Magnus Hugo Capetius who in the light of histories ought to be better knowen and also for the originall and beginning of their families of the which afterwards kings haue comē But what doe I speake of the persons themselues The lawes also vpon the which that great and famous Monarchie was grounded and especially that lawe which is called Lex Salica Salica lex the foundatiō of the kingdome of Fraunce with how great vncertaintie is it striuen about so that vnlesse we did knowe it to be receiued from the fathers as it were by tradition we were vtterly to iudge it to be a meere idol and counterfeit of a thing that neuer was That I deale no more at large vpon so verie large a matter Moreouer this vnstedfastnes of things belonging vnto men doth especiallie appeare by the things themselues in the which is apparant that restlesse and vnsatiable desire of the heart of man the which can by no meanes be satisfied with things present whatsoeuer they be Examples of the which vnsatiable desire the common course of life doth plentifully afoord We no more haue those things which we haue then those things which we haue not therefore we doe no lesse desire the things which are in our power then the things which are not And moreouer the desires of the same things do daylie renue We stumble dayly at the same faultes and at the same offences Pyrrhus Pyrrhus swallowed downe in his minde diuerse countries for whom his owne countrie Epirus might haue beene ynough and too much One world was not sufficient for Alexander of Macedonia Alexander Iulius Caesar was not contented to beare the chiefe rule in his common wealth Such is the madde couetousnesse of man his desire imagining the same things to be as it were new when as they come againe euen the same and the halfe is more then the whole And that there is no New thing to be found in the societie of mankinde appeareth by all the chaunges and alterations of kingdomes and Empires in the which nothing else commeth to passe then that which hath been and one forme of a common wealth springeth of another according as the wise politikes doe shewe Of a Monarchie commeth a Democraci of a Democraci a Monarchie The people of Rome The people of Rome being wearie of the tyrannie of their kings droue them out of their kingdome and altering the forme of gouernment set themselues at libertie made vnto themselues Consuls and Tribunes reserued the highest power and authoritie vnto themselues The same people after that the commō wealth once grewe vnto a mightie greatnesse making a law for a King gaue away all the authoritie from themselues vnto Caesar that is to say placed a King to raigne ouer them So nothing is newe in mankinde The same artes and subtilties are put in vre againe at this day the which were vsed long ago That which liked vs long ago and with long wearing and lothsomnesse was growen out of vse now recouering againe his olde authoritie beginneth to please This is the circle of things belonging vnto man as it were the turnings and windings of a Labyrinth or Mace by which we goe oftentimes the same way Thus farre is it to be vnderstoode that there is no new thing vnder the sunne that is to say in this life The other sayings which are alleaged as contrarie vnto this I create a newe heauen c. And Beholde all things are newe And Of the newe creature in the Church and such like are foolishly and besides the purpose set against this and it were a follie to stay any longer in confuting of them The doctrine For as much as the knowledge of humane things is so vncertaine and so weake as we must at no hand so handle the matter that we place happinesse in this life that is fléeting miserable and subiect vnto a sepulchre full of forgetfulnes so are our mindes to be enlightened with the light of a certaine better knowledge We are to hope for a far better life then this present that wée may also growe vp into an hope of a better and a more happie life in the which doubtlesse we shall finde assured immortall happinesse the knowledge of the which happinesse is to be set against the miseries of this vnstedfast and vncertaine life that we may both ouercome them with a more valiant minde whilest we are in this life and may also most certainly sée and behold out of the darknesse of this dungeon that immortall light the which in that place abideth for vs in most ample and full maner 2 Against man his curiositie we are also to set this remedie A remedie against the curiositie of man namely to know that the sharpnesse of the wit of man is blind euen in the viewing of the things of this worlde vntill that it be enlightened with the true light of the knowledge of God vpon the which onely we ought to depend that the word of God may be a lanterne vnto our féete that is to say the guide of our whole life that they are in déede the true and faithfull counsailours that we thinke the same to be a most safe way to iudge both of our owne and also other mens matters and as the Gospel containeth promises of both liues so also that it shall be verie well with vs in regard both of bodie and minde if we doe follow the guidance of the same that is to say if we séeke the kingdome of God and his righteousnesse and doe make him the principall and chiefe ende of our whole life A bridle for our vnsatiable desire 3 And as for our vnsatiable and restlesse desire let vs thus bridle it that we be contented with things presēt séek for nothing more let vs earnestly embrace the golden sufficiencie and contentednes and as it were fasten our mindes with this naile least that leaping hither and thither with an vnaduised sway it take from vs tranquillitie and quietnes which is the only solace of our life and therfore let vs bid so hurtful an enemie to depart most farre awaie from vs who otherwise will take away from vs that which in life is most néedefull to liue withall The true causes of such chaunges as fall out in this life are to be sought for out of the word of God 4 Moreouer let vs search out of the monuments of God his prouidence that is to say out of the word written the causes of the chaunges wherewith both the common life of man and also the societie and fellowship of all mankind is sundrie wayes dismayed and let vs know that then in déede we shall be verie well sharpsighted euen in the discerning of politike affaires when wée shall be wise out of the same word in the which there is no doubt that these fountaines of true antiquitie are contained namely that God the gouernour of mankinde doth most wiselie rule all euen the verie
of all men that Kinges may learne that the more wise then other men they ought to bee as whome namely they are appointed by God to rule the more earnestly to craue the greater wisedome at the handes of GOD after the example of Solomon and also because that among so manye and so great allurementes it coulde harde and scarsly bee that their mindes should continue pure vnlesse they bee stayed and vnderpropped with a certaine singular power of God A reason of this follie in Kinges and great men Hee bringeth a proofe of this follie For that hee knoweth not any more to receiue admonition that is to saye for that hee is not capable of any admonition or wholesome and sober counsaile but with a stubborne minde refuseth and despiseth the sayinges of them that giue him good counsaile the which truely is vsuall and common vnto mightie men The olde writers haue sayed verie well that that kinde of men is altogither vnprofitable and good for nothing which neither of themselues can giue good counsaile nor followe him that giueth them good counsaile The complaint also of Alexander Mammea a moste mightie Emperour is knowne That the trueth commeth not vnto the eares of Princes among so great a companie of flatterers that this his saying is founde also true That none but horses are founde trustie counsaylours vnto Kinges for that they doe no otherwise with them than with the most vilest bondslaues but the Counsailours of Kinges doe of purpose corrupt the trueth This is therefore a greate discommoditie of Princes Kings hardly vnderstand the trueth of things that they harde and scarcely vnderstande the trueth of thinges yea and that in those things especially the which doe appertaine vnto their office and ordering of their life But this is moste grieuous when as they can not abyde to heare sober admonition but do stoppe their eares against good admonitions in such sort as if it were against charminges and enchauntments as the Prophet speaketh Hereupon Solomon teacheth that the life of Kings albeit neuer so honourable and mightie is made moste miserable and noteth out this first circumstance of that vanitie and vnhappinesse whereunto the dignitie of Kings is subiect The seconde notâ— of vanitie in kingly dignitie 14 Because out of the house Another note of the same vanitie from the alteration change of kingdomes Hee sayeth therefore That one commeth out of the house of them that are in bandes that is to saye that meane and base persons are sometimes lifted vp vnto that same high degree of kingly dignitie Kings doe boast of their antiquities and stocke as if their auncestours had beene before the Moone and had not come of Adam and as if their first father had neuer beene shut vp within the Arke of Noah The Lorde mocketh this proude and foolishe imagination when as hee raiseth vpp from the dunghill as the Prophet sayeth such men whome hee maketh to sit on the thrones of Kinges that is to saye doeth establish and set them fast in kingdomes Ioseph Ioseph out of prison was aduaunced almost vnto the throne of the kingdome Dauid Dauid doeth acknowledge that hee was lifted vp from the sheepefolde vnto the royall seate Ieroboam came from a lowe place vnto the kingdome of Israel Ieroboam that I speake nothinge of obscure persons as of Philip â—ertinax Maximinus howe that they attayned vnto the toppe of the Romane Empire as also in our memorie that certaine moste honourable and renowmed houses can reckon for their authors first beginners of their stocke men of no greater worship then butchers pedlars And that it is no lesse marueile when as Kinges are thrust out of their kingdoms the which he noteth in these words Truely or yea also for so I expound the particle Ki There is one borne poore in his own King dome These words are diuersly expounded but I thinke this to be the moste simple and playne meaning That somtimes there fal out so great alterations and chaunges euen in kingdomes that Kinges being driuen oute of their owne kingdomes of most riche become most poore and seeme to be certaine new men Hee liuelye expresseth this wonderfull change by the word To be borne For those same extraordinary changes seeme to be a certaine new life All ages all nations haue seene examples of these chaunges also Israel Oseas Iudea Ioachim Sedechias Israel Iudea Babylon Sicilia Babylon Nebuchadnezar Sicilia Dionysius Fraunce the Chilperikes c. That I reckon not vp a long roule of euery one particularly And howsoeuer these extraordinarie chaunges are gouerned by the prouideÌ„ce of God yet are they notable tokens of the vanity of man in noble and renowned personages He noteth an other circumstaunce of the same vanity from the vnconstant and vncertaine iudgement of the people vnto the which notwithstanding kings are subiect 15. 16. I haue seene all men He liuelye setteth foorth the loathing and wearinesse of the people An other vanity in kingly dignity alwayes fynding fault with the present king and casting their eyes vpon the nexte successor as it were vpon the Sunne rising I haue seene all men liuing walking vnder the Sunne with the seconde childe or Sonne which shall stand vp for him That is I haue marked all the subiects of the same kingdome to bee led as it were with the brunt of the same or all one minde that they more loue the sonne that shall succeede then the Father himselfe whiche is king alreadie Some expounde Those that liue vnder the Sunne to be the noble men the Courtiers because that they liue gorgeously that in such sorte as if this life were proper vnto them and that the worlde were made for their sake For these bee of great power both wayes to receaue or to put awaye the King But There is no ende vnto all the people to all I saie whiche hath bene before them also they whiche shall come after will not reioyce in him Of whiche wordes this is the meaning that suche is the itche of the people that there is no ende no measure maye bee limited or appointed vnto their desyre Him whome they haue loued and honoured when hee was to reigne the same they are wearye of and cannot abyde when hee reigneth and that this is not a fashion growne vp within a few dayes but most auncient practised and put in vre many ages agoe out of all mens remembraunce That suche namelye is the inconstancye of the people whiche is a beast of manye heades suche is their wantonnesse vnto the whiche notwithstanding Kinges are subiecte and by the which they stande and fall wherevppon there doe arise infynite and endlesse alterations and chaunges in Kingdomes That is to saye he signifyeth that the people do giue power and authoritie vnto their Kings because the Kinge cannot bee without his subiectes The King cannot be without his subiects so the falling awaye of the people bringeth ouerthrow and destruction vnto
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 gouernmeÌ„t 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 violeÌ„ce 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 Magistraâ—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 theÌ„ 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
those great daungers For it is an hard thing as one sayeth to striue agaynste our betters If the spirite of him that beareth rule aryse vp agaynste thee that is to saye if the Magistrate waxe angrye agaynste thee by an expresse manner of speaking signifying the vehemencie and force of anger Forsake not thy place behaue not thy selfe vnmodestlye nor leaue thy duetie passing the boundes of thy duetye attempte not anye thing againste the Magistrate being prouoked with his doing of thee wrong To forsake a man his place To keepe a man his place is to leaue his duetie contrariwise where the Apostle willeth to walke stedfastlye or as some translate it Comely his meaning is that a man should keepe his place or degree as is meete and comely Solomon therefore willeth greate mildenesse and Wisedome to be vsed towarde the angrie Magistrate He yeldeth a reason of his counsaile Because gentlenesse or myldnesse He meaneth that gentlenesse will pacifie and asswage the minde of the angrie Magistrate yea and moreouer bring to passe that the matter breake not out vnto any further sturre And why hee thus speaketh hee goeth on to shew 5. There is an euill c. As if he shoulde say It is in deede a verye harde matter to beare the pride and furiousnesse of vniust men yet of two discommodities the lesser is to bee chosen we must rather giue place vnto a Tyraunt then that there should come greater inconuenience Ephoroi or Ouerseers were certaine magistrates in the common wealth of the Lacedemonians appointed to see that the King kept the lawes and did the people no wrong the which forme of gouernment remayneth yet in some places as may appeare by this Author And he speaketh of priuate persons for the Ephoroi or Ouerseers in a common wealth the which are appointed vnto the cheefe Magistrate as it were bandes to bridle the higher power ought to set themselues against a tirant waxing insolent and proude against the lawes and customes of his countrie This is indeede a great euil that is a great disorder Vnder the Sun in this life And like vnto the error in which the prouidence of God seemeth to be wanting Yet it commeth forth froÌ„ the face of him that ruleth that is to say it is gouerned by the assured prouidence of God He addeth a newe circumstance of this matter 6. 7. A foole is set c. In disordered and tyrannicall gouernmentes Pickthanks and proud vaunting Thrasoes being in fauour and liking with the tirant doe beare the cheefest sway Noble men being thrust out vnto whom the lawes doe giue authoritie And it commeth also often times to passe that base persons are exalted vnto the place of great dignitie the rightfull owners being put back In these great dangers the graue counsayle of the holy ghost is that we behaue our selues wiselye and discreetely and cause no needelesse broyles but rather that we giue place vnto the greater power of a tyraunt albeit he be neuer so wicked whome God in his iust iudgemente will haue to reigne to punishe those Why God will haue a tyrant to reigne which woulde not obey him ruling iustly and mildly by his word So the Prophet willed the people of GOD oppressed by the vniust power of Babylon to pray for the peace of Babilon Nothing is more repugnaunt or contrarye vnto true religion then disorder or disobedience and the same ciuile The gospell taketh not away but establisheth obedience vnto Magistrates For the Gospell taketh not awaye the authoritie of the Magistrate and politike gouernment but doth establishe it yea and moreouer it willeth subiectes to be obediente euen vnto euill Magistrates For as concerning those thinges the which appertaine vnto the worship of God and the peace of oure consciences there is extant a profytable exception of the same truth the whiche is neuer contrary vnto it selfe That it is better to obey God then men Neyther is it the minde of Solomon to make men blockes as some people are idolators of their owne Kinges but hee teacheth that wee oughte to behaue our selues wiselye and discreetelye amonge these outrages and disorders least that we heape vp one euill vpon an other obseruing diligentlye the circumstances of persons and times the which hee taughte before to bee one especiall point of christian wisedome 8. 9. He that diggeth a pit A precept for the auoiding of craftinesse and deceit the which is matched against true and holy wisdome By the one he sayth that thinges go verye ill forwarde with men and with the other to haue verye good successe and therefore that the true and sure waye of doing thinges well and happilye to consist especially in this vpright and simple wisedome Plaine and vpright dealing with wisdome is the way to make things go well with vs. Contrariwise that it cannot bee but that by subtiltie and deceit endlesse trouble must arise vnto craftie persons For of ill counsayles there are wont to be bad endes according vnto that rule Heinous crimes are punishmentes euen in this life and With what measure ye met with the same it shall be met vnto you agayn The continual experience of things teacheth this from whence haue sprung these sayinges He that against an other man Plutarch de audiendis poetis Doth mischeefe worke and frame May make accounts that he himselfe Shal not escape the same And Hesiodus Bad counsaile forgde by craftye head An other to entrap Doth often fall by due desert Into the forgers lap And the whole kinde of speaking doth excell with a notable garnishing of Figures For there are vsed similitudes and examples of deceytes the which deceytes are the effectes of a craftie and subtle minde The first similitude Hee that diggeth a pitte c. which similitude is often in the scripture Psal 7. Prouerb 26. and in many places else The meaning is that craftie persons doe perishe through their owne artes and doe procure harme vnto their owne selues by the selfe same means that they did practise against an other To this purpose are the other similitudes referred The second Hee that teareth or pulleth vp an hedge that is to saye as he whiche breaketh downe the hedge of an other man his grounde a serpent commeth out of the hedge and hurteth him so he â—hat seeketh the hurte of his Neighboure doth willingly hurt himselfe He that remoueth a stone The third As he hat plucketh vp the boundes of an other man â—is grounde doth bring himselfe into very greaâ—e daunger namely into some great punishmenâ— appointed by lawes against such as pull vp land marks as was this lawe of the twelue tables Hee that shal pluck vp any bounde lette him bee punished So sayeth hee He shall be confounded that remoueth boundes because it is a capitall crime of man his owne priuate authoritie to remoue marks An other similitude Hee that cutteth woode The fourth The application of this similitude is easie by that which
or happinesse No perfect quiet in any familie 7 Wee should therefore be farre deceiued if wee shoulde thinke that wee should finde perfect tranquillitie quiet in matters concerning our familie albeit neuer so well ordered and sumptuous in the which doubtlesse there is much labour and but little or no profit but the more certaine and heaped vp rewarde thereof is vanitie and affliction or trouble of spirite that wee should make reckoning with our selues to seeke for an euerlasting dwelling and an inheritance elsewhere then in this world To conclude if wee seeke for gaine that wee should know that godlinesse ioyned with satietie and contentednes of minde is great gaine The Exposition 12 And I looked backe This place is diuersly expounded For some doe so expound it This place diuerse waye◠expounded as if Solomon would signifie that hee hauing had experience of the troubles that are in keeping of an house did seeke after a more restfull quiet course of life bidding farewell vnto the care of the other and set his minde againe vnto wisedome of the which he spake in the first chapiter But that this is not the true meaning of this place I hope that the learned will agree with me if the circumstances bee dulye considered For Solomon no doubt goeth forward with his discourse in hande concerning Prudence or wisedome of man neither could he repeate againe that which he had sayd before of man his knowledge without foolishly babling or vayne repetition of the same thing for the which who doubteth that this writing is for He hath noted out that part of Prudence the which is occupied in the direction of housholde matters the which in deede of it selfe is of great weight vnto the vse of life Solomon nowe handleth the cheefest parte of prudence And now he doth at large and excellently set downe that whiche is the chiefest and most notable parte of Prudence namely that which iudgeth of the whole life the which teacheth what is good what is euill what agreeable what disagreeable iudgeth of such thinges as fall out in the life of man weying the grounds and causes of men their actions and therefore prescribeth counsaile to order the issues of things that a happy end maye follow sheweth the danger that it may be auoyded The Bookes of Politikes or of such as haue written of common wealth matters are full of this excellent knowledge and the counsailes of prudent men are directed by the guidance and helpe hereof It is likely that so families Cities were founded and ordeined that so great Empires sprang vp and were increased and that so the same were maintained preserued But what is the successe of this ciuile prudence or wisdome Solomon being taught also by his own trial and experience will tell vs hereafter now he teacheth what it is vpon how sure ground he speaketh of the same Loking back By the word Loking back he meaneth a certain and sure purpose for the Hebrew worde doeth not simply signifie to see but to turn about one his self to behold and mark a thing more heedfully but yet so that with all the inconstancye of a doubtful and wauering mind whiche gazeth about hither and thither is thereby represented For these things are to bee ioined with that which went before with the words that follow after in the which he describeth and setteth out the alterations and chaunginges of diuerse courses trades of life The inconstācie of the mind of man the which do declare that the mind cannot stay long in any one sure and setled thing He sayth therfore that he loked back to see that is to say to marke try vnstande Wisedome and Madnesse and Follye that is to say whatsoeuer went vnder the name or but vnder the shew of ciuile Wisedome as wee haue expounded it before for he repeateth againe the same wordes Ciuile Prudence or Wisedome is questionlesse a moste principall and profitable part of Philosophie and therefore the naming agayne of the same wordes doth very well agree vnto it The summe and effect is that he speaketh not of a thing that is vncertaine but whereof hee had good triall knowledge and experience as about the studie whereof he raunged not as they saye ouer the fieldes but tooke great payne and laboure and diligently gaue himselfe vnto the searching out of all the partes thereof Therefore he doth verye notablye alleage his owne Example For what is a man c. The wordes are somewhat hard but the sence and meaning is nothing doubtfull The very expres significations of the hebrew text word for word is thus What is man whiche shoulde come after the King vnto those thinges whiche they haue done alreadye Some as many of the Rabbines as Ierome by the worde King vnderstande God The hebrew words I haue left out of purpose because I suppose thē needlesse vnto the ignorant reader and that in sundrye sences eyther that we oughte to bee content with the workes of God nor seeke any further thinges then that which is made alreadie and that we ought not to find fault with his workes as wicked Carpers vse to doe or After the pronouncing of God his decree that God is not to bee prayed vnto to reuoke it or call it back agayn when as it can by no meanes bee called backe againe but whilste wee haue opportunitie of time that we ought so to prepare and frame our selues that God be not cōpelled to exercise his iudgement against vs or that no man can so clearely and purelye knowe the wisedome of his Creator and King as hee knoweth which is the Creator Which thinges I confesse in themselues are true but they are cleane beside the purpose Others also by the word King An other interpretation do vnderstād God but in this sence That it is in the pleasure and power of God alone that like as he hath created vs so hee also gouerneth the successe of our affaires and that therfore ther is no man that in this behalf can imitate and follow God the King and Lorde of all thinges that is to say do as he doth for that is done which he hath commaunded his counsaile and will doth direct the successes of things the which power can by no meanes befall vnto any man But this exposition albeit that it conteine a very profitable doctrine yet it doeth not agree with the wordes and meaning I therfore expound these things of Solomon in this sence What man I pray you is there that coulde haue experience in more thinges then I The expositiō of the author Who when as I am King and haue had autoritie ouer so great a people being endued with singuler gifts from God and haue also taken great paines to know these things haue gotten most exact and perfect vnderstanding of these thinges and by good right may be a witnesse of these thinges such a one as no exception can be taken against I thinke
is manie times cōmitted plague and destruction of mankinde rangeth euerywhere that vnder the pretence of lawe and right lawe and right is manye times broken The Magistrate beeing appointed by GOD the gardian of the innocent often times becommeth the hangman of the innocent For this is an olde cōplaint euen againste that Magistrate which was in the verie bosome of the Church of God Bloud toucheth bloud they haue pitched nettes in Mispath or in iudgement that is to saye that all the théeues and cutthroates are not in the fildes and in the woods but also to bee conuersant and abyding in the streates and cities in the priuie chambers of Courts and Pallaces These enormities are highly hated of GOD that namely those whome God hath appointed his Embassadours shoulde bee authors and ministers of iniustice 2 All these disorders cannot in deede be altogither restrained or redressed in so great corruption of men Magistrates ought to employ all their indeuour for the reforming of abuses yet godly magistrates ought to imploy all their endeuour hereunto as being mindfull of their duitie and of the most great account the which God the highest Lorde and Prince of all will aske at their handes that no place within their iurisdictions be left vnto such disorders and that they haue before their eyes the forme of gouernement which is in the 101. Psalme 3 God will not suffer these enormities vnpunished at the certaine time and place appointed for the redresse thereof Here is therefore a most excellent setting downe of that remedie with the which we ought to strengthen our minds least that among the tempestes and stormes of so great disorders and confusions they should be dismayed namely that we should hold assuredly that God as the maker of all things so likewise the disposer and ruler wil no doubt in due time redresse those disorders and confusions God in due time will redresse the disorders of this world the which in this life most often are committed By the externall and outwarde viewe of the confusions in this world vngodlinesse doth there flatly denye the prouidence of God or else mocketh at it with vaine cauils But let vs rather conclude a true demonstration thereupon of the last iudgement which shal be in his time as the Apostle doth who sayeth plainly that these confusions when as the godly are afflicted in this life and the vngodly do triumph are a proofe of the iust iudgement of God For it must needes be that God is iust otherwise he shoulde not bee God for he cannot denye himselfe And howe I praye you in these confusions with the which this life for the most part is compassed about can God haue his righteousnesse and iustice or how can it appeare that he is iust when as therfore iustice doth require that it should go ill with the wicked and well with the good as the sparkes left in our nature doe acknowledge it foloweth necessarily that God being both most iust and alwayes iust hath appointed both a time and a place for the redressing of these confusions that there may be a full restoring of things confused and out of order For it followeth not that if nowe manie thinges be done disordrously that therefore they shal be so in time to come Now is the time of patience the time to come shall bee a time of iudgement In that the wicked doe nowe triumph voyde of all care let vs beholde wonder at the patience of God but let vs in no case deny his iustice the which no doubt shal appeare at his due and conuenient time If nowe sayeth Augustine manifest punishment should correct euerie fault Augustine nothing would be thought to be reserued vnto that last day therefore the last iudgement is patiently to be waited for Yet are not the testimonies of God his iudgemēt to be ouerpassed Such as the Lorde will haue extant and to bee seene euen in this life For hée hath not left himselfe without witnesse in the common vse and course of life And that same generall saying is true God hath his iudgements for the wicked euen in this life that hainous sinnes are punished with haynous punishmentes euen in this life And truely how many iudgements of God haue wee seene to light vppon the heads of those men who beeing armed with power and authoritie haue broken iustice Few Tyrants dye without bloudshed or being murthered For this Iuuenall meaneth by dry death Howe many tyrants hath either the memorie of our fathers or else our memorie seene goe down vnto the sonne in law of Ceres as the Poet speaketh without murther or bloud and by dry death How many examples and howe worthie doe the histories of those foure famous Monarchies how manye do the monuments and recordes of other nations Howe many doe the writings of our owne nation yea and that in our time yelde and afforde vs But these no doubt are the beginnings of a greater that is to saye of a more perfect and absolute iudgement vppon the which we ought to set our mindes and in the meane season with peace and silence waite for the fit and due time which if hee prolong hee will not prolong as the Prophet speaketh The godly and the vngodly shall not bee confounded and shufled vp togither things shall not bee preposterously wrapped vp togither with a wandring errour of Fortune God shall iudge the godly and vngodly there hee shall put a difference betweene those things the which in this life are hudled together he will at the appointed time bring into his true forme and fashion this confused and disordered heap of the things of this worlde The wayting for then of the iudgement to come ought to holde vp the mindes of the faithfull that they faint not in the middest of the skirmishes but hope for that day which shall bring deliuerance and a full victorie vnto their labours but vnto the vngodly a due recompence of their wickednesse For this is the rendring of the iust iudgement of God as the Apostle speaketh The Exposition 18 I said in He hath rehearsed The second doubt and confuted the first doubt now he cōmeth vnto the seconde of the confusion of the life of man in outward shewe appearance because that the death of men and of beastes seemeth to bee alike Being to intreat of a matter most harde and intangled with daungerous doubting hee setteth downe before a necessarie and fit preface I sayd in mine heart of the affaires of men that is to saye When as I did more earnestly thinke vpon the estate and condition of men I thought thus with my selfe that this seemed vnto mee a most hard thing to teach that hee speaketh not according vnto his owne iudgement but according vnto the outwarde shewe and appearance of the thinges themselues so farre as the reason of man can giue iudgement of them as hee sheweth plainly hereafter vers 21. What is it then whereof as it were by waye
the more mightye or vnder the pretence and colour of lawe this he calleth Gezel mischphat that is the taking away or breaking of lawe to bee oppressed in a countrye and that by suche as beare the cheefe rule Maruayle not at the will of God namelye for the Article sette before it sheweth that by an excellencye a certayne singular and especiall will is signifyed that is whether it seeme so good vnto GOD whether God regard these thinges whether these thinges fall out by the prouidence and power of GOD. For it is an exception of man his reason Doest thou thinke that God careth for the things of men doth God see these outrages and confusions An answere vnto a doubt of man his reason The reason therefore of man doubteth of the prouidēce of God because of these hurly-burlies and troubles Against this doubt Solomon setteth downe an aunswere Questionlesse for I take this particle Ki to be put more fully to expresse the sence hee that is on high wardeth or watcheth ouer him that is on high Marketh beholdeth after the manner of a Watcheman the thinges whiche are here done by men in his due tyme or hereafter meaning to punishe euerye thing and They that are on high are ouer them that is to say ouer the poore and their subiectes men of lower condition and degree as if hee should saye In deede Princes and mightye men the whiche vsurpe a certaine infynite power and rule ouer men that are their inferiours are no doubte higher than their subiectes but God is higher than they To what ende That hee shoulde haue an ydle power and authoritye Not so for hee is the Iudge of the Worlde but that hee shoulde execute moste sharpe punishmente vppon those whiche doe abuse his authoritye whome he marketh and noteth for this purpose For his marking is not vayne or ydle The Poet also hath noted this selfe same as it were course of manifold authoritye Kinges that are to bee trembled at haue a power ouer their owne Flockes and Iupiter that is to say GOD hath power and rule ouer the Kings themselues The summe is that these outrages are not hidde from GOD who as hee is the maker of all thinges so is hee lykewyse the Gouernoure and Ruler of all thinges as who by his prouidence doeth both gouerne all the partes of the Worlde and especiallye watcheth ouer the affayres of men and hath regard both of the godly and of the vngodly and therefore that Tyrauntes and Wronge-doers shall not goe awaye scotte free wyth that wherein they offende agaynste the poorer sorte when as they are to giue an accounte of their whole lyfe vnto GOD the cheefe Lorde and King Hee therefore forbiddeth vs to Maruayle namely in this respect that we shoulde not stande as it were at a bay in this carefull and cumbersome cogitation or doubte of the prouydence of GOD the whiche doth so muche the more royallye and fully shine forth for that it doeth wysely order and dispose things so intangled and troublesome and constantly referre them vnto a verye good end Furthermore this circūstaunce is to be weighed consydered That they that are on high That is to saye Kings and all Magistrates are ouer them that is to saye are in authorytye aboue the rest For it seemeth to be against nature that when as al men are of one nature and sprung of one originall and alike subiect vnto death how it shoulde come to passe that they should be seperated and seuered with so greate a difference within themselues and should one so greatlye excell an other The wonderful prouidēce of God In this so greate inequalitie of men there seemeth to bee greate disorder and confusion in the which notwithstanding the wonderfull prouidence of GOD shineth forth out of so sundrye kindes and degrees of men gathering a wonderfull harmonie and agreemente The fellowship of mankinde coulde not stande one coulde not endure and beare an other and therefore there shoulde raunge outrages of all lewdnesse vnles that mē were held in as it were with the bridle of some greater autoritie and power So there must needs be differēces of such as rule and also of such as obey For that state where there is no gouernour is the most certaine destruction and ouerthrow of mankind God therefore preserueth the societie and fellowship of men by distinguishing and making difference of degrees in superiours and by laying necessitye on both partes in the which fellowship things are so ordayned that neyther can the superyours be without the inferiours nor the inferyours without the superioures by any meanes The which profit in the manifold good order of the society and fellowship of men he noteth in these wordes 9. And the profit of the earth I will speake afterwards of the sundrye Expositions of this place I will firste recite the simple and true meaning as it seemeth vnto me By this word Earth I vnderstande the men themselues Earth as in those kindes of speeches To goe the way of the whole Earth that is to say to dye as it is ordeyned for all men indifferently and without exception and All the Lande came foorth to receiue Dauid that is to say all the inhabitantes of the Land of Iuda and Heare O Earth that is all the dwellers on the Earth c. the whiche is a fyguratiue kinde of speaking as also by this worde Them he vnderstoode men that were inferioures and of lowe degree And he sayeth In all thinges to signifye the common fellowship of all men which is manifolde by distincte distances as it were and seperations of degrees so that the meaning is In this difference of degrees that the superiours should rule the inferioures there ariseth manifest profite vnto all mankinde because that in this many foldnesse and diuersitie there is a great harmonye and agreemente and that the inferiors are in such sorte subiecte vnto the superioures The superiors after a sort subiect vnto their inferiors that againe after their certayne manner the superiours are subiecte vnto their inferioures and so there is a mutuall subiection of all men one towardes an other as there is in the body of al the members albeit they haue seuerall and peculiar powers and peculiar offices This mutuall subiection and neede that all men stand in one of an other he sheweth by a fine kinde of speaking The King serueth the Field For it is an amplyfying and encreasing of the matter in a comparison of things so vnlike Fielde In the word Field by a fyguratiue kynde of speech he vnderstandeth Tillers of the ground and husbandmen whiche followe Husbandry yea al inferiour persons whom they call handicraftes men in whome all rule is in the worke of their handes agaynst whom he setteth the King then whome nothing is more high or of more maiestie among men The summe is that all men are tyed and knitte together with so necessarye a bande that euerye one euen of the superiours doth stand in
need of the seruice and helpe of the inferiours For what If Kinges and other mighty men should til the earth feed cattel make garments doe other such like workes In this respect therfore the king serueth the Field that is to saye standeth in need of the help and seruice of husbādmen base persōs so that he can by no means be without them for thus no doubt is the fellowship of men maintayned that same mutuall neede wherein one standeth of an other dryuing them vnto concord and agreemente in as much as one altogether wanteth the help of an other It is therefore a double aunswere vnto the question propounded namely how it commeth to passe A double answere that the magistrate abuseth his authoritie and power against the poorer sort The first that they shall giue an account of their life vnto GOD the cheefe Lord and Iudge for that God doeth marke them to punishe them according vnto their deseruing The seconde that the prouidence of GOD shineth foorth in this confusion who euen by bad Magistrates doth preserue the societie of mankinde Good Magistrates are indeede to bee wished for as he will saye hereafter but it is better to indure and beare a Tyraunt Better to haue a tyrant then no gouernour at all then to haue no publique power at all whereby men may be kepte in their duetye for Anarchi or that state where there is no ruler in steade of one Tyraunt maketh and armeth manye that is to say ouerthroweth and destroyeth mankynde What is then to bee done when as wee are afflicted or troubled by wicked Magistrates We must not maruaile that is to saye wee must not denye the prouidence of God with angry and grudging mindes but we muste doe our duetye and holde this surely that the Magistrate shall be most seuerelye punished for the forsaking and breaking of his office In the meane season that God a wonderfull Worke-mayster in his good tyme will bring foorth lighte out of this darkenesse that is to say will preserue the fellowship of men and in it the churche euen by vngodlye Magistrates This seemeth vnto me to bee the most simple and playne meaning of this place Other Expositions of this place He alludeth vnto the fable of the poets who doe feine that Astraea the goddesse of Iustice did first forsake the cities and last of all the fieldes signifiing there by that neyther citie nor countrie was void of disorder and vn iust dealing leauing no place at all for iustice to rest in Others doe thinke that it is a commendation of the Husband man his lyfe the whiche hee matcheth agaynst other trades of liuing in the whiche there is greate vanitye but that the tilling of the earth is most profitable wherevnto euen the King himself is compelled to serue Which thinges truely I for my part doe not see how they can agree with the things going nexte before on the which these doe depend nor how they can stand with the doctrine of this sermō the which condemneth of vanitie all trades of liuing that is to say whatsoeuer is done vnder the Sunne And howe quiet the countrie lyfe is the poore Husbandmen doe know whom Astraea or Iustice doeth last of all visit leauing first the cities yet in the ende she flewe vp into heauen out of the fieldes The coūtrie or husbandmā his life hath his cōmodities so also haue other trades of liuing But Solomon his purpose was rather to reckon vp their discommodities then their commodities Others thinke that in this place is contained a description of a good king and that he is discerned and marked out from a tyrant Namely that a tyrant doeth scatter and wast But cōtrariwise that a good Prince doth maintaine and cherish the societie and fellowship of men cōsequently the tilling of the ground and all good artes but what maketh these things vnto the question in hand and howe will these middle wordes And the profit of the earth is in all things hang togither But let euery man haue his owne iudgement free The doctrine Of the prouidence of God in things confused or out of order and entangled See before Cap. 4. ver 16. 1 God watcheth ouer the affaires of men God hath a care of mens affaires bringeth things confused and out of order vnto a verie good ende 2 God will punish with most sharp punishment the Magistrate that either doeth not his dutie or intreateth his subiectes wrongfully Bad Magistrates shall be punished 3 Albeit a tyrant be a most cruell beast yet tyrannie is lesse hurtfull then Anarchi or such a state where is no gouernour The Magistrat is after a sort subiect 4 The Magistrate hath no doubt lawfull authoritie ouer his subiectes yet notwithstanding in the good order of the fellowship of men he is after a sort subiect vnto his subiects For he oweth vnto them a dutie in doing them right indifferently according vnto lawe So there is a mutuall subiection of all degrees one towardes another as of the parents towardes their children of the master towardes his seruants c. as Paul saith being subiect one vnto another c. 5 Against this pensiuenesse therefore the which ariseth of the beholding of things intangled and out of order we must set a conuenient fit remedie namely the earnest thinking vpon the prouidence of God the which blinde godlesnesse doth not see A remedie against the vainitie of riches 10 He that loueth siluer shal not be satisfied with siluer and he that loueth to haue a multitude shal be without fruit this also is vanitie 11 VVhen goods are increased they are increased which eat them what good then commeth vnto the owner thereof but the beholding of his eyes 12 The sleepe of him that laboureth is sweete whether he eat much or little but the fulnesse of the rich man wil not suffer him to sleepe 13 There is an euil sicknesse the which I haue seene vnder the Sunne riches reserued vnto the euill of the owners thereof 14 And these riches do perish in the euil occupying and he hath begotten a sonne and there is nothing in his hand 15 Like as he came forth of his mothers wombe so he returneth naked thither againe that he may go as he came neither doth he carrie away any thing of his labour the which he hath made to come into his hand 16 This also is an euil sicknes like as he came so shal he go away againe and what profit shall he haue that he hath trauailed for the wind 17 Euen al the dayes of his life he shal eat in darknes he shal haue much anger sicknesse and indignation 18 Behold then what I haue seene good that it is comely to eat drink to see good of all his labour wherwith he laboureth vnder the Sunne in the number of the dayes of his life the which God hath giuen vnto him because this is his portion 19 Also that God
cannot choose but bee an infinite euil as accordingly as I haue sayde the histories of all ages and nations by lamentable examples doe witnesse This thing ought to cause vs with al our hart to abhorre the vnlawful loues of straunge women Moreouer that we walke warily wisely with our own wiues also as with the weaker vessels being warned by the home discordes of holye men as of Abraham Iacob for women Yea and godly women also being admonished with these speaches as it were Oracles ought the more earnestly to labour in bridling the pricks and prouocations of their owne nature that through prayers and modestie they may correct and amend the same naughtinesse subtiltie that is naturally in them So Paul beateth downe the pride of women putting them in mind that Eua sinned first and then that shee caused Adam to sinne We haue also to marke that the corruptioÌ„ of man his nature is in such sort attributed vnto one man that with all the propagation or spreading of it abroad must be acknowledged in his posteritie in as much as it getteth strength by going and sinne alwayes is in trauaile with and bringeth foorth newe occasions of euils A precept concerning modestie the which proceedeth from true wisedome The eight Chapter 1 Who is as the wise man And who is as hee that knoweth the interpretaâ—ion of a thing The wisedome of a man doeth make his face to shine and the strength of his face shal be changed 2 I giue thee counsaile to take heede to the mouth of the King and to the worde of the oth of God 3 Haste not to goe foorth of his sight stand not in an euill thing for hee will doe whatsoeuer pleaseth him 4 According vnto the worde of the King there is power and who shall say vnto him what doest thou The exposition 1 Who is c. Man his wisedome puffeth vp a man but contrariwise the wisedome of God doeth frame him vnto true modestie Of this kind of modestie Solomon intreateth in this place For this is the meaning of these words that the efficacie and force of wisedome doeth especially shyne foorth herein that howsoeuer it set him before other men the which is endued with it neuerthelesse notwhithstanding it doeth so dispose him that the more he doth exceede others in vertue and praise Wisedome maketh a maÌ„ the more hee excelleth others in good giftes the more to be more lovely modest then others so far doth his modestie excell what is then the force of wisedome in man This especially sayeth hee that it chaungeth his countenance that is to say it taketh all sternnesse and proud loftinesse out of his countenance and frameth him vnto true and sound modestie He sheweth another kinde of modestie the which consisteth in the due reuerence obedience of the magistrate 2 I giue thee counsaile c. True religioÌ„ doth not wil vs to be barbarous and such as cannot abyde the companie and fellowship one of another but will haue vs to loue and maintaine the societie and fellowship of mankind and to containe our selues within it according vnto the measure of ciuil honestie The first precept as it were the foundation thereof is Honor thy father and thy mother The calling of Magistrats also obedience vnto theÌ„ is established by the fift coÌ„maundement By which commaundement the good order and obedience of magistrates is established For there must bee degrees of such as rule of such as obey in mankind the plague and ouerthrowe whereof is Anarchie or such a state wheras there is no gouernour at all Solomon therefore willeth vs to behaue our selues wisely towardes the magistrate and least there should be licentiousnesse malepart sawcines he compasseth the life of man about with boundes and setteth down obedience I wil saith he and commaund That thou take heede vnto the mouth of the King that is to saye that with reuerence thou obey the coÌ„maundements of the Magistrate Hee addeth an exception least he might seeme to coÌ„mend a certaine infinite obedience as if Kings might rule according vnto their pleasure and lust And vnto the worde of the othe of God The oth of God what it is The oth of God he calleth the obedience the which we do owe vnto God as namely being holye and vnchangeable by all the bandes of an oth It is therefore as if he should say We must in deede obey the magistrate but yet so farre that God haue reserued vnto himselfe his authoritie and obedience by whose power and authoritie Kings doe raigne wee must in such sort obey the King that obedience vnto god be not broken For it is a right and due obedience first that we obey the voyce of God the which also the mouth of the King ought to sound The chiefe duetie of the magistrate For it is the first and the chiefe duetie of the magistrat that he be a maintainer of true religion Secondly that we also obey the rule of the magistrat the which is not against the worde of God according vnto the rule Giue vnto God the things which are belonging vnto God and vnto Cesar the things which belong vnto Cesar For thus far may the obedience vnto god very wel stand with the rule of the magistrat Nay he resisteth God which resisteth the magistrate commaunding that which is right and lawfull What is to be done if the magistrat coÌ„maund thingâ— vnlawfull Otherwise if the magistrate doe commaunde vngodly and vnhonest things vnto the preiudice of an higher power that is to say of God ther is a rule We must rather obey God then men Therfore the mouth of the King must bee in such sort taken heed vntO that the authoritie of the othe of God remaine safe sound And least that curiositie ambitioÌ„ busimedling couetousnes such like outrages should carry meÌ„ away headlong he setteth downe bounds or rather layth a bar in the way that euery one that is in subiectioÌ„ vnto the rule of the magistrat should keep himself within the limits of his duetie 3 Hast not as if he should saye Think not that it can come to passe that if thou fall into the displeasure of kings that thou canst escape their handes and power Doest thou not know that Kinges haue long hands Therefore stand not in an euil matter that is to say commit not any thing whereby thou maist prouoke the maiestie of the King who as he is the maintainer of the lawe so is hee also the reuenger and punisher of wickednesse For he will do whatsoeuer pleaseth him c. Therfore chiefe and soueraine authoritie is giuen vnto Kings that they maye at their pleasure doe what pleaseth them as hee sheweth in the next verse describing and setting out this soueraigne power and authoritie of Kings so hee opposeth or setteth the power of Kings armed with the sworde against the licentiousnesse and pride of men as the Apostle notably teacheth Rom. 13. It is therefore
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