Gene. 7.17.8.22 Ios 10.12 The exposition Diuerse expositions of this place All things This place is diuersly expounded Some thinke that it is a conclusion of the things going before that if the first Elements and principles be subiect vnto vanitie and continuall alteration how much more the things that haue their beginning are made of them And that therefore the conclusion is after this maner That man is not able in wordes to vtter the wearinesse of those things how greatly they are dayly chaunged and neuer continue in one estate Some thinke that the studies of Philosophers are found fault withall wherewith they search out the natures and causes of things as if this were euill and not able to be vttered Others iudge that this is the plaine meaning of these wordes That the vanitie of man is so diuerse and manifolde that it can by no meanes be expressed in wordes I detest the sophistical and foolish ignorance of them which say that the studie about the searching out of the things themselues is to be condemned if they thinke this to be vnderstoode simplie for that they thinke the singular giftes of God as sciences and artes to be refused because of their hardnesse Sciences and artes are not to be reiected because of their hardnesse But hereof shall anon be spoken more conueniently in his place I cannot embrace the opinion of the former and latter albeit that it be not disagreeing with the trueth because it is not agreeable with the proper meaning of this place What then Truelie I take it to be a new reason vsed to prooue that principall proposition concerning the vanitie of man from the weaknesse of man his wit making a comparison with the things themselues to wit in vnderstanding of the which there is great hardnesse and darknesse A third circumstance so that this is the Third circumstance of that generall confutation of the vanitie of the life of man That the wit of man is not able to vnderstand the things themselues howe then can it at his pleasure determine of them And yet that men doe so beare themselues as if by their counsailes and endeuours they were able to rule the whole world I think therefore that here he intreateth expressely of the weakenesse of the wit of man the which in as much as it
are vtterly forgottē wheras in the mean season the lewd acts of desperate persons cōmitted vnto the destruction of mankind doe liue yet through the memory of writing for Catilin Nero Cōmodus Heleogabalus other monsters are named in histories as wel as Aristides Phociō Cato Octauius Augustus c. if happines be sought after in the memory of things to come as if by the benefit therof we shold not al die a great part of vs as he sayth should escape the graue how vnhappy hath the condition of wise men bin whose remēbrance euē after they haue accomplished valiant exploits is don away with perpetual obliuion forgetfulnes These therfore are the cogitations thoughts of man his reason There shal be no remembrance of the wise man with the foole for euer that is to say the remembrance of the wise man shal no more remain for euer then the remembraunce of the foole The reason is set down Because that euen by and by for so the Greeke writers do very wel interpret the hebrew word that I might let passe other expositions al the dayes which are to come shal be forgotten that is to say within no long compasse of time the remembrance of the wise man and of the foole shall be forgotten All men shall quickly be forgotten the remembrance of the good of the bad wil easily vanish away forgetfulnesse wil forthwith consume all men alike The wit of man doth most greatlye detest this weaknes and frailnesse of mā his nature as a cheefe calamity misery Therfore he sayth 17. Therefore I hated that is to say my lyfe was vnto me no life I was weary of this life He addeth the cause Because the work displeased me c. al the ordring and disposing of the affaires of men yea of all thinges which befall in this life was of me most hated because of this notable disorder For all thinges are vanitie and Affliction or trouble of spirit that is to saye heaped vp with extreme vanity Here also that old song taketh place Al things are vanity c. Whatsoeuer the wisedom of mā goeth about with what strēgth or aid soeuer it do fortify it self yet notwithstanding it is subiect vnto miserable vanity So it is not true sufficient wisdome bringeth contētednes but foolish wisdome mocking the minds of men with a vain title And as hitherto he hath spoken of the persons Nothing perpetual in the affaires of men so now he intreateth of the things thēselues For ther is nothing perpetual in the affaires of men great euerlasting ar the forgetfulnesses of families of cities of empires albeit neuer so great These are the monumēts of mā his immortality these are the triumphs these are the cognisāces yet mē do not know that they are mortal being taught by so many and so great experiences This vnrulye rage of mens lusts is to be noted For hee sayth That he hated life it selfe when as hee earnestlye thought vpon it the which must needs fall out vnto those which doe thinke vpon the miseries thereof according vnto the iudgement of man his reason For moste wofull desperation can no chuse but be on euery side Pompeius Magnus Pompey the Great when he fled his army being discomfited and his matters past all hope is sayd with a chafing minde to haue disputed of Iustice or of the prouidence of God whether he had any care of man his affayres when as he betraied the good cause Cato Cato the best of the Romanes fell into such desperation that he found no other more present way to asswage his sorrow then to kill himselfe These are the false collections of man his reason giuing ouer it self vnto immoderate or vnmeasurable sorrow This is the ende of that same glorious prudence of man when as it prescribeth appointeth counsailes vnto a right course of life that an happy issue may follow As her indeauours are many times in vayne to no purpose so of all her counsailes and labours she reapeth as a reward meere vanitie and feeding of the wind The discommodities haue bene set down he wil intreat of remedies in their place after that hee hath reckoned vp other inconueniences also with the which the wisdom of mā doth wrastle The Doctrine Solomon doth not simply cōdemn wisdom 1. In as much as he plainly putteth a difference betwéen wisdome folly it is very manifest that he doth not simply in it self condemn wisdome but according vnto the supposition of mā his reason whose reasonings he doth here liuely describe 2. Prudence or the wisdome of man is a great gift of God Prudence without the word of God is mere vanitie and a necessarie light vnto the life of man but if it be considered in it selfe without the worde of God and godlines the chiefe point whereof is the forgiuenesse of sinnes the true foundation of regeneration or newe birth that is to saye of all vertues it is great vanitie For as it is as it were ayming and leuelling at a certaine marke Why God often times disappointeth the counsails of the wise so God doth oftentimes disappoint her counsailes to the ende wee shoulde learne to depende and stay vppon his prouidence by the which no doubt the successes of all things are directed and gouerned We are therefore diligently to followe those meanes the which God leaueth vnto our power but in as much as we neither ought nor can perfourme the issues and fallings out of the same God is to be prayed vnto that he will so dispose them as he shall knowe expedient for his glorie and our saluation and what ende soeuer he shall graunt we are to take it with quiet and contented mindes The creatures doubtlesse are not in our power but in the power of God the Creator which in deede giueth vnto vs the vse of them and vseth also our trauaile so farre as him pleaseth but that which we further put to of our owne power and go about to order the same vse of them by our owne counsailes is altogither in vaine God therefore forbiddeth vs to trust vnto our owne wisedome We must not trust in our owne wisedom◠but that in such sort wee craue prudence of him that we wayte for the successe thereof at his goodnes The care of prudence is not to be cast of because of ill successe in the same 3 We must not therfore rest in the prudence of man yet were it notwithstanding péeuish waywardnesse for this cause to cast away the studie of prudence because we haue no good successe therwithall our calling is to be followed the issue or falling out of things as wee haue saide is to be committed vnto the prouidence of God the which when as it disposeth not only the ende it selfe but also the meanes which tend vnto the ende and prudence or wisedome hath no doubt the principall and chiefe place among those meanes therefore diligence is to
strong and sounde aunswere against this backbiting of the fleshe Answere vnto the former contrarieties this we oughte especiallye and principallye to holde that the assurance and full perswasion of Fayth is certayne and therefore certayne because that it looketh not vppon those thinges which are subiecte and lie open vnto the eyes of the body but vpon the thinges which are not séene with the eyes But the one as being eternall are moste strong and sure the other as temporall and but for a time moste weake and brittle Therefore as from sure and euerlasting principles and groundes there arise sure and euerlasting conclusions so frō the sure grounds of Fayth wée ought to looke for sure and euerlasting conclusions for that is a very worthie saying of the Apostle Heb. 11.1 That Fayth is the substaunce of thinges hoped for that is to say that which maketh that the thinges whiche are hoped for bée in déede a sure proofe of thinges that are not séene namelye for because it gathereth a moste sure demonstration of the thinges which can not bée noted and perceyued with these bodily eyes as of thinges euerlasting Let this reason therefore very greatlye preuayle with vs and so let this be assured and certaine The fulnesse of our felicity is to be looked for in heauen that that spiritual inheritaunce is also spiritually to be estéemed and that so farre that according vnto the promise of the true God is fulfilled in vs abundantly Indéed the fulnes of our happinesse abideth for vs in heauen yet doe wée féele sure and vndoubted Pledges thereof in this life I will therefore speake of the lawfull vse of those things which do appertayn vnto this life and of that contentednesse of minde wherein that same true vse doth in déede consist the whiche no man well in his wittes will denye to bée assured Testimonies of that same inheritaunce and according vnto this true principle or grounde That hee is happie which is contented Bée it that the Godlye bée banished that they bée vexed contrariwise let the wicked triumphe lette them beare the swaye on the other side who well in his wittes will denye that GOD is Faythfull in his promises Singular comforts that hee doeth so order and rule the afflictyons or troubles of the Godlye that are hys that in the middeste of their Battailes hee also doeth strengthen them and giueth agayne a ioyefull issue that is presseth but not oppresseth them naye by the greatest féeling of affliction giueth greatest tokens of his goodnesse by the reward of most famous victorie Doubtlesse the faythfull in all their miseries doe féele a singular contentednesse of minde namely that same hope whiche neuer maketh them ashamed naye the whiche in the wart of thinges maketh them more riche than the richest men whiche are prophane and vngodlye On the other syde Terrors for the wicked What is it to bée tormented with the Fyre-brandes of Conscyence the whiche howsoeuer it doe not alwayes burne the mindes of the wicked with like paine and violence yet sinne lyeth alwayes before the dores and by what meanes soeuer their mindes are lulled a sléepe yet this is true that they are not heires but strangers and therefore that the right of those things the which GOD in this world hath created for his sonnes doth at no hande belong vnto them at all This doth faith both sée beléeue the which flesh is ignorant of and doeth skorne yet the demonstration of faith is true the sclaunder of flesh false and foolish Let vs therefore say that the worldlings that wee may returne againe vnto our comparison in hande in whose power are kingdomes and Empires are the seruants and ministers of the church for the which in the felowship of mankind whilest they vndertake sundrie paines troubles of gouernement they prepare an house or resting place that whilest they giuing themselues vnto the heaping vp of wealth and getting of most combersome promotions vexe both mind and bodie the faithfull may inioy most quiet rest So whilest the godly enioy contentednesse the vnfaithfull reap the fruite of their inheritance they endure onely the burthens and toyles of the world Furthermore for as much as the fulnesse of our inheritance remaineth for vs in heauen and that therefore we must trauaile thither through the rugged wayes of this worlde let vs remember that we shall then be the lighter and more readie vnto our iourney if we cast away the burthen as it were the packe of these cares and contrariwise that they shall not bee fit for this voyage which shal be loaden and letted as it were with an huge weight of riches honours Why god denyeth vnto his the abundance of earthly things God therefore will deliuer vs from the hurtfull store of earthly thinges that being free from the cares therof we may both enioy things present soundly and more certainly hope for the happinesse to come of which double benefit the thornie cares of this world do depriue and bereaue men and therefore it is true that the faithfull onely haue the certaine vse of these things the which wee set downe at the beginning How the godly are to behaue themselues in these earthly things 6 How then shal the faithful vse these things namely so that they neither stay vpon them nor vtterly refuse them but vse them indifferently If they haue them let them vse them with thankes giuing and let them acknowledge in them and worship God the author If they haue them not let them not greatly care and let them thinke that God doeth this way prouide for their saluation let them reioyce as not reioycing let them weepe as not wéeping This mediocritie or meane that same gorgeous wisedome of the flesh as the Philosophers doe describe and prescribe it doeth not teach but the spirit of God the which in deede sheweth vnto the faithfull that these are not imaginations or quiddities but true and certaine demonstrations the which the faithfull do finde and feele in their whole life These are the mysteries in the which that all the faithfull ought to be nousled and entred the Apostle in the fourth to the Philippians doeth teache by his own exāple which Apostle is so to be reconciled with this place of Solomon that they learne both to be hungrie and also to abound In this tranquillitie or quietnes of minde the faithfull haue true contentednesse the which we haue often times said to be a true note of happinesse 7 These things being thus set down the difference is manifest between the afflictions wherwith the faithfull are exercised and those wherewith the vngodly are pressed A difference betweene the afflictions of the godly and of the vngodly God doeth afflict the faithfull and the vnfaithfull but after a diuerse manner they weepe and laugh both of them but after a diuerse manner also GOD afflicteth the faithfull as a father the vnfaithfull as a iudge and an enemie Both Cain and
estranged from themselues into the immoderat and vnmeasurable desires of these thinges that they may feele what it is to haue forsaken the Lorde the fountaine of liuing water as the Prophet speaketh that is as the Apostle plainly faith according as it liked not them to keepe God in knowledge and to acknowledge him as was meete so God gaue them vp into a minde void of all iudgement that they shoulde doe those things which were not conuenient nor seemly After the same maner of speaking Solomon saith in the next verse That God hath set the worlde in the heart of men why we will shewe in a place more conuenient Therefore we pray God that he will not lead vs into tentation for it is no question among those which are but meanly exercised in the reading of the holy scriptures that sin is sent of God as a punishment of sin also is a greater corruption of that natural corruption which is in vs. This therefore is the cause why men by the iust iudgement of God are vexed with the immoderate desires of these vading things as it were with tormentes that they should liue a most miserable life euen hereby become most wretched of all liuing creatures 11 He hath made all things Men sayth he through their own fault entangle themselues in a certaine infinite miserie in this life because forsooth they set their minds too much vppon these things in the which they imagin a certain eternitie and therfore whilest being busied about this vaine desire of immortalitie they imploy themselues too much vnto these fleetinge things hereof it cōmeth to passe that they neither behold the works of god as becommeth nor suffer themselues to be gouerned by him depriue themselues of the true right vse of life of all the benefites of God Hereof commeth that same miserie of men of the remedie whereof he wil entreat in the next verse A comparison betweene the prouidēce of God the rashnes of man Now these words are more diligently to be considered He maketh a notable comparison between the prouidence goodnes of God between the rashnes corruption of man He saith therfore that God hath made all things bewtiful in their time How the vse of this is good that is to say as the maker of al things so also to haue appointed vnto al things a certain order opportunitie of doing working also an vse maner of vsing Therfore this vse of things as it is wisely ordeined of GOD is good happie in his proper conueniēt time that is to say when as we vse things according vnto the ordinance of God depend vpō his help rest only in him referre al our doings vnto his glorie as vnto the principall ende all things cannot choose but go well with vs. But so great is the lightnes lewdnes of men that they wil not tarrie the time appointed by god A place well worth the noting or else that they neglect the same rashly take in hand the doing of things without any calling without the warrant of his word not calling for his help rashly trusting vnto their own strength Wherefore it commeth to passe that they haue verie small or vnhappie successe Is there then I pray you any cause why men in this life are so greatly vexed Yea Hee hath set the world in their heart that man should not find out the worke which God hath made from the beginning euen vnto the end These wordes are diuersly expounded by the interpreters Diuerse expositions of this place I wil first of al set down the most plaine meaning that which seemeth vnto me to be the fittest afterwards I wil touch the other expositions leaue them vnto the iudgemēt of the learned reader Minding to shew a cause of that same pensiue and toylsome trouble wherwith the minds of men are entangled he saide that the prouidence of God had appointed a certaine order and time vnto al things now he teacheth that the cause why men are so gretly wearied is this because they cannot rest in this wise ordinance gouernement of God Why men so toyle themselues with the cares of this world and that it is a point of great folly for mortal mē to go about by their counsailes to preuent the wisedome of the immortal God therefore where as they haue their mindes set vppon these vading fleeting thinges these he vnderstandeth by the worde world drown themselues ouer head eares in worldly lusts that this cōmeth hereof that they cannot earnestly think vpon those excellēt works of God that is to say depend vppon his prouidence wait for his help in due season and therfore they do greatly wearie themselues vex themselues with infinite labors and howsoeuer they go about many vnneedful things with out a calling without faith yet they get no good therby which is a certain punishment of their vnfaithful bold hasting The summe effect is that mē blinded with too much care of things perteining vnto this life doe not rest in the prouidēce of god therfore that al things haue ill successe with them The word gnolam in the scriptures signifieth either diuturnitie or a lōg time or eternitie of time Gnolam that is euerlasting time some times it signifieth the world so that it agreeth with the worde Cheled Psalm 17. as aion in the newe Testament Galath 1.4 That he might take vs out of this present euil world aiônos in the Greeke Therefore some expound it the loue of the world and of earthly things others a certain opinion of eternitie as if they should alwayes liue here men are so giuen vnto these things Why God is said to haue set the worlde in the hearts of the wicked and pursue after them with so great desire Both significations agree verie well with our exposition God is sayd to haue set loue of the worlde or vaine opinion of immortalitie in the heartes of men because in his iust iudgement he suffereth them being blinded with the loue of the worlde to be carried all headlong into this madnesse that for as much as they trust vnto the world they should therfore feele the more the thornes of this world as we haue expounded before Which vanitie of men in forging vnto themselues an idol of eternitie is liuely described Psalm 49. He sayth that these men being besotted with the mad loue of the world cannot finde out the worke of God from the beginning euen vnto the ende that is to say by no meanes no not a iot albeit the workes of God be most excellent and manifest and doe shine foorth in all the partes of our life yet are they so blinde that they can behold neither the beginning nor the proceeding nor the end Or that they stubbornely remaine in this blindnes all their life time This seemeth vnto mee to be the true meaning of this place
of preface he sayth that he thought so earnestly That God hath purged them the Hebrewe wordes are A hard place Lebaram haelohim A harde place also diuersely expounded I wil recite the more likely expositioÌ„s out of the which I wil choose that which is more agreeable both vnto the wordes and also the meaning that is to saye the which shall seeme most simple and most fit Some thinke that Solomon speaketh according vnto the iudgement of wicked and prophane men that is according vnto the iudgement of man his reason falsly gathering Others and the same most lerned Interpreters suppose that Solomon speaketh not in their person but according vnto the outward appearance of the verie things themselues simply forasmuch as hee bringeth nothing the which is vngodly or sauoureth any way of vngodlines nay the which is not agreeable vnto the Scripture the which euery where with these arguments blameth increaseth the vanitie of man for that he doth not teach any thing but only bring reasons of doubting Therefore they expound the whole place thus That God hath made men cleare that is to say hath plainly opened and declared vnto men and hath shewed them that they are vnto him as it were beastes that is that their estate doth neuer aw hit differ froÌ„ brute beastes when as namely there is the same common end vnto them both when as both of them indifferently are subiect vnto death liue with the same vitall spirit haue the same vitall powers the same functions of life eating drinking sleepe generation mouing and other external and outward properties are taken out of the same matter namely out of the dust returne againe into dust And in the ende of their life is there any that knoweth whether the spirit of man goeth and whether the spirite of a brute beast goeth by what reasons can he make difference betweene them Thinges standing in this order in as much as the vanitie of man is so great and that in outward shew and appearance his condition differeth not from brute beasts that far the best kind of life is no other then that so long as he remaineth aliue in this life he vse and enioy his labours ioyfully and quietly and season the sweete pleasure of the bodie with the sounde vse of the benefites of God and with lawfull ioyfulnesse of minde vsing things present pleasant and vtterly reiecting the care of things to come I for my part doe not disallowe either of the interpretations A middle interpretation yet doeth the middle way like me better For I cannot thinke that Solomon speaketh simply either in his owne person or in the person of prophane men as I suppose the learned weighing the circumstances of this place will iudge Againe they doe not vnto the meaning of this place set down the ende of these words the which no doubt is the more to expresse the doubting of vanitie the which falleth into the externall and outwarde consideration of vertue For if in this life lawe and right bee broken and good and gyltlesse men bee euery where molested and troubled verie sore yet at leastwise there ought to bee some difference in their death yet the good man dyeth as wel as the badde But that this may bee the more liuely set foorth because hee had spoken in an other place of the like ende of the good and badde hee speaketh generally of the ende of man and compareth it with a brute beast by the which comparison the externall or outwarde condition of man is no doubt more expressely vnderstood To conclude I doe not agree with them in the exposition of certaine wordes They expounde these wordes Lebaram Lebaram That it will come to passe that hee will make cleare so that the worde following namely Velireâ—th should be of the same signification with the other and signifie That hee might shewe I am of an other iudgement For it standeth not with the vse of this tongue in such sort to ioyne wordes of one signification togither Againe the placing of these woordes of one signification shoulde bee nothing wisely set downe for the first is more than the latter that is to saye lebaram than halireoth and therefore it shoulde bee no increasing but a lessening againe the accent is against it for it is a greater distinction in the accent which the Hebrewes do call Athnach the which is diligently to bee considered vnto the finding out of the true meaning These are graÌ„mar matters in Hebrewe therfore beyond the reach of the simple reader and therefore rather appertaineth vnto the learned as doth that also which foloweth immediatly after and finally what neede is there in this behalfe to heape vp wordes togither of one signification Therefore I had rather haue an other sense of those wordes For barar signifieth not onelye to expresse or shewe a thing plainly but also to choose and to purifie Thus therefore doe I expounde it That Solomon considered these thinges with him selfe concerninge the condition and estate of men That GOD hath chosen them that is to saye out of the multitude of all other liuinge creatures hath seuered out man vnto him selfe and dedicated him as it were vnto him or hath purified altogither in the same sense that is to saye hath consecrated him vnto him as it were an honourable and holye liuing creature namely imprinting in him his owne image and likenesse And yet hath shewed that is to saye by certaine and sure argumentes hath layde as it were before his sight for this is the signification of the Hebrewe verbe Raah in the coniugation Pihel that men themselues men I say them verie selues for the Pronoune is significantly repeated indewed with so greate giftes are brute beastes vnto them selues that is to saye in respect of their owne estate or of those thinges which fall out vnto them euen their owne conscience or experience it selfe being witnesses or simply he hath shewed them so that they cannot pretende or colourably alleage any thing for excuse vnto the knowledge of their owne condition and estate And this interpretation as it is more agreeable vnto the wordes so is it also vnto the meaning and also containeth a more plentifull and excellent doctrine For it is a plain comparison and the same contrarie a comparison I saye betweene his firste estate in the which man was created and that estate wherinto he fell through his own fault by reason of sinne For that same image of God if it by it selfe had remained in man constantly without change it had kept whole man from death and had made him whole immortall But death is the rewarde of sinne A great difference betweene man and brute beastes yet is there a great difference betweene man and brute beastes the which were neuer indued with this image of GOD for in man after the entrance of sinne there remaineth yet the image of GOD but darkened with greate and many darknesses It is therefore verie
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
note and also condemn the sinnes of men yet not in such order that we vex our selues in vain with too hote zeale too sharp sighted knowledge of thinges but hold this that out of that darkenesse of confusion God will bring forth the light of due good order And albeit that this same light do not shine out vnto vs let vs not striue to go any further The which were in vain to trouble our selues and with vnprofitable cares to vexe our minds accordingly as Solomon teacheth VVhy shouldest thou be desolate What is meant in this place by this word Dye VVhy shouldest thou die For by this word Dye he vnderstandeth this same pensiue and cumbersome care wherwith the minds of men are miserably tormented With the which greefe Dauid confesseth that he himself was touched and dismayed that by his example we should both learne to acknowledge our owne weakenesse and also to run vnto the remedy wherewith he doth testifye that both he himselfe was greatly comforted and it is in this place also liuely expressed vnto vs by Solomon The Doctrine The Remedy then against this abashmente the whiche riseth of the disorder of thinges falling out vnto men in this worlde is A remedye against the abashment arising from the disorders of this lyfe that wee firmelye and surely holde that the prouidence of God doth stedfastly watch ouer the affayres of men the which so farre is it of that it is darkened in these darkenesses of confusyons and dysorders that it rather shineth oute of them the more brighter and the more honourable and full of maiestie The outrages and enormities of the desires and lustes of men and especially the rage of couetousnesse are in déede the nexte causes of these troubles and disorders and therefore are with al detestation or lothing to be condemned but yet wee must aryse vp vnto the prouidence of god the which doth bring all those outrages of lewde persons vnto a very good ende howsoeuer both Sathan wicked men would haue it otherwise We must not therefore let loose the bridle vnto impatiencie nor complayne of the present estate as if we would refuse to beare the yoke the which the Lorde shall laye vpon vs but we must iudge wisely of the workes of God according vnto his word we must depend and hang vpon his hand and attribute nothing vnto our owne strength and commaundinge sylence to oure indéede foolishe reason wée muste reuerence that whiche we are ignoraunte of and must voluntarilye bée ignoraunte of that the whiche hée will haue vs to bee ignoraunte of and muste so liue that we bée not too muche dismayed neyther with the gréefe of thinges presente nor with the feare of thinges to come when as vnto euerye daye the euill thereof ought to bee ynough and are to vse the presente giftes of God with thankesgiuing and sounde contentednesse of mynde and in thinges oute of square and order the ende is to be wayted for at the hande of God euen suche an ende and at such time as shall please the Lord himselfe A breefe reâ—ersal of the contents of the first part with the argument of the part which followeth Thus is the fyrste parte Concerning the vse of Godlinesse ended the which part hath shewed remedyes agaynste the Vanitye of the lyfe of man by the sufficiente rehearsinge of them according as hitherto hee hath reconed them vp But because the minde of man is most gréeuouslye troubled because of the disorder of thinges falling out vnto men in this life the whiche séemeth to stoppe vp the light of the prouidence of God therefore hee stayed the longer in the handling of this place and began with it and also lefte at it and will meddle with it agayne hereafter to the ende that for all parts of oure life wee maye haue store of Weapons at hande agaynste the moste gréeuous and most daungerous offence of all offences These matters being handled he commeth vnto the seconde parte of the vse of this Treatyse the whiche consysteth in setting forth preceptes and rules for the well and honest framing of our life by the which true Godlinesse especially shyneth forth The second parte concerning the vse of Godlinesse vnto the ordering of our life well and honestly whereof hee setteth downe seueral precepts from this 19 ver vnto the 10 ver of the twelfth chapter A Praeface concerning the vse and excellencie of Godlinesse 19. It is good for thee to learne this yea also withdraw not thy hand from this thing for he which feareth God shal escape from all these 20. VVisedome doth strengthen a wise man more then ten mighty Princes that are in the citie 21. Trulye there is not a righteous man vppon the earth the whiche doeth good and sinneth not The Exposition 19. It is good c. From hence I take the beginning of a new discourse whereinto Solomon after his maner falleth with a most pleasant ioyning of this vnto that which wente before For as these wordes may be an end of the former discourse so do they fitly make a way vnto that which followeth For before that he commeth vnto particular precepts he setteth down certayne thinges by way of a Praeface for the strengthening of our mindes He had sayde before that on the one side blockishe sencelesnesse and on the other side curiositye were to bee shunned and auoyded nowe he willeth this meane to bee kepte A mean to be kept that wee so embrace the one that wee depart not from the other that is to saye wee must not abate so much of that same ouermuche waywardnesse that wee fall into blockishe sencelesnesse or that these thinges are so curiouslye to be searched after that wee should sinne through boldnesse and pride Thus do the learned interpreters expouÌ„d it yet it may be simply expounded that this doctrine is with all studie and diligence to be imbraced as being especially necessarie for all the partes of our life and that we ought not to be slacke in a matter of so great weight And hee teacheth in plaine wordes wherein this remedie doeth consist through the benefite and helpe whereof we may ridde our selues out of all the encumbrances of this life namely in godlines which causeth that our feete slyde not whilest the vngodly do triumph as the Prophet speaketh and doth keepe vs safe and sound among all the outrages of things most disordered and out of square For this is the meaning of these wordes Hee that feareth God escapeth out of all these 20 And he entitleth godlinesse with the honourable name of Wisedome whose force efficacie hee doeth by and by set out by a most fine similitude The summe is that in the true knowledge of the true God the faithfull haue a sure and certain remedie for the ordering of their whole life Then he sheweth an expresse necessitie the which constraineth vs to runne thereunto to call for the help and ayd thereof 21 Truely c. Of which
wordes this is the meaning that the blot blemish of sinne is so great that it wrappeth in all mankinde so that no man is exempted and free from the same And whereas the meanes consisteth in wisedome only whereby we may set our selues at libertie and free from this common infection he teacheth that all diligence is to be vsed that by all meanes we may embrace wisedome Necessitie therefore maketh wisedom or godlines to be the more recommended vnto vs so that in it we may be certaine of the true and assured victorie A prohibition concerning backbitings and slaunders 22 Giue not thine heart vnto al the words which men shall speake least that thou heare thy seruaunt speaking euil of thee 23 For hee also many times hath knowen thine heart that thou also hast spoken euil of others The Exposition Against back bitings and slaunders 22 Giue not c. Hee teacheth that backbiting is to be auoided that is to say that neither we shewe our selues willing to heare backbitings nor yet defile our tongues with those infamous or slaunderous reportes or at the least wise if our names be torne and rent with the euill speaches of backebiters that wee bee not dismayde in minde And this is a thing of great importance in our whole life as James sayeth That hee which knoweth to bridle his toung is a perfect man Contrariwise The discommodities of an euil toung as it is a chiefe vertue to refraine our toung so an vnbridled toung bringeth an infinite euil vppon men as lamentable experience doth teach that with the winde of euil speaking a little sparke doth burne vp a great wood And of all the troubles wherewith this life of men is encumbred this vnto good men is farre the most grieuous when as they are slaunderously reported of in steede of that the which vertue setteth before her an honest commendation as a chiefe reward for well doing But the nature of backbiting and slaunder is The nature of slaunder to bee an enimie vnto trueth and vpright dealing to speake euill of things well done or at leastwise of such things as of them selues are excusable or else because of some blemishes as no doubt there are some in the verie best and most honest men and actions generally to condemne good deedes and good men And this infection of backebiting doeth rage so farre that as one sayeth it seemeth vnto many to be altogither meate drinke as it were But wee ought to haue not onely a chaste toung but also chaste eares lest that if we shall speake euil and falsly of others or bee delited with such as doe backebite others wee our selues also haue experience of the same harms against our own good names Therefore the Wiseman sayeth Least thou heare c. that is to saye least thou feele the reproches euen of vile and base persons For by the worde seruants Seruants he meaneth not onely those of our house but also men in degree inferior vnto vs. And the word seruant is verie significant and of great force For it is not without the iudgement of God that those which forsake their duetie suffer punishment at their hands of whom they ought to be loued and reuerenced Those of our house therefore and al those which are vnder our gouernement and whose parte it is to maintaine our good name shall speake euil of vs if we speake euil of others For he setteth downe in the next verse a reason of those punishments which are in deede as a reward againe vnto vs. 23 For also c. He teacheth vs that wee haue to consider that it commeth not to passe without the iudgement of God that they are euill spoken of the which haue had no due regard of the estimation and good name of others This requitall God payeth againe often times that hee which hath slaundered others shoulde himselfe bee hurt with the venome of backbyting The good and such as are no slaunderers are notwithstanding sometimes euill spoken of by others Yea and it falleth out vnto good men and such as are not to bee touched with this vice to be wounded with the arrowes of slander Against which discommoditie wee must set that remedie the which the Apostle teacheth That wee must walke through good report and euil report Let vs only strengthen our mindes with a good conscience which shal be vnto vs in steed of a brasen wall We must in deede haue regarde of our good name because of our neighbour as the holy ghost giueth vs in charge prouiding good and honest things before men and especially wee are to labour to prop vp our mindes with a good conscience If we must needes beare the slaunders of enuious persons let vs comfort oure selues with the testimonie or witnes of oure conscience and let vs not rest vpon men or seeke the praise of the people Let vs so walke through our euill report if the world shall goe about to empaire our good name by slaundering vs whilest wee doe our duetie according vnto the compasse of our calling A good conscience weigheth not the slaunders of the world and let vs waite for the help of God the defender of our innocencie who in his good time will bringe foorth our light out of most thicke darknes 24 All these things haue I tryed in wisedome I haue saide I shal be wise and it went farre off from mee 25 It is farre off what shall come thereof And who shall find out that which is most profounde and deepe The exposition 24. 25. All these things c. Minding to handle sundrie precepts and rules the which doe appertaine vnto the liuing well hee layeth downe before an excellent doctrine as it were the foundation of morall precepts yea and by the confession of his owne voidnesse of ability vnto any goodnes he witnesseth how rash and vaine the attemptes and endeuours of all men are Knowledge of true wisedom must bee sought for without our selues to the ende that wee shoulde diligently learne that the studie of true wisedome is placed without our selues That there is such corruption in men and that the same hath taken so deepe roote in them that it cannot be rooted and pulled vp without verie great endeuour and labour Therefore that no easie and readie matter is gone about when as the doctrine is taught as touching the way howe to lead our life aright For that both the knowledge also the doing of so weightie a thing standeth in most great hardnes So the holye ghost doeth often exhort vs vnto repentance and newnesse of life Not that this lyeth in our power for God giueth vs as the will so also to worke but that our dulnesse should be shaken off The vse of exhortations in the scriptures after that being priuie vnto our owne weaknesse or rather voidnesse of all abilitie to doe any good wee doe vnderstand that we are to flye vnto the helpe and ayde of God Godlinesse namely is