of things falling out vnto men as he doth rightly teach the same he would not haue giuen so great an offēce vnto the Church of God through his so foule fall at the very last point almost of his lif The which notwithstanding doth not call into doubte the truth of this doctrine but by a notable argument teacheth how earnestly we ought to thinke vpon the lawfull vse of the giftes of God wherevnto no doubt we haue néede of a newe gift of God Which falles as they are more shamefull in those whom God hath beautified aboue others with excellent giftes so ought they in this behalfe to labor more carefully after the example of the Apostle kéepe vnder their bodies bring them into subiection least whilest they haue preached vnto others they themselues become reprobates or ofcastes but that they may in the ende say with the same Apostle I haue fought that good fight I haue ended my race I haue kept the faith c. Knowledge without the gift to vse it doth little auaile 3 Here out also we doe learne that knowledge doth little or nothing at all profit vnlesse there be reason and power to vse it therfore the same Apostle sayde vnto Timothie Consider what I say God giue thee vnderstanding in al things Doctrine therefore is so to be learned that we weigh the same apply the same vnto our selues referre it vnto all the partes of our life the which comparing and applying of doctrine is as necessarie for our soules as is the applying of remedies vnto our bodies The exposition Solomon himselfe deceiued in the searching for happinesse 13 14. And I gaue Hauing spoken first of himselfe he commeth vnto the matter and he sayth that he himselfe first of all was disceiued in that thing the which did seeme most of all to containe happinesse to wit Wisedome by the which one marke especially man doth farre excell other liuing creatures Notwithstanding he denieth happinesse to be in this wisedome yea if vanitie be any where in things belonging vnto man here especially he sayth that she is to be found He sayth therefore that wisedome is the head and ring leader of chiefest vanitie but how farre and after what maner we will shewe in his place And by the word VVisedome euery man seeth that he vnderstandeth the wisedome of man but of what things he here speaketh for the subiect or matter whereabout the wisedome of man is occupied is of many sortes Diuers iudgments concerning this place the opinion of the learned is diuerse For many doe thinke that Solomon doth not speake of any naturall consideration or of the workes of God for these are their expresse wordes that is to say of nature and naturall things about the consideration whereof the wit and labour of man doth oftentimes sweate and take paine but that he speaketh of the consideration of counsailes actions and issues of things in the gouernment of man concerning the common wealth or priuate families so that the meaning should be I determined with my selfe to set my things in verie good order to strengthen and establish my kingdome after a verie excellent maner but I perceiued and learned by experience that there fell out vnto me good successe in my affaires so farre as the power and prouidence of God were with mee when as God withdrewe his hand in the verie middest of mine enterprises albeit neuer so great that al things went with me most vnhappily that I did nothing else then miserably to turmoyle and vex my selfe And that this is the meaning of this place they say doth apeare by this kind of speaking vnder the Sunne by the which Solomon is wont to signifie the affaires of men and that the workes of God and Nature are not hemmed in within so narrow boundes And truely there is no doubt but that the consideration of things belonging vnto men also is comprehended vnder the name of this wisedome Reasons to proue that Solomon speaketh of the workes of nature but I suppose that he speaketh not hereof in this place but that his purpose is to speak of the whole consideration of nature and why I so thinke these are my reasons If he should intreat of man his prudence it should be a plaine babling from the which this most wise discourse is most farre for he will speake hereof at large in the next Chapter Moreouer the rules of a Demonstration will not suffer it which bid that the chiefe partes be diligently reconed vp in the Induction But such a chiefe parte should be ouerpassed in the which those men who thinke that they are wiser then others are wont to place felicitie or happinesse Lastly the wordes themselues vnto the which the meaning must be altogether answerable and agreable do at no hande beare it For they speake of such a kinde of knowledge the which is wholly occupyed in searching and contemplation the which can not agree with man his wisedome the which albeit shee haue her knowledge yet is shee chiefely called backe vnto action and practise Therefore I thinke that Solomon speaketh of that kinde of searching the which doeth not onely looke vnto a familie and citie and vnto the societie and fellowship of mankynde He speaketh of the knowledge of all Philosophie but also with deepe and exquisite order doth beholde and consider the causes and effectes of Nature it selfe and the multitude of those myracles which are extant in this Theater of the worlde tryeth out and bringeth vnto light the principles and groundes of things and that which is general and simple as the foundation of true knowledge and mounteth vp most farre aboue nature euen vnto GOD himselfe To be short I thinke that he speaketh of all Philosophie by examining whereof hee doeth first searche whether happinesse may bee in thinges appertayning vnto man For the best men The best men haue giuen themselues vnto the studie of Philosophie abandoning the desire of glory and of monie and counting all other thinges as nothing by giuing themselues vnto the contemplation and studie of the nature of thinges haue alwayes thought that they followed the best kinde of life and that this contemplation and knowledge of things did farre excell all other studies as being a life free deliuered from the troublesome sturres of this life giuen vnto the contemplation and trueth of things and full of great satietie and contentednes of minde and therefore comming more neere vnto happinesse and of the sound Philosophers those the which haue sayd that the first and chiefest points of happinesse that is to say altogether happinesse it selfe is in God alone nay that God himselfe is true happinesse haue attributed the second place vnto knowledge it selfe namely after God himselfe with whom that same mild and quiet contemplation should ioyne the mindes of men and that same excellent knowledge of things they adorned with that most honourable name of VVisedome Moreouer there is no doubt that
that therefore the authority of them is not hereby lessened nor diminished For as muche as Solomon is not the Author but onlye the Writer and interpreter of the truth in them conteyned and taughte for the authoritie of doctrine must not hang vpon the person of the minister but altogether vpon the dignitye of the Author And there is nothing eyther in this or in the rest of the writinges of Solomon the which doeth not very well agree with the truth of the Prophets and Apostles the which is all one and simple truth as with one afsured consent the learned and right minded antiquity hath acknowledged and the Hebrew copie it selfe numbred among the holye writinges doeth sufficiently declare Therefore I will not make anye longer staye in the proofe of that matter the whiche I set downe as sure and agreede vppon namelye that the writinges of Solomon and also this Sermon are Canonicall Scripture and plainely agree with the truth and that God would haue them remaine abroade for the edifying of his Ghurch Onlye we are to begge of him that we may learn the pure and true meaning of this Sermon and applye it vnto oure profite The cheefe and or scope of this discourse Hauing layde downe the authoritie of this Booke the nexte is that we see what is his scope that is his cheefe end and what is the matter whereof it entreateth They whiche haue in suche sorte marked out this end that they saye that Solomon in setting forth the vanitie of this lyfe that is to say of the councels and doinges of men minded to make vs contented and to be of quiet mindes in the common affairs and chaunces of this life that we should vse with thanks giuing the creatures of God which through his blessing are frankely giuen vnto vs being contented with thinges present without carefull pensiuenesse for thinges to come doe in deede say something but yet doe not plainely ynough set downe the matter like as they doe not also who do thinke the principal point of this worke thus to be diuided namely that this whole sermon is an auouching of doctrine concerning God his prouidence and a confuting of such things as may be obiected against it in the whiche are comfortes to strengthen our mindes against the confusion of thinges and threatninges against those vnbrideled outrages of men of lewd disposition which in this life run rashlye on on ahead without all feare as it were of punishment For these places are very excellently handled in this discourse yet are they not to be iudged the cheefe and principall ende of the same but they are fitly applied for the proofe thereof Now the rules of a true demonstration doe require that the thing it selfe be seuered from the circumstances of the same And as the thing or matter is one so ought it to be noted oute with one certaine name and not to be darkelye shadowed with a long discourse of many words least that it bee confounded with the circumstaunces of the same the whiche were altogether disagreeing from good order of teaching Therefore I take the principall ende of this discourse to be OF THE CHEEFE or SOVEREIGNE GOOD the whiche by his contrary is notably declared For when as Felicitie or happinesse is the principall and cheefe ende of oure whole life and that all men with the whole labour and endeuour of their willes and studies are caried therevnto and because in that common consent and desire of one and the same thing there are so many and dyuers opinions of men of all sortes and yet in the mean season the greatest part of men are led far and wide away from Felicitie or happinesse it is altogether needefull that there should be extant a plaine doctrine of Felicitie wherevppon we might certainely rest least in stead of true happinesse we laye holde vpon the shew and shadow of happinesse The which doubtlesse will come to passe if we follow the guiding and leading of the wit of man which with pēsiue rash and wandring error seeketh felicitie in things of this world The which pensiuenesse and errour of men Solomon doeth here so artificially describe and paint out being a fit iudge of this controuersie that the heate and earnestnesse of those reasoninges and debating the matter cannot more liuelye be layd before vs. For first he teacheth that happinesse is no where to be found in things of the world viz. hee sheweth What happines is not against the argumēts of man his reason dreaming falsly of a vaine shew of happinesse Then hauing confuted the errours of this corrupte reason hee teacheth What felicitie or happinesse is and as he had parted and seuered it from all the counsailes and dealinges of the life of man so hee doeth altogether place it in the feare of God that is to say in the true knowledge of the true God and in his diligent and earnest seruice and finally he doeth diuerslye and singulerlye declare the vse of this knowledge That this is the true ende and handling of this whole discourse the thinges being diligently weighed I hope that all learned and sober minded men will confesse with mee and that the same may fitly be diuided into three pointes For first the contrary member of this principall question is set downe by the waye of confutation namely that true felicity is neuer to be found in any worldly matter yea and that the title of happinesse is falsly giuen vnto them for as muche as in them there is no sufficiencie or fulnesse so that the minde maye be content with his owne estate but most great want of all thinges Secondlye the especiall matter of this discourse is shewed and that expresly What true felicity or happines is the which is wholy placed in godlines And he teacheth that the same is not a vain idle contemplatiō but indeed a workful effectual the which goeth far wide through the life of ours Thirdly the vse of this most notable doctrine is at large set forth in discoursing thereof throughout all the parts of man his life a great part of this treatise is occupied For he diligently teacheth noteth a double force as it were reason of this vse First that we should strengthen our minds with conuenient remedies against the want vainnesse of fleeting and brittle things that is of such things as are to be found in this mortall and miserable life therefore that we should turne our selues from the vncertayne and cumbersome state of the same vnto thinges heauenly and euerlasting and vnto that hope of restoring and in the meane season assure our selues that the prouidence of God will watche ouer our affayres that trusting vnto his ayde hauing our mindes pacifyed wee should beare the toyles and laboures of this lyfe and being contented with the present state of thinges we should vse and enioye the creatures of God and abandoning the desyres of vayn thinges wherevnto worldly men in vaine doe giue themselues wee shoulde
especial vse of godlinesse that weying both the vanitie of this life and also the vncertaine houre of death the whiche notwithstanding will certaynely come we shoulde so prepare and frame our selues that we may appeare before God our Iudge without blame and withoute spotte The feare therefore of death drawing on is no slow warner vnto a mind following at large the lustes of the fleshe to awake out of this sleepe of his and vnto this point Solomon referreth this whole sermon of the which he maketh a very excellent end The Conclusion and summe of this whole sermon 8 Vanitie of vanities said the preacher all is vanitie 9 And the more wise that the Preacher was the more he taught the people knowledge and caused them to heare and searched forth and prepared manye parables 10. The Preacher sought to find out thinges that might please and the right scripture euen the wordes of truth 11. The wordes of the wise are like prickes and as nailes driuē in of the maisters of gatherings the which are giuen by one pastor 12. And more then these my sonne take heede thou seeke not there is no end of making many bookes and much doctrine is an affliction or trouble vnto the flesh 13 The end of al the word hath ben heard feare God and keep his commaūdements for this is the whole mā 14 For God will bring euery worke vnto iudgemēt which shal be vpon euery secret thing whether it bee good or euil The Exposition and Doctrine 8 Vanitie of Vanities c. A breefe sum of al things handled at large in this discourse before The treatise of the vse of Godlinesse being ended now he maketh an ende of this whole disputation or discourse orderly and breefelye comprehending the summe effect of those thinges the which he hath at large declared before Wee haue shewed that the same was conteined in 3 parts especially The first by maner and way of confutation did teach That happinesse is not in the whole life of man The second That happines is in the feare of God that is in the true knowledge of the true God the thirde did at large and excellently set out the vse of godlinesse These three parts of this disputation he doeth plainely note in this breefe rehersal repetition Vanity of vanities It is as much as if he shold say By the former discourse disputatiō therfore it is proued that felicitie or happines is no where in the whole life of man And hee sayeth that he taught not this rashly or vnaduisedly 9. And the more wise Not as if hee woulde win authoritie vnto his doctrine by the authoritie of his own person when as rather the autority dignity of his persō depēdeth vpō the doctrin but by the things considered with wise and graue study learned experiēce He sayth then that he taught not these things as one vnprepared and vnfurnished but that he dealt in the searching out of so great weightie matters wisely and diligently and hee doeth flatly witnesse that hee bringeth not any thing of himselfe Solomon bringeth nothing of himself but out of the word of God but out of the worde of God whose interpreter onely hee was and that hee applyed the generall doctrine in it contained For this is the meaning of these wordes 10 The preacher thought to finde out wordes that might please that is to saye the which shoulde bee receiued with the consent of all men and whose authoritie shoulde bee autenticall and to bee beleeued of it selfe This hee calleth The right scripture and The wordes of trueth the which namely were committed to writing by Moses at the certaine commaundement of God and by the instinct and mouing of the holie Ghost Of these wordes God is the author Moses the minister the Prophets the interpreters Hee calleth therefore that the right scripture the which the Apostle called The scripture inspired by God He teacheth that this pure and right scripture is the foundation of al pure and sound doctrine The general doctrine of the word must particularlye be applied according as time place persons doth require 11 The wordes of the wise For in the worde of God are principles and generall doctrine contained the which the sounde doctors and teachers of the Church doe applye vnto the circumstances of persons places and times and doe conuey and fetch as it were riuers from thense Therefore hee sayeth That the wordes of the wise are as it were prickes or goades and nayles driuen in to sharpen and prickeforwarde the mindes of men which at the generall doctrine are dull and without feelinge and therefore the doctrine must bee applyed particularlye Therefore hee calleth the doctors and teachers of the Church the wise and lordes or masters of gatherings because they write bookes out of the pure worde of God for the vse and profit of the Church not that they are the authors of the doctrine but ministers onely Therfore hee addeth The which are giuen by one pastor As if hee shoulde saye Albeit there bee in the Church many teachers yet they haue receiued their doctrine from one on whome all of vs also ought to depende and staye And by these wordes one pastor they vnderstand Moses One pastor who was the minister of the lawe But wee must ascende vp from Moses and the Prophets vnto Christ the true teacher of his Church from whome alone both Moses and the Prophets by the holie Ghost haue drawen their doctrine who as hee is author of the holy scriptures so is hee also the interpreter as Peter sayth that no scripture of the Prophets is of any priuate interpretation Hee therefore will haue all the faithfull to depende vpon one Pastor and as to beware of strange doctrin so also many doctrins for there is one waye trueth and life Therfore hee sayeth 12 And more then these Bee not carried about with the winde or tempest of diuerse doctrines but rest thy selfe vpon certain doctrine Rashnesse and vnconstancie is no doubt to bee condemned in all sciences but especiallye in the knowledge of our saluation The onelye worde of God is the staye and foundation of our knowledge The same is the onely beginning of true wisedome to be wise without it is to bee starke foolish He therefore teacheth that wee ought diligently to beware and take heede of many and strange teachers Many and strange teachers ought heedefully to be auoyded and findeth fault with the euill custome or itch that is to saye vaine glorious desire of writing many bookes For manye vnhappie wittes practise to imitate or followe good writers and vnto the great hurt of the Church doe make huge heapes or cartloades of foolish bookes This disease therefore of vaine glorious writing hath beene in vre for manye yeares agoe being not only great trouble vnto the writers but also great hurt vnto the readers or hearers 13 The ende of the worde The other parte of this discourse True happinesse consisteth
A GODLIE AND LEARNED Commentarie vpon the excellent book of Solomon commonly called Ecclesiastes or the Preacher In the vvhich Commentarie are briefely and plainly layde downe the methode sense and vse of that most profitable sermon on the which yet there hath neuer bin set forth any exposition in the English tong before this time in such large and profitable manner VVritten in Latin by IOHN SERRANVS and newly turned into English by Iohn Stockwood School-master of Tunbridge LONDON Printed by John VVindet for Iohn Harrison the younger 1585. To the right woorshipful M. Thomas Vane of Buston Esquire and one of her Maiesties Iustices of the peace within the Countie of Kent And also vnto the right worshipfull M. Henry Vane of Hadlow Esquire Iohn Stockwood Schoolemaster of Tunbridge wisheth all happinesse in this life and in the life to come the sound fruition of those ioyes which are eternall and neuer shall haue ending HAuing finished the translation of this most singuler and profitable worke the commendation whereof I thinke altogither impertinent and needelesse for me in this place to handle especially seeing the preface of the Author and the iudgement of that most learned and profounde Deuine M. doctor Fulke prefixed and set before it doe throughly and sufficiently performe the same Entring into some consideration with my selfe vnto whome I might worthily dedicate and offer vp this my simple labour such as it is simple I call it not in regarde of the matter and substance of the worke the which in this respect may verie well beseeme the fauourable gentle acceptation of the best but in regarde of mine owne simplicitie and plainnesse in translation I called to my remembrance right worshipfull the great and vndeserued curtesie verie lately receiued at both your handes the which being such as is not only priuately knowen vnto my selfe but also publikely recorded in the memorie of manie other welwillers and wishers vnto you both albeit that concerning your owne verie worshipfull and frindly natures I doubted not but that you woulde right curteously accept of priuat thanks where there wanteth abilitie of making deserued recompence yet could I not persuade my selfe to goe cleare from suspition of vnthankfulnes among others if I should not leaue some publike testimonie of my thankfulnesse for that benefite which is publikely knowen to haue bin receiued And albeit this way I stande chiefely beholding vnto the right worshipfull your louing and welbeloued sonne in lawe yet considering your worshipful approbation and good liking of his most frindly curtesie extended towardes mee in the same and also your owne friendly trauaile and labour to that effect as I worthely acknowledge my selfe much bounde vnto you both so I trust it shall not bee misliked in common thankfulnesse to haue ioyned two such gentlemen togither as besides the neere band of consanguinitie and affinitie do for many other respectes the one so well like loue the other Accept therefore I most humbly beseech you this small token of mine vnfained and dutifull good will proceeding from such a one who though in worldly respectes he be not comparable vnto many which account them selues many wayes bound and beholding vnto you yet in all gratefull remembrance of such surpassing kindnesse founde at your worships handes would be loth to be exceede of any of whome at any time you haue best deserued The Lorde blesse and preserue both your good w. and all yours and graunt you with them and others vnto whose handes this my simple labour shall hereafter come to reape such frute thereby as I by taking vpon me to finish and publish the same haue vnfainedly wished and heartily hope for to wit that God may bee glorified you edified his Church and people instructed and profited in further knowledge and increase of his trueth and in expressing the frutes of the same in a godly and holie conuersation through Christ our Lord. Amen From the Schoole of Tunbridge the 24. daye of Iune 1585. Your w. verie singularly bound and beholding Iohn Stockewood Schoolemaster of Tunbridge Vnto the godly Christian Reader IN what account this worke is to be had the learned in Diuinitie neede not to be admonished The text of holy Scripture being such as of it selfe deserueth all reuerence the Commentarie so framed as a taste of it being taken it will easily procure a good appetite to embrace the whole throughly But that such as be desirous of heauenly wisedome and yet haue not attained to such ripenesse of iudgement as they can of themselues discerne of bookes that in these dayes are set forth in great numbers which are most for their profit may bee put in minde of the excellencie of this treatise to the furtherance of their godly studie I thought good beeing thereto required in fewe wordes to encourage them to vndertake the reading thereof to the ende they maye reape such profite thereby as may delight them for the present and the frute thereof remaine with them for euer The wisedome of God in all the holy scripture inspired of God sheweth it selfe according to the matter whereof it entreateth to be most excellent The argument of this sermon being of wisedome vttered by that instrument of the holie Ghost whome God chose aboue all men except him in whome all the treasures of wisedome are layd vp our Sauiour Christ I meane in whome hee would place the excellencie of vnderstanding about the attaining whereof all the wise men of the worlde dulled their wittes in vaine there must needes be opened vnto vs thereby a certain and vndoubted way vnto the holy closet of true knowledge and heauenly wisedome Solomon himselfe the Preacher a right figure of our Sauiour Christ both in his peaceable and glorious kingdome and in his excellent and supereminent wisedome was a man so prepared of God to be a moste notable storehouse of Sapience as no meane of comming thereby in him was wanting For first by naturall towardnesse good education studie and other ordinarie meanes he attained to such extraordinarie knowledge as euen in his tender yeares which age is most subiect to folly hee obtained the name and credite of a wise man before he was a growen man which not one among tenne thousand euen in his gray heares deserueth to carie Secōdly by special grace diuine reuelatiō he was aduaūced to the highest degree of wisedom vnderstāding so that no man either before him or after him might aspire to the like And last of al before the endighting of this diuine preaching he had the principal of al his former knowledge matter of this sermon confirmed by experience which among men is counted to haue so great moment to the obteining of wisedom as no man lightly is counted wise which vnto knowledge learning hath not ioyned practise experience And although the same Solomon by the secrete yet most wise iudgement of God was suffered for al his wisdom to fal into such folly frō which many thousāds of gods childrē
of disputing whiche is to bee found among the more sounder philosophers the which do proue their matters with most inuincible and strongest reasons the which in their art they call Demonstrations The matter first is barely set down then is it afterwardes more finely polished and garnished the mater is canuased to and fro there are vsed many inductions the principles and certaine conclusions which spring of them are plainely and euidently shewed the laying open of them is diligentlye handled the vse often repeated a recital and abrigement of the whole disputation and discourse shewing the matter and principal circumstances of the same And it shal be profitable in the Table following to set downe the summe and cheefe points of the discourse which is moste obscure and hard A Table of the Doctrine contained in this discourse The principall and cheefe end of this sermon is concerning the cheefe and soueraigne good in defining and setting out of the which because that men doe manye wayes goe awry laying hold onlye vpon a shadow of happinesse in stead of true happinesse therefore Solomon In the first place sheweth What happinesse is not and generally teacheth that the same is not in worldly thinges the whiche hee proueth by the reckoning vp of the cheefest parts of the life of man to wit That it is not in the knowledge of man Nor in Pleasure Nor in man his Wisdome Nor in vertue also herselfe if i◠be considered by the issue and falling out of things Nor in any kind of lyfe eyther of priuate or of great and famous personages Cap. 1.12 ver to the end of the chapter Cap. 2. ver 1. 2. Ca. 2. v. 3. to the 3. cap. ver 15. Cap. 3. ver 16. vnto the 6. ver cap. 4. Chap. 4. verse 4. vnto the ende of the Chapter In the seconde place hee teacheth What happinesse is namely to feare God that is to say to worship God with a true and vnfayned mind the which is the scope and drifte of the cheefe question Cap. 5. ver 6. and 12. ver 13. In the 3. place hee handleth The vse of the doctrine of happines the whiche he setteth downe to bee double to wit In ministring remedies againste the vanity of the life of man In a rule of well and honest framing of our life Cap. 5. ver 9. vnto the 6. cap. v. 8. Cap. 7. ver 9. vnto the end where he gathereth the summe and abridgement of the whole discours These thinges being thus set downe it remaineth that we should vnderstand what is the vse of this most notable discourse The vse of this discourse The policie of Sathan For Sathan hath sundrie wayes abused the truth of this Doctrine impudently to establish al kind of lies wherof hath come to passe that this booke being obscured and darkened with these vnfit and wrong interpretations could not choose but lye in moldinesse and dust that is to saye Against such as abuse the words of this sermon Absurdities rising of the misse vnderstanding of some places of this booke 1 Philosophye condemned 2 The mortality of the soul 3 Doubting of our saluation be little esteemed and regarded Some being vnluckilye giuen vnto man his Philosophie and by the selfe same thing bewraying their minde far indeed from true Philosophie out of this that Solomon doth earnestlye finde faulte with vayne Philosophie woulde conclude that Philosophie is vayne whereas Solomon sayth That all thinges are harde and full of laboure as if all other actions of life were to be layde aside that they may wholy giue thēselues vnto the study of those hard matters Lewd wicked persons make bolde to thrust vpon vs the Epicurish godlesse frantike opinion of the mortality of the soule out of the words of Solomon for that he saith that there is all one ende of a foole and of a wise man of a man and of a beast Out of these wordes A man knoweth not loue or hatred Mad and vnskilfull Sophisters doe shake the foundation of oure Fayth that is the assured perswasion vndoubted assent and beleefe of the goodnes of god toward vs without the which the knowledge of our saluation is altogether vaine vaine are the sentences of promises vpon the which as vpon vndoubted and sure principles and grounds of best knowledge fayth staying gathereth euerlasting conclusions of the perpetual goodnesse and mercye of God towards vs finally vain is the Autor himselfe of those good thinges which God forbid that wee should so much as once thinke who hath so holily promysed these thinges vnto vs and whose promises when as we laye holde on by fayth we doe as it were by oure seale confirme him to be true Whereas Solomon often sayth that al thinges are vanitie 4 The vtter ouerthrow of the whole course and trade of life and willeth vs to forsake the worlde some frantike spirites haue affyrmed that hereby is established the forsakinge and giuing ouer of those duties in whiche the trade and course of the societie and fellowship of man doeth consist that is the vtter ouerthrowe and destruction of life as if mariages gouernementes necessarye laboures in the Churche in the common wealth and in our families at home and suche other thinges whiche appertaine vnto the maintaynaunce of this life were condemned that through the vnprofitable idlenesse giuing ouer all things in them forsooth which wholy intende to consecrate and hallowe themselues vnto God our mindes should be troubled and shunnish all company of men then the whiche nothing can bee imagined and deuised more pernicious and hurtefull Of the whiche deuises notwithstanding there haue bene manye vnhappye mayntainers among the auntiente Doctours of the Church Auntient Doctors patrons of fooleries and haue layde the foundations of iniquitie and superstition whilest contrary vnto the flatte prohibition of the Apostle they vrge too earnestly bodily excercise What needeth many wordes Oute of this playne truth the frantike and prophane boldnes of mē hath brought in infinit idols and shadowes of truth not through any fault of this most excellent doctrine The booke of the Preacher a very hard booke For albeit there is no man but that hee maye see this Booke to bee darke and harde to vnderstand as Peter sayth of Paule yet in vayne doe frantike heades take occasion of erroures vnto their owne destruction of thinges amisse vnderstoode like as they doe of other scriptures when as this doctrine is not only true and altogether aunswerable and agreeing with the canonicall scripture but is also very profitable for the well framing of the life of man The which Rockes that we maye auoyde certaine rules are of vs to be set downe before vnto the which we may as it were diligently leuel in the searching out of the meaning of the wordes and the vse and profite is particularlye to bee shewed the which wee ought to reape by reading this sermon Let the firste rule bee that Solomon doth oftentimes speake
of greate weight he sayeth that he was carryed about as with a tempest or a waue by the which verie worde the Apostle hath noted the often changeable vanitie of man his doctrine Tossed and carryed about with euery winde of doctrine A briefe repetition of the principall points of this confutation And thus farre entreateth Solomon of the wisedome of man the which wee haue sayde to haue beene the first poynt of the confutation taken in hande whereby he would teach That there is no felicitie or happinesse in this life He began with Wisedome in the which if in any thing the felicitie and happinesse of men seemeth especially for to shyne foorth But he teacheth that in it is verie great vanitie and therefore that happinesse is farre from it the which he doeth in such sort teache that as was meete for him which had taken vppon him the confutation of man his knowledge prouing the same confutation with moste strong reasons making the demonstration of the vanitie Solomon his demonstration the which he will haue to be in the science and knowledge of man by the setting downe of the foure causes to wit the Ende the Efficient the Matter and the Forme For what ende I praye you doeth the knowledge of man set before it selfe The ende but to followe after curiouse matters and altogether vnprofitable and to reape thereof nothing in deede but meere vanitie The which hee hath taught verse 13. 14. The efficient What other thing doeth it bring to passe then madde and foolish vncertaintie and miserable and carefull doubting and an idle medling with nothing in the life of man among those same crabbed and cumbersome contemplations of thinges vers 15. The matter How monstrous thinges doeth it imagine which are no where in the nature of things yea and moreouer vanisheth away in those her deuises vers 17. Therefore the matter of this knowledge is not any thing but the idol of a thing and an opinion varying this way and that way And what I pray you is this knowledge but indignation and wearinesse sundry wayes turmoyling and tormenting the minde among the vncertaine waues of doubting The forme This is forsooth the perfection and as it were the life of man his knowledge Therfore in as much as the same in foure causes doth go astray from true knowledge how can it deserue the name of knowledge And more ouer in as much as it is filled with vanitie the same most vaine happinesse can not be found in it Thus hath beene declared the first branch of the confutation Concerning the vanitie of the knowledge of man The obseruation of doctrine Euery man by his owne danger ought to be a warning vnto others 1 Whereas he setteth downe his own example we learne that it is right and méete that wée should not onely growe wiser by our own peculiar daunger but also be a warning vnto others to take héede by shewing them of our owne experience least at vnwares they runne against the rockes of the same errour For wée prouide verie ill both for our selues and others vnlesse that daily we learne somewhat by our owne experience least we be worse then the Heathen mā which said that he waxed old euery day learning something 2 The name of Wisedome is honourable in déede and by al desires to be wished for the séedes of that reason the which do make a difference betwéene vs and other liuing creatures We must not be caried away with a vaine shewe of wisedome are verie excellent but we must take diligent heede lest we be carried headlong with a certaine vaine studie counterfaiting the name and shewe of wisedome We must play the Philosophers sayth one but briefely The knowledge of Philosophie is an excellent gift of God and hath verie great vses in all the partes of life but we are to take héede least that in stéede of true sounde Philosophie we embrace vaine errour For that same vaine Philosophy faulteth in the materiall cause in the formall in the efficient and in the finall cause There is euery where affliction of spirite and most great vanitie no where contentednesse of minde no where happinesse if it be separated from the true knowlege of the true God Iulianus the Apostata For it had ben better for Iulianus the Apostata or backslyder neuer to haue knowen learning then by apposing or setting his wicked learning against the knowen trueth which he detested and abhorred to haue brought vpon him selfe the greater destruction For how many at this day were godly ignorance better then wicked learning wherewith being blinded they runne headlong into the phrensie of Atheisme or thinking that there is no God and being puffed vp with the swelling of that counterfait knowledge they cannot away with the simplicitie of the truth which is taught in the Church of God O vnlearned and wicked learning Of this vanitie are giltie not onely the masters and professors of curious artes as is the whole Iudiciarie Astrologie altogether voide of iudgement Iudiciarie Astrologie the deuises of Alcumistes or Minerallists the dotages of Magike and such like fooleries but also the captaines and ringleaders in Philosophie as Plato and Aristotle the reading of whome is not I graunt to be refused A necessarie rule for the reading of Plato and Aristotle c. but yet are they in such sort to be read that they infect not our mindes with their Circean inchauntments but that seuering and shutting out the true vse from the abuse we embrace with sober mindes the true profitable knowledge and vse of things in such maner and so farre as the Lord would haue extant in them that we forsake falshood and vanitie and in a worde that in their darknesse wee séeke out the sparkes of the originall trueth And against all these phrensies and errours wee are to set the simplicitie of the worde of God the which to be the vndoubted wisedome we make no doubt at all For the Apostle teacheth a verie short néere way of being wise namely Christ and him crucified who of his father is made vnto vs wisedome c. To be wise without Christ is plaine folly all knowledge which is not referred vnto that ende is madnesse with what shewe of wisedome soeuer it be couered This is a sounde confutation of all man his wisedome Philosophie the which howsoeuer it hath knowē God yet it hath not glorified God and therefore hath vanished away in her owne cogitations and deuices But we haue spoken of this matter at large elsewhere in his place 3 Whereas out of the trauaile about the studie of Philosophie we do onely reape féeding or affliction of spirite anger indignation sorrowe We must profit by our learning let vs not be in the number of them which alwayes learne and neuer come vnto the knowledge of the trueth we must especially labour to strengthen our mindes with the assured persuasion of
light of godlinesse besides the worde of GOD by the direction and guidance of their owne reason cannot choose but bee heaped vp with vnquiet troubles and great vanitie that we may learne to tame the iudgement of our flesh that is to say our madnesse and earnestly to be ashamed of our vanitie Why God wil haue vs feele our miseries 2 God doubtlesse will haue vs to be touched with an earnest feeling of our miseries vnto the which our life is subiect that through the knowledge of our weaknesse and miseries wee might runne vnto the remedie Solomon therefore nowe at length in good time intreateth of the remedies and after his manner in good order but not fully for he will intreat of them in their place at large yet so far as seemed needefull for the discourse in hande For it was daungerous onely to set downe the difficulties or encumbrances of the wisedome of man and in the meane season with no remedie to strengthen the mindes of men being dismayde with these combates The Exposition Of the remedies against the incombrances of man his wisedome 24 There is therefore no good thing Solomon hath hitherto spoken of the diseases of man his wisedome nowe he entreateth of the remedies but howe farre and after what manner wee are to declare For I doe not agree vnto them which thinke that the issue and argument of the whole discourse is noted in this verse but I suppose that in this place a preparation onely is made thereunto Before the trueth can be taught vnto any profit first of all it is requisite that the cloudes of falshood bee scattered and driuen away because that by reason of the common opinion growing in the mindes of men it is wont to spreade ouer them daungerous darknesse First of all we must be carefull to refute falshood Therefore in refuting of falshood ought to be our first care but as the same is manifolde so wee must vse many sortes of engines to ouerthrowe the same that it being fitly put to flight the trueth may be auouched fitly and safely Therefore Solomon hath dwelt long in the confuting of those things in the which the reason of man imagineth happinesse for to bee In all things hee had founde vanitie and vexation of spirite but especially in the prudence of man against the which the combate is most daungerous Against this vanitie which is a most assured note of vnhappinesse he should haue matched sufficiencie or contentednesse the which likewise is a true note of happinesse But the foundation of this sufficiencie or contentednesse also is to be strongly prooued that there may be made a full demonstration of happines Therfore he doeth in deede make himselfe away vnto the principall and chiefe point of the whole discourse that is to saie vnto the demonstration of happinesse yet doeth he not in this place touche the same but in the fifth Chap. vers 7. Feare God the which he doeth in plaine wordes declare Cap. 12. ver 15. That the end of the whole discourse is to feare God for that this is the whole end of man that is to saye herein consisteth the true happinesse of man as his chiefe ende and scope Vanitie the vnseparable companion of vnhappines As therefore vanitie is an vnseparable companion of vnhappinesse so is contentednesse and quiet of minde the vnseparable companion of happinesse Of this satietie and contentednesse of minde hee nowe intreateth opposing and matching it as wee haue sayde before against the vanitie of all those things the which do fall out in this life yet taking fitly occasion of speache from that thing in which hee prooued by sure arguments greatest vanitie to bee that is in the wisedome of man wherein by the iudgement and opinion of man his reason greater satietie and contentednesse seemed to shine foorth What then if in the prudence and wisedome of man there bee nothing but miserable vanitie must the minde therefore bee yelded ouer vnto the tempest of carelesse dispaire or must shee seeke for elsewhere that satietie and contentednesse of minde Wee must rather sayth Solomon thinke vppon the remedie the which wee shall finde in the true vse of GOD his benefites This is the ioyning and knitting togither of these wordes with those that went before vnto the 16. verse of the third Chapter And vnto this matter hee vseth euident and cleare arguments These wordes are better to be read by asking a question There is no good thing An interrogation or asking of a question hath a greater grace and more expresseth the meaning as if he shoulde saye After that it is founde out that there is great vanitie in euerie trade of life and especially in that last ende were it not best for a man and most excellent setting aside this so great carefulnesse of minde to vse and enioye with a quiet and pleasaunt minde the thinges which hee hath gotten with lawfull laboure and ascribing those benefites vnto the bounteousnesse of GOD with thankes giuing to applye them vnto the sounde vse Therefore hee calleth to eate and drinke To eate and drinke pleasantly and merrily to enioye the thinges present the which appertaine vnto this life as he doth by and by declare by an other kynde of speeche To shewe his soule good of his labour that is to saye to delighte himselfe and cheare his minde with the sounde feeling and vse of the thinges them selues For To see good with the Hebrewes To see good is to enioy the thinges themselues with some pleasantnesse which vse in the verse 26. hee by and by calleth gladnesse The summe and effecte is that the sounde and pleasaunt vse of the thinges themselues doeth farre excell pensiue and troublesome carefulnesse and therefore as in the one there is great vanitie so in the other there is a golden and an happie satietie or contentednesse of mind That this is the true and right meaning of these wordes the readers will nothing at all doubt beeing enuironed with the helpe of those rules which wee haue set downe at the beginning and wisely considering the circumstances of this place For it is an vnciuill thing to giue iudgement of a whole lawe by some one braunche of the same lawe Wee must also weigh the purpose of the speaker the which not being rightly perceiued and vnderstoode Great wrong don vnto Solomon by foolish persons not vnderstanding his meaning it cannot be chosen but that wee shall ascribe vnto him foolish fancies besides his meaning As in this and such like places frantike persons haue done great wrong vnto Solomon whilest that they thinke him to bee an vpholder of Epicure like phrensies as if hee shoulde teache that the soueraigne and chiefe good of man did consist herein if hee followe his pleasure But the bare wordes themselues are not to bee considered them selues by themselues and seuerally but by the purpose of the speaker being ioyned with the whole sentence Christ biddeth that if one
therefore when as he sayeth rather his meaning is not to leaue it vnto our choyce as if it were a certaine thing indifferent and yet that the one is better than the other but by this kinde of speache borrowed from the common vse of speaking and vsuall in the scripture he meaneth that albeit superstition in sundrie shewes do pretende religion and that men doe sundry wayes dote vnder such colours yet that it is farre better to heare God of whome the pure sound trueth may be receiued This comparison therefore appertaineth vnto the confuting of the madnesse of man his deceitfull reason thrusting falshood vpon vs vnder the shewe of trueth The seconde rule of establishing of godlines 2 Make not hast The second lawe or rule of establishing godlinesse that wee auoyd rashnes boldnesse much babling in matters appertaining vnto God and contrariwise that in things of so great weight we vse aduised wisdō modestie and that wee determine not anye thing herein but by the warrant of the word of God going before let vs set down that for the assured guide of our calling let vs set frō hence the beginning of our faith life of all our counsailes let vs referre all our things vnto this end Looke therefore how farre godlinesse the true knowledge of God do stretch vnto the gouerning of our whole life to traine our mindes especially in the true obediēce of god to lead them into the waye of our saluation Nothing to be taken in hand against the worde of God so far also doth this commandement prohibition of auoyding those things the which do hinder true godlinesse in our mindes stretch These things therfore are clearly to be considered Before he cōmaunded vs to heare to learn to take aduice out of the word of God now he forbiddeth vs that wee take not in hande anye thing against that same manifest knowledge of the trueth learned out of the worde of God whether God be to be prayed vnto which is the principall the most honourable effect of faith or whether any thing be to be taught or affirmed in the church or whether any thing also be to be don the which appertaineth vnto this life in those things especially the which do belong vnto our calling or whether there be any thing to be aduised vpon or to be done that wee take nothing rashly in hande without the counsaile of the worde of GOD that wee meddle not with things not necessarie and not belonging vnto our calling Finally like as when wee are carried away with vanitie wee are ledde from saluation and from the true obedience of God and all our whole life is miserably troubled as he hath declared at large before so by the guidance and leading of godlinesse we shall haue sure ground of all things For it is a lantern vnto our feete for our whole life He therefore will haue rashnesse and hastinesse to be most farre from all the partes of our life and especially from the greatest and most excellent parte Rashnesse and hastinesse is the companion and waiting mayde of boldnesse much babling of rashnes For such is the lightnesse of the witte of man that looke what it hath perswaded it selfe that it knoweth although it be neuer so much vncertaine it will blab it foorth in such sort as if it were moste certaine and will bewraye this vaine imagination of opinion both in his talke The lightnes of the wit of man and as it were shewe it in all his actions and in this wil boldnesse and rashnesse most of all dote which is farre and wyde from the feeling knowledge of her owne infirmitie I speake of matters appertaining vnto God of the which carnal men speake both more boldly and also more largely than of those the which are handled in the common vse of life This rashnesse and babling doth Solomon especially find fault withal namely that wee silie soules dare to take vppon vs vnwisely and boldly to prattle of matters appertaining vnto God the which are vnknowen and hid from our reason and when as God hath giuen vnto vs this singular dignitie that wee may appeare before his maiesty with quiet and assured mindes and to speake boldly with him as a father that wee shoulde not in oure prayers make him a witnes either of prophane thoughts or of foolish speeche And that in this place prayer is expressely noted these wordes do shewe Before God to vtter a worde or to thinke for the scripture sayeth that wee vtter before God those things which wee aske of him and he doth no lesse heare the thinges which wee thinke then which wee vtter with our mouth For he is the searcher of the hart Abraham being about to speake before God Abraham craueth pardon at his hands to speake and acknowledgeth himselfe to bee ashes Contrariwise Iames findeth fault with preposterous or disorderly praying ye aske and do not receiue because ye aske amisse When as therefore prayer is the first childe of faith it is certaine that then prayer shal bee right when as it shal be builded vpon assured full persuasion of faith and faith doth patiently heare God speaking and hasteneth not as the Prophet speaketh He that beleeueth will not hasten The minde therefore being persuaded what is the will of God will aske of God those things which it knoweth to be agreeable vnto his will and will not power out rash petitions or requestes before and will patiently wayt for the issue and will beleeue that it will come in his due time The Prophet doeth therefore attribute silence vnto prayer Silence and Iames flatly commaundeth vs that we bee slow to speake readie to heare not commaunding in deede any Pythagoricall or popish silence that our faith shoulde be an vnexpressed general faith rest vpon other mens wordes requiring no reason but in deede Christian that namely reuerently weying the maiestie of God speaking commanding we should suffer our selues to be gouerned by him depend stay only vpon him For this silence is to bee extended vnto our whole life Doth God afflict or chastice vs doth he tosse his church vp and downe with great long troubles doeth hee make it subiect vnto the lustes of the wicked Let vs lay out hand vpon our mouth let vs not speake euil of God his prouidence let vs bridle our hastines with this bit If he slacke he will not slacke In the meane season let vs with silence patience wait for the aide of the wise God both peculiarly for our selues also for the whole church This is a great point of that silence Solomon preacheth of the holie authoritie of the word of God that we remember that wee must open our eares that we must shut our mouth that is that we must heare hold our peace Nowe this also is to be obserued when as Solomon his meaning was by this law to establish godlines that he
to be sent forth for the seruice of the same and therfore that they are the beholders of all our actions as they are said to wonder at the order of the church so that it shall be a matter altogither past shame for a man to make an Angell witnesse of his lewdnesse or of his vaine and shamelesse excuse For this is the meaning of these wordes And say not before the Angel that there is an errour that is to saye make the Angell witnesse of thy shamelesnesse whilest thou excusest thine errour and doest colour it with certaine gay cloakes There followeth a more earnest rebuke or threatning For why c. That is to saye Why wilt thou willingly runne headlong into destruction by prouoking God against thee that he should be hard against thee and against all thy doings The interrogation or asking of a question is set downe according vnto the vse of the scripture both for the stirring vp of more earnest affection and also for adding of more force vnto the sentence The summe is that it will come to passe that God will be angry with that lying and foolish rashnesse and punish it seuerely Ananias and Saphira felte this anger the which durst to lye vnto God and vnto the holy Ghost Ananias and Saphira and being constrained by no necessitie did boast and vaunte of lyes The vow of Iephte but in an vnlike case Iephte had also an vnhappie ende for when as he had made an euill vow the vowes whiche were against the word of God ought not to stande the which is a rule both of instructing the conscience and also of that obedience the whiche the Lord requireth of vs. Let our consciences therefore be instructed and confirmed and let vs not make drunk our minds with the dreams of our own deuices to turn the truth whether the wisdome or lust of the flesh willeth vs but let vs vse the bridle the whiche Solomon putteth vpon vs. 7. Because in the multitude He teacheth that godlinesse is to be set as a remedy most present against al the vanities wherewith this life is cūbred withall of the which he maketh a certain collection to this ende to shew the way of curing and healing of them as if he shoulde say hitherto haue I shewed how great vanities as it were sights in a dreame doe vexe and trouble the minde and the whole life of man and I haue ben somwhat long in reckoning vp those diseases and I haue shewed that men perishe especially through their own fault Againste al these incōueniences this only is a ready remedy The feare of God the which will deliuer vs from all the encombrances of man his vanity as hee sayeth in playne wordes hereafter cap. 7. ver The feare of God 18. He which feareth God shall come out of all these and in the end of this discourse he placeth happinesse in the feare of the Lorde The ende of the whole word hath bene heard Feare God and keepe his commaundementes because this is all man that is to say this is the summe and end of all this Sermon That God is to be feared that is to say to be worshipped with a godlye and pure minde according vnto the appointmente of his law the which is a true definitiō of godlines the which is the cheefe and principal end of the whole life of man A true definition of godlynesse and the true sound foūdation of man his felicity or happinesse In these words therfore is the cheef pointe issue of this sermon For as before he hath shewed what happines is not so he now teacheth What happines is And in confuting of falshood he vsed much more labour diligēce then in teaching of the truth for as much as falshood is of many sorts and diuers truth is but one and most simple These things therfore most breefly spoken he setteth as a most sure earnest demonstration against the troublesom surmises of reason the combats wherof his purpose was to set out with large discours of words The right way of prouing by demonstration doth no doubt require that after that the matter hath bin canuased and sifted more at large by graunting of particulars and supposals and that similitudes and examples haue bin vsed for the making plain of the same at the length we must come vnto some one thing that is moste simple and which cannot be improued therfore is without al doubt question then they that are skilful masters of demōstration say that the demonstration is well made The holy ghost far more skilful in Logike then any of the best Philosophers The holy Ghost far excelleth the wit and diligence of all philosophers euen the most skilful in demonstration most wisely applying the rules of Logik reasoning well wherof he is the true author as of euery gift of wit also vnto the teaching and setting forth of the truth Therefore he opposeth or setteth these certain and short sayings as vndoubted arguments agaynst the deceitfull reasons and fallations of corrupte reason and therefore we ought to embrace them as the most certain decrees of God and not to bee so much careful about the proof as about the practise of thē Therfore after Solomon hath breefly set them down he by by cōmeth vnto the vse and practise of thē for the doctrine of godlines doth not so much consist in knowledge as in practise and in deede the knowledge must bee applied vnto practise For what doth it profite to haue known the doctrine of saluation vnles a man expresse it in his lyfe Therefore by naming of the Feare of God he vnderstandeth true religion and godlinesse A note between true false religion the whiche is marked out and known from the counterfeit and false knowledge of God False religiō for that the one doeth indeede kindle a certaine knowledge of God in the mind and causeth some good wordes concerning God to be rife in the mouth yet doeth it not change the heart with earnest feeling of godlinesse True religiō but the other doeth in suche sorte lighten our minde that it doth renew the hart with true newnesse of life For God is knowne that he may be feared that is to say that being known of vs by his word he should be acknowledged and worshipped with all reuerence as a father whom namely we should loue and reuerence as one that hath well deserued of vs through his honourable and bounteous liberalitie that we should acknowledge him to be iust and to be true as well in his threatninges as in his promises to conclude that we should so acknowledge and worship him as he will bee acknowledged in his worde that we maye rest our selues both in his mercye and goodnesse and also bridle the wantonnesse of our fleshe with the earnest thinking vpon his iustice that we may remember with whom we haue to do This same feare is not a trembling before God as a
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