AN EXPOSITION OF Salomons' Book, called Ecclesiastes or the Preacher.  
☞ Seetle and allowed.  
AT LONDON Printed by john day, dwelling over Aldersgate.  
An. 1573.  
¶ Cum gratia & Privilegio Regia Maiestatis.   

❧ An admonition to the Reader.  
David that notable king and excellent Prophet, feeling in the course of this life, the comfort and direction of the eternal word of almighty God, professeth openly in that his Octonary Psalm these words. 
Psal. 119. Nun.  Lucerna pedibus meis verbum tuum (O Domine) & lumen semitis meis. Thy word (O Lord) is a lantern to my feet, and a light unto my paths. David well perceiving the corruption of his nature, the blindness of his understanding, could not but acknowledge in that his long meditation, the necessity that he espied in the Scripture of God, for where he saw his wit to weak to comprise the marvelous works of God aswell in his creation, as in his redemption, (which he saw in spirit before,) could not well attain the life that he most joyed in, in this transitory world, except his understanding should be enlightened, and his whole state of life truly governed by the lantern and light of God's word. He was no fantastical reader of his word, he joyed not rather to be a student or a talker, than a worker, but effectually framed all his senses to savour and know the will of God, and to follow the same. His spirit was altogether set to virtue, which intent whosoever doth not follow, 
James. 1.  he doth as a man by the testimony of S. james, which delighteth to behold his natural countenance in the glass, and is not careful so to impress the same in his remembrance, thereby to wipe away the spots of his face: for whosoever doth not thus earnestly tarry in the law of perfect liberty, 
James. 1.  he deceiveth himself, & endeth in vanity. For it is he only that is blessed in his act that doth persist in his law, applying the understanding thereof to heal his own infirmities, and to be able to be a light unto others, as we have great cause to thank the goodness of almighty God, for devising of such a rule of Scripture to be lead by, and as we be bound to magnify almighty God by his holy spirit to raise up such his well-beloved servants to call upon us, and to bring us to the knowledge of himself, whereby we might be thankful: so is the danger very great to all such as cover this his light under a bushel, that detain this precious jewel under unrighteousness of life. The world was never more full of the certain knowledge of God, than it is at this day, but almighty God was never more dishonoured than he is at this day, by many that profess by their knowledge to be leaders to the blind, instructors of the ignorant, having the form of right understanding by the law of God.  
Why therefore dost thou saith S. Paul: Teach other and teachest not thyself, and so blasphemest the word of almighty God before them that know not the power thereof, whose condemnation (if they repent not) shallbe the greater. We have much delight now a days to know many things, but little lust we have to live after our knowledge, it is not he that heareth the word of God that shall be partaker of Christ's blessing, but he that doth the word, not he that hath right understanding of his will, but he that is earnestly given to express his will in his secret thought betwixt God and himself, in his words and deeds of life to the institution and example of others. It shall not be asked at that dreadful day when we shall come to make our answer to almighty God, how much we have learned, how often we have read, how much we do know, but how well we have lived, what works we have expressed to testify with us of our inward regeneration, of our inward faith, that he might be thereby glorified. And for this intent that we should be instructed in our true duties to god and our neighbour, amongst many works & books to teach us the same, none is more apt than this book of Solomon which we have in hand none is more fit than this, which setteth out the vanity of our corrupt affections, no author more lively, no writer is more apt to teach all manner of persons, aswell public as private to rule themselves a right in this miserable vale of our corruptible life, them is the author of this doctrine contained in this book. For whosoever will endeavour himself to apply his wit and his understanding to the counsel of this work, shall soon perceive the corruption of this world, and the vanity of their own nature, and in all his travails what soever state of life he leads shall see by this lantern, how to step forth fromm faith to faith, from virtue to virtue, from charity to charity, & in conclusion shall find all things mere vain and vanity, nothing permanent, nothing durable, nothing allowable, but the knowledge of almighty God, and the fear of his holy name: to whom be all honour and glory for evermore.  
Amen.   

❧ The Preface upon the book of Solomon, called the Preacher.  
BEcause this book hath been obscurely & darkly translated out of the Hebrew tongue, 
He blameth the abusing of this book.  every learned man hath greedily gone about to expound and declare it, each man labouring to frame diverse of the sayings therein to his own profession, or rather opinion whether for that their curiosity was delighted in strange, obscure and unwonted matters: or else for that in such obscure and dark writings, it is easy for a man to fayne what he phansieth and supposeth. For the Philosophers have thought, that which Solomon saith even in the very beginning, hath appertained to them, namely, that all things are difficult, man is not able to utter them with tongue, as though Solomon meant some kind of vain speculation in Philosophy.  
Some other being offended with this saying of Solomon: As the beast dieth so dieth the man, and they have both one end and life: have deemed that he was an Epicure, or spoke in the person of the Epicures. But none have more dangerously misused the same, 
The error of the Schoolmen, in this book.  than the Schools of the divines, who have wrested this place: Not man knoweth whether he be worthy of hatred or love to the conscience toward God, and so much have wrested the same, that they have utterly slaughtered the consciences of all men, and put out the most certain saith in Christ, teaching & beating into most miserable hearts, 
The doctrine of doubting, took beginning of this book.  nothing more devoutly than that we aught to doubt & to be uncertain, of the love, & grace of God toward us, lived we never so inculpable.  
So great was the darkness more the that of Egypt, that by reason of this saying of Solomon, yea rather through their own errors builded upon his saying, they saw now no more the writings of the Apostles and Evangelists, which do declare by so many miracles Scriptures and Arguments, that Christ is our mediator, and the author of the most undoubted grace and salvation, that God hath prohibited and given freely to us. And no less hurt have divers of the holy and notable fathers and Doctors in the Church done by misunderstanding of the same book, 
The error of holy fathers, in misunderstanding of this book.  who have thought that Solomon had taught us herein the contempt of the world (as they call it) that is to say of the creatures, that God hath made and ordained. Amongst whom S. Hierome is one which by his Commentary written upon this book alured his beloved Blesilla to become a Nun. From hence hath flowed and run over all the church like a flood or inundation all that divinity of the religious houses or monasteries, 
The beginning of monkish life.  where they taught that it was the duty of a Christian to forsake the governance of his house, to give up his office, yea to leave the Byshoplyke or rather apostolic ministry, to get them into the wilderness, to separate them from all company, to live in quiet and silence, saying that men could not live in the world and serve God: as though Solomon counted marriage, governance of kingdoms, bearing of office & ministry of the word vanity, all which in this book he marvelously extolleth & calleth the gifts of God. 
Error of the interpreters.  And whereas Solomon declareth that men themselves, or rather their counsels & devices, are vanities, these men perverting all things, call the things themselves vain, and suppose that they & their devices are sound & good, smoothly dreaming all things contrary to Salomons meaning. And to be short, they have drawn us out of this most goodly and profitable book nothing but monsters, and of most fine and pure gold have made abominable Idols.  
Wherefore the rather to discover this darkness, and to abolish these filthy Idols, I have suffered these annotations of mine, noted and written, by other as I spoke them, and framed after this order of speech, (for myself by reason of much business could writ no sufficient and full Commentary upon the book) to be published. Which annotations albeit they are but slender and little, yet may they to them that have no better, or which have been seduced heretofore with false gloss (as I have been) give occasion as unto wise men, to become the better and find out and devise better matter. Surely a very small taste of this book was to me a great pleasure, after I was wearied in the same all my life long, and had in vain vexed and corrupted myself, with wicked opinions against the faith in Christ. Wherefore I give most hearty thanks, to the father of mercies, which hath renewed this latter age with so many revelations and so great light.  

The title of this book.  Therefore we will more aptly call this book of the Preacher, the politics, or Economics of Solomon, (not for that he giveth any rules or precepts how to govern any Cities, or to rule any families (for that doth the law of nature or reason of man abundantly perform. Whereunto all things in the world are subject. Gen. 1. which hath been always the fountain, judge and end, & must so remain of all laws aswell civil as domestical) but for that it giveth counsel to men in adversity whether they be public or private persons, instructing their minds & strengthening them to patience, by bearing of misfortunes which many ways fall out in such cases, as the books of the holy histories and all poets fables do declare, such as are Hercules' traveles, the monsters that Ulysses & others overcame, the Bear, the Lion, and Goliath that David vanquished. He that in these points is ignorant, at length falleth down being tired, and great is his fall, as was the fall of Timon, Demosthenes, Cicero, and diverse like. Through the impatiency hereof have heretics also stirred up sects in the Church because such was the naughtiness of men, that they forsook their ministry. As it is commonly said Desperation maketh Monks. For it is true that the wise man saith: 
He meaneth Plato.  Office and authority showeth what a man is. But in deed, unless we have some Solomon to exhort and comfort us, office and authority, overwhelmeth, casteth down, and undoth a man.  
I commend therefore to the godly brethren this my Solomon, rather pointed at, and but touched, then fully declared. And I wish that some good and learned man of a more abundant spirit, and happier vain than I am would stand up, expound and beautify this book according to the worthiness thereof, to the praise of God and commendation of his creatures, to whom be glory for ever, through jesus Christ our Lord. Amen.  

The Argument upon Salomons book called the Preacher.  

The obscurity or hardness of this book.  THis book is one of the most difficult books of the whole Scripture, which no man hath hitherto fully attained unto, yea it hath been depraved with the unworthy commentaries of diverse men: in so much that it is a more trouble to purge the author thereof from the dreams wherewith they have defaced it, then to restore the true sense thereof again. And two causes there have been, 
Two causes why it is so obscure.  why it hath been more hard to understand then other. One was, for that they perceived not the intent and meaning of the author, which thing as in every kind of writing, so chief in this, and in all others, it had been requisite, they had kept and followed. The other was by reason they were ignorant in the Hebrew tongue, & in the authors peculiar phrase, which many times swerveth from the common phrase of speech, and differeth much from the custom of our tongue. 
The use of this book.  Hereby it came to pass, that the book which for many causes was worthy to be had in all mens hands, and specially to be known to all governors of common weals (for in it was most lively set forth and in no place like, the administration of affairs aswell public as private) hath hitherto been deprived of his name and dignity, miserably unregarded and neglected, so that to this day, we have had neither use nor commodity of it. So much hath the rashness and ignorance of some men been able to do. Wherefore our first labour shallbe to hold fast the certain scope & intent of the book, what it requireth and whereto it tendeth. For if we hereof be ignorant, it shall be impossible to understand the style and phrase in the same.  
The meaning therefore and sum of this book is, 
The Argument and intent of this book.  that Solomon will have us to be quieted and settled in our mind, that in all occurrences and chances of this life, we should live contented with our present estate, without care & desire of things to come, as Paul saith: living without carefulness, because vain is the desire of future things. Solomon gathereth by a certain perpetual and continued induction of particular things, that men's devices and enterprises are frivolous and vain, so that of particulars, making a general conclusion, he proveth that all men's devices are vain. For he saith that: to get living & riches, it helpeth not to be wise, to run fast, it availeth not to be swift, to get the victory, it booteth not to be strong: yea, the wiser, the holier, the more laborious a man is, the less he prevaileth: so that as well his wisdom as his righteousness and works are of no strength or force. So that if neither these nor any other things be of force, then of necessity must all things be vain and forceles.  
But here in the beginning must we root out an error and noisome opinion that many men have, namely, 
The error of them confuted which condemn Gods creatures.  that we think not Solomon to speak of the contempt of creatures which the scripture will not suffer to be contemned or condemned. For all things which God created are very good, and made for the use of man, which thing, Paul in plain words affirmeth. 1. 
The creatures of God are good.  Tim. 4. saying: Every creature of God is good, and nothing is to be rejected, that is received with thanks giving. For it is sanctified by the word of God, & by prayer. It is therefore very foolishly & wickedly done of some preachers, to enuey against glory, power, dignity, riches, gold, fame, beauty, women, plainly condemning the creatures of God. A Magistrate or officer, is an ordinance of God. Gold is good, and riches are the gift of God. A woman is a good thing, and made to be an helper unto man. For God made all things, to the end they should be good and profitable some way to man. 
The abuse of God's creatures, & naughty affections of men are condemned in this book.  Therefore the creatures of God are not condemned by this book, but the naughty affection and desire of men, which are not contented with these present creatures of God, and the use of them, but are always careful how to heap up riches, to get honour, glory, and great name, as though they should always live in this world, loathing still their present state and condition, and wishing, and aspiring to one thing after an other. For this is a great vanity and misery, that a man should defraud and byguyle himself of the use of such pleasures as are before him, and vainly to vex and disquiet himself about things he hath not. These naughty affections (I say) and enterprises of men doth Solomon in this book condemn, and not the creatures themselves: For touching the use of these creatures, he himself saith hereafter: There is nothing better than to be merry in this life, and to eat and drink, and man to reign in his labour. etc. where he should be found utterly against himself, if he should condemn the things, and not rather the abuse of them, which is only in our affections. 
The error of them that understand not this book.  Certain foolish men, not perceiving these things, have taught us absurd opinions about the contempt and forsaking of the world, and have themselves committed many absurd things, as we read in the lives of the fathers, that there were some which would not look upon the Sun, (being worthy doubtless to have had their eyes put out) and lived most filthily and slovenly, because they would seem religious: which thing what we may judge of it, appeareth plainly by that is said before. For it is but a sorry contemning of the world, to live solitarily, and out of the company of men. It is no contempt of gold to cast it away, or to abstain from touching of money, as did the franciscans: but he in deed contemneth it that using it every day, is not carried away with the greedy desire of it. This therefore is the principal thing that they should consider which will read this book of Solomon.  
furthermore, 
What things Solomon condemneth in this book.  this also is diligently to be observed, that Solomon in this book speaketh only of mankind, and keepeth himself within the bonds of man's nature, that is, of man's enterprises, devices, desires, and counsels, lest perhaps we may imagine the same that the interpreters of this book do, which think the knowledge of nature, the studies of astronomy and all philosophy, are here despised, as vain and unprofitable speculations, whereas the commodities of these sciences are great and manifold, as daily we see before our faces. Besides that in searching out the grounds and causes of things natural, there is aswell great pleasure as profit. And the holy Scripture proponeth divers things, to teach us the properties and virtues of them, such as is this in the Psalm: He maketh thee young and lusty like an eagle Again: Like as the Eagle that provoketh her young ones to fly. Again: As the heart desireth the water springs and soil. And: Go sluggish body to the Emmet and Pismere. Yea the scriptures are full of such metaphors and similitudes borrowed of nature, so that he that should take them out of the holy Bible, should take therewith much light from it also.  

What the matter and content of this book is.  To be plain therefore, the subject and matter of the book is, that mankind is so foolish, that he desireth and searcheth after his own ways many things which he can not compass and bring to pass, or if he bring them to pass, he can not enjoy them, but possesseth them with care & loss, not through any fault in the things, but by reason of his most foolish affections & desires. julius Cesar was greatly occupied to obtain the Empire of the Romans, but what perils & travels sustained he before he could get it? 
What the affections of man are.  And having gotten it, he was not yet quiet, he had not his whole wish, but while he was carefully busied to climb yet higher, he perished most miserably. The same cometh to pass in all worldly affairs, when we have greatest wealth, strait way, we like not with it. If we want & lack, we are never quiet & at rest for desire of it. This vice of man's nature and inclination saw that heathen writers. For thus saith ovid: 
That lawful is, we loath, and like  
the things we are forbidden to do:  
That followeth us, we flee, and seek  
to follow that, that flees us fro.  Again: 
The present state doth no man please,  
Upon his own to live at ease.   
This is the vanity of man's heart, 
The doctrine of this book is, to use our goods with thanks giving.  never to be content with God's present blessings, but to despise them, seeking still one thing after other, never content till he have gotten his desire: and having once gotten it, nothing regarding it, but still devising some other ways.  
Therefore to repeat again my saying, the scope and end of this book is to teach us to use Gods present benefits & creatures which he bountifully bestoweth upon us with thanksgiving, without carefulness, & hereafter, to the intent our heart may be quiet settled, and merry, being content with God's word and working. So in the chapters following, he exhorteth us, to eat and drink with the wife of thy youth, & not to want oil for our head, but to have our garments white, according to the saying of Christ: Sufficient to the day is the travel and care thereof. And as Paul saith: taking no thought for the flesh, to fulfil the lusts of it. And if a man would follow this trade, his mind would still be quietly settled, and God would abundantly provide us of all things. And now men vex and disquiet themselves with two mischiefs, namely, while they deprive themselves of the use of things present, and trouble & vex themselves with care of things absent. Or if they have any use of their goods, it is but bitter & unpleasant. Cicero that great eloquent man, had been marvelous happy, if he had known well how to have used this quietness, but the miserable man desirous still of higher advancement, & to set forward his own ways & devices, deprived himself of many great bennefites, and was the cause of his own calamity and destruction. Well, 
S. Augustine's saying.  therefore doth S. Augustine say: Thou hast appointed (O lord) that that man, which is not contented with his own estate and condition, shall have a vexed & troubled mind, for his punishment.  

The corruption of man's nature and misery of man's affections.  And if a man would compare the goods that he hath, with the evils, that he hath not, he should at length perceive, what a treasure of goods he possessed. He that hath his eye sight clear and good, maketh no great account thereof, nor is not much delighted with God's benefits, but if he wanted eyes, he would give all the goods he had to have them. Thus far we in health, & all other like things. If God would give me the eloquence that Cicero had, the power of Cesar, the wisdom of Solomon, yet should I not be contented. Because we always seek after that we have not. If we lack a wife we seek for one. When we have her, we loath and despise her. We be all together like unto quicksilver, which in no place can stand still in rest. So inconstant is the mind of man, being therefore unworthy to enjoy any one of God's benefits.  

What things are reprehended in this book.  Against this wretched affections of man doth Solomon in this book inveigh, reproving the inconstancy & vanity of man's heart which enjoyeth neither his goods present, nor yet them to come, because he doth not acknowledge the benefits he hath received, nor giveth thanks to God for them, and vainly seeketh after the things he hath not, which is as one should hung between heaven and earth.    


The first Chapter.  

¶ The Preacher or oration of the son of David, King of Jerusalem.  
THe title of Ecclesiastes, or Preacher, 
The title of the book.  I think, is rather to be referred to the name of the book, then to the author thereof, because we must understand that these words were openly pronounced by Solomon, in some assembly of his Lords and others. For where he was a king, it was not his duty or office to preach, but the Priests, & Levites. Wherefore I judge these things were spoken by Solomon in some company and hearing of his counsellors and Courtiers, either at some banquet, or after the banquet, when divers of his nobles, and men of honour were present, having long time before mused and studied of the state and condition of these worldly affairs, or rather vain affections, and so as it fell out, when they were all present, spoke and uttered the same. And that afterward, some of the rulers of the Commonalty, or clergy noted them and gathered them together: In so much that in the end of the book, they confess they received these things of one Shepherd or Pastor, and digested them in this order. As if some one of us sitting at a table should discourse of man's affairs, other being present, writing what were said. 
Why this book is called the Preacher.  So that this book is a public Oration which they heard Solomon make, of the which Oration, they thought good to call this book Coheleth, that is to say, the Preacher. Not that Solomon was any Preacher, but for that the book maketh as it were a public Sermon.   

¶ All is but most vain vanity saith the Preacher.  
hitherto, after a sort, we have understand the sum & end of this book. Now the greatest difficulty hereafter will be in the Hebrew words and figures, wherewith Salomons books of all others do chief abound. 
Salomon's phrase and speech.  For Solomon hath a singular kind of speaking, seeking to sense more elegant than his father David, as having his communication more beautified with flowers and figures than his. He speaketh not like the common sort, but like a Courtier. David's talk is more plain, and yet wanteth not all manner of usual figures. But Solomon useth none but a Courtly kind of talk. And as Courteours use to corrupt the native speech of their predecessors, specially in writing: so Solomon, because he would not seem to speak as the common sort use, differeth far from his father's plainness of speech, and from Moses, who of all others is most plain, and yet hath many notable figures in him, as hath also David, but they are common, and used figures.   

Most vain vanity.  
THis an Hebrew phrase. For where the hebrews have no superlative nor comparative degree, they are constrained by way of compounding to make their superlative and comparative degrees. 
The cause why one word is doubled.  So they use to call a most excellent and singular song, the song of songs, as Solomon hath done. A vanity of vanities, that is, the greatest vanity that can be, that is, nothing else but vanity. All this he speaketh not against the creatures themselves, but against the heart of man, that abuseth the creatures to his own hindrance. And this repetition, vanity of vanities, and all things are vain, is Salomons peculiar copiousness.  

The theme and argument of this book.  In this beginning he placeth the Theeme, as it were an argument of his whole book, whereof he meaneth to entreat, saying: that he will speak of the greatest vanity that is, how men are most vain in all their devices, because they be not satisfied with things present, which they use not, nor can not enjoy things absent. They turn even the best things into misery and vanity through their own default, and not through fault of the things.   

What hath a man of all the labour he taketh under the Sun?  

men's devices and enterprises are vain.  But vanity. That is to say: men are led and drowned with their own devices, and in all their enterprises what get they? nought else but vanity, because their labour is vain.  
It availeth nothing. For they neither enjoy things present, nor absent, because their mind is not quiet, & so they are carried between heaven and earth, and prevail nothing. For this word vanity properly signifieth that that we call nothing. They heap up treasures, riches, and seek to be of power. etc. And all these are nothing. Gold in deed is a thing, but to thee that canst not use it, it is nothing.  
That he saith, of all his labour, 
Of whose labour and travel Solomon speaketh.  must be understood as spoken with a kind of vehemency. For hereby he declareth that he will not entreat of God's works, which are holy and wholesome, as are all his creatures, but of man's works, which are led and borne about with their own ways and devices, meaning hereby to repress their calamity and toylefull travels. Neither speaketh he of the labour of our hands, commanded by God Gen. 3. In toil and labour shalt thou eat thy bread: but of our own ways and devices, whereby we go about to bring to pass, that seemeth good in our eyes. For the word Amal, signifieth misery and calamity, rather than labouring, even such a kind a labour, as men afflict and vex themselves with in vain. For it is a most miserable labour to be so busily occupied to bring our devices and enterprises to pass, and yet nothing to prevail. He saith therefore: What getteth a man. etc. that is to say, in that he taketh so great pains to bring his devices to pass. What hath he or getteth he, with all this labour and study of his but mere vanity?   

Under the Sun.  

He speaketh of mens enterprises, not of God's works.  HEre he meaneth to describe the kingdom of vanity, and the place where this kingdom is, calling this whole kingdom of vanity, a toil or travel under the sun, by a kind of singular phrase, such as we read is not used else where in the Scripture, because he will hereby exclude the works of God which either he worketh himself, or worketh in us or commandeth us to work, which works are above the sun, and beyond man's devise. For the sun riseth to the end that men may go forth to their work Psal. 103. that it may give light to the world, to serve us in our bodily affairs: under this sun I say, are these vain devices taken in hand, wherewith men afflict themselves. This is to be noted again, to take away that vain cogitation of men, that have interpreted these things of the vanity of God's creatures. In deed all Creatures are subject to vanity, as Paul testifieth, Rom. 8. but yet the creatures themselves are good. Otherwise he would have said the sun had been a vain thing, but he excepteth the sun, because he saith under the sun. He speaketh not therefore of God's works, which are all good and true, and above the sun, but of those works which are under the sun, which we do in this bodily life of ours, in the earth.   

One generation passeth away, and an other cometh, but the earth abideth, or endureth still.  
THou seest he reciteth not the works under the sun, 
God's creatures are firm and stable, but men are carried and vexed with diverse desires.  but the very Creatures of God themselves, such as is the generation of men, the sun, the water, and the land, comprising almost the four Elements herein. For the Philosophers have so devised the four elements, wherein all things live that are in the world. They have placed the fire above, over the three other elements. And Solomon seemeth to take the son, for this fiery element so that in these words he expoundeth what he would have understanded, by these words under the sun, so that the sum of his meaning is this. The creatures of this world, the sun, the air, the water etc. Wherein men have there being, abide in the rule and law appointed them: they go forth, they run back again, they are carried etc. even as they are ordained, they have their prefixed courses, they change not, they go not out of them, but do that they aught to do, as the sun goeth his way and certain course etc. But men which have their being in these four elements, creatures of such constancy and stability can not do the like, because they waver and stagger, being most inconstant by reason of the variety of their divers enterprises and desires, not content within their own bounds, businesses, and vocations etc. Wherefore they expound not the matter which understand the generation that passeth, 
False interpretation blamed.  to be the jews, and the generation to come, to be the Christians, because Solomon speaketh here of the perpetual success of generations and ages.   

The sun riseth and goeth down, and returneth to his place again breathing, that he may rise up again. The wind goeth toward the South, and turneth to the North, fetcheth his compass, whirleth about, goeth forth, and returneth again to his circuits from whence he did come.  
SAlomon continueth in describing of this kingdom & place of vanity, 
God's creatures abide within their bonds, but men stray out of theirs.  proving the stability of the sun by his perpetual and constant rising, sitting, and course. furthermore he signifieth that the wind and the air followeth the force and course of the sun. For he maketh the sun the Lord and ruler as it were of the elements. This sun (I say) hath the wind at his pleasure, and governeth all things by his administration, tempering the air, the water, and the wind, by his race and course etc. When he ariseth, he maketh (as we see) one air, when he setteth, an other. And even after a like sort he worketh an other time in altering the water etc. For when the sun setteth, the earth becometh moist, the water cold, the air dankish etc. Yea almost all creatures are diversly disposed according to the rising and setting of the sun.   

And breathing again to his place.  
THe word Saaph. For the which our interpreter hath naughtily put returned, 
The sun raiseth the winds with his moving.  signifieth drawing of the breath. He meaneth therefore that the sun, by reason of his violent force, wherewith he is carried, is as it were the cause of all winds & blasts, as when one runneth, he moveth the air, & causeth a breath. To breath therefore, is with a most swift force to be carried from the East unto the West, and then to the East again, which cometh to pass every day and every month.   

The wind whirleth and turneth about.  
THat is to say: the sun when he turneth to the East again, there to rise, carrieth the wind with him, and hath the wind in his power. All this is Salomons peculiar copiousness, whereby briefly, he meaneth nothing else, but that the sun riseth and setteth every day, and that the wind is raised with the force and violence thereof.   

All floods run into the sea, and yet the sea runneth not over. The floods return to the place from whence they flowed, that they may from thence flow out again.  
ARistotle disputeth from whence the fountains and winds do come, 
The cause of springs and fountains.  and is marvelously troubled in finding out the same, and divers other with him, but yet none of them could find out that that Solomon here saith, that all rivers come from the sea, and run into the sea again, making the sea to be the origine and beginning of all rivers, from whence by certain secret drayninges under the earth, they swell up & break out, where notwithstanding diverse of the Philosophers imagine, that the springes and beginnings of all Rivers come from under the earth. Howbeit Salomons saying is the truth, namely, that all fountains & Rivers flow from the sea, & ebb into it again. These are very great wonders. First in the course & moving of that huge light whereof we have spoken already. Then in that the Rivers run into the sea, and yet the sea is not filled therewith. For else if the River Albis had flowed still from the beginning of the world, it might have risen so high, to have filled the air, even up to the Moon. And now although it hath run more than five thousand years, that it still abideth within the banks, and runneth not over.  

All things are led with their own course and order.  He saith therefore, that all things continued in their order, and perpetual motion, as the Sun runneth about every day, and never ceaseth: so the air continueth still in his motion: so the floods daily run into the Sea. The Sea again by certain secret conduits and veins in the mountains soaketh & droppeth, as it were into springes & Rivers, and the earth is a very strainer, through the which the water is clarified.  
Thus we see that Solomon in few words comprehendeth the marvelous disposition and motion of the four elements within themselves, naming the earth, the Sun, the w●●de & floods.  
I suppose Solomon meaneth by the allegory of these natural alterations, 
What the meaning of this comparison is.  to bring us to the matter that he treateth of, and frameth this similitude unto us. As if he should say: Even as all these things abide in their changeable courses, so do all our affairs likewise. The sun is never wearied notwithstanding his continual course, the waters run into the Sea, and yet are not spent and consumed. etc. Even so fareth it with men. They still do as their elders have done, which gave themselves unto vanity. Even as they nothing prevailed, no more do we. No man amendeth by an other's example, or taketh ever the more heed, by an other's danger. julius was most vainly occupied. Cicero sought to be eloquent. But what was the end of their travel? most vain, because they attained not to that they desired. If he had used his eloquence not after his own devise, but as time and place had served him, doubtless, he should have been a most happy man. These men's examples do we follow. etc. Therefore, all men's devices, rise, fall, go forward, & come backward, and continued as they always have done. So there is in these words, not only a description of the kingdom of vanity, but also a similitude and comparison of man's devices.   

All things are hard to be known, neither is any man able to express them.  

The error of Sophisters upon this place.  THis text the Sophisters have corrupted, while they think the study of Philosophy is here reprehended, whereby men search out the nature & causes of things, as though this were an evil thing, not able to be declared. But it is not evil to search out the nature and properties of things. Moreover the causes of all things are most manifest, so far of is it, that they be hard and difficult. This therefore he meaneth, that he will speak of the vanity of man, but that the same is so much and so great, that he thinketh he can not sufficiently express the same. 
The vanity of man greater than can be expressed with words.  It can not be uttered he saith how great the vanity of man is, which thing Persius the Poet declareth: saying, O what great vanity is in the world. And an other writer saith: Not man liveth content with his estate. And every man aught to live within his bounds and compass: vanity stretcheth farther, than can be reckoned in all men's affairs. Therefore it is but little that I can say of vanity, if a man consider the greatness thereof, It is to gross and to much. For so great is this worlds vanity, that I can not with any words express it. The thing is greater, than either men can conceive, or I am able to utter. It is an hard matter to declare the variety of men's devices and desires, what it is that julius coveteth, what Alexander, what Solomon, what Cato, what Scipio, what Pompey. The affections of men are always more, than the tongue of man can express. And now he proveth that he said by an example.   

The eye is not satisfied with seeing, nor the ear with hearing.  
THat is to say man's eyes and senses have never any rest. 
The insatiable gulf of man's heart.  If I should go about to declare but only the pleasures we conceive by seeing and hearing, I should take an endless labour in hand. If the eye be not satisfied with seeing, how shall I be able to utter all the vanity of man. To be short, nought and unsearchable is the heart of man. Such is the diversity of man's affections and desires, that that the eyes have never seen enough. Now they desire to see one thing, now an other, & when they have their wish, yet is not their mind contented. The heart is a gulf always gaping, it coveteth all things, and though it have all it desireth, yet still seeketh it for more. 
Alexander Magnus.  Consider Alexander Magnus, who being Lord almost of the whole world, yet when he heard there were innumerable worlds, sighed, saying, and I have not yet vanquished one world. Thus in his heart he coveted infinite worlds. What man is so eloquent, that he can express this most vain affection of the heart? This vanity and gréedynes of man's heart can not be expressed. That which he hath doth not like him, and wisheth for that which he hath not. The eye is not satisfied with seeing: understand this generally, not as they have expounded it: It is not satisfied with beholding of heaven.   

What thing is that that hath been? even the same that is to come. What is that that hath been done? even the same that shall be done. And there is no new thing under the son. Is there any thing, whereof it may be said, Lo, this is new, for the like hath been in the times that have been before us. There is no remembrance of things past. no more shall there be any remembrance of things to come hereafter.  
HEre do the Sophisters trifle again, understanding these words of the Creatures their selves, where Solomon plainly signifieth, he speaketh of men's affections and desires, saying: The eye is not satisfied etc. Because hearing and seeing are such senses, as soon perceive things, & are most delighted with them. And thus he meaneth.   

What is that that hath been?  
THat is to say, 
Man's mind is unsatiable.  after thou hast prepared that thou desirest yet is not thy mind quieted, the same affection abideth still after thy desire, that thou hadst before. The mind is never contented. Alexander, when he had overcome the world, had no more, than he had before. For his mind was never the more satisfied. julius thought to establish a common weal, so thought Brutus too, but neither of them brought it to effect. This is it that he saith, What is that that hath been? Verily even the same that hath been down afore, that is to say, the same affection still remaineth, which will never be satisfied. That that he desireth or studieth to have or bring to pass, is even the same he hath all ready. To be short What a man hath to day of the same will he covet more to morrow.  

Vanity of man's heart.  For here is signified the restless, and insatiable appetite and vanity of man's heart, that can not be satisfied with things present whatsoever they be. That I have done this day is nothing, although I have had my purpose, I am not content. I will still prove other ways. Thus do all men, so did julius, so Pompey, so Alexander. And even as they did, do all other. They desire things to come, and loath things present. Remember therefore that Solomon speaketh here of man's doings, and not of Gods, either already done, or to be done. For he speaketh always of the things which are done under the sun in this kingdom of the world. It followeth therefore:   

There is no new thing under the Sun, neither any thing whereof it may be said, lo, this is new.  
THis place hath marvelously troubled the Sophisters, 
In man there is no new thing, but concupiscence & naughty inclamtions devil in all men.  because they read in the Scriptures many new things were done. For the nativity of Christ was a new thing. A Virgin to be a mother was a new thing. Again: I will make a new heaven and a new earth. And again: I will make all things a new. Again: The Lord will do a new thing upon the earth. etc. These sentences have caused them to trifle egregiously upon this place, because they would reconcile both Salomons sayings, & these other sentences. But this cometh to pass through the ignorance of Salomons phrase, because they mark not what he meaneth, when he saith, under the Sun. For if thou understand these words of God's creatures and workings, it is no true saying. For God worketh always new things, and we do nothing that is new. For there is but one old Adam in all men. Our forefathers therefore have abused these things even as we abuse them. The same affection that was in Alexander, was in julius, and the like in all Emperors and kings, the same is in us also. Even as they could not be satisfied, no more can we. They were wicked and ungodly, so be we. We desire to satisfy all our senses, but we are not able, because our heart is insatiable. Therefore we do no new thing under the Sun. There are no new affections in men, but we abide always one, neither refrain we our curiosity, not although we be wa●ned by their examples. Man's heart aught to be content with things present, and to mortify the affection of things to come, which thing because they do not, it is justly all together vanity. This it is therefore that he saith: There is no new thing under the sun, that is, in men there is nothing that new in. But God doth new things every day.  

God worketh new things in some men.  And yet afterward in this same chappiter he saith, he saith, I have passed all the kings that were before me in wisdom: was not this a now or strange thing. Yes truly. But this was the gift of God. Ergo, a very new thing. And all men desire even the same, but thou shalt scarcely find one that hath altered this affection. Others have builded as we do, have made wars as we do. And even as they have not by their desires & enterprises attained to that they desired, no more have we. But God by his works both many and great, doth always new things.   

There is no remembrance of things passed.  
That is to say: 
Men are not moved with the examples of their predecessors.  men follow their desires, and set forward their own enterprises, they will not consider by example of their predecessors, how they nothing prevailed. No man marketh how Alexander and julius attempts were but vain. The example of Dion, that so unluckily urged his own devise in calling home Dionysius again, and in stablishing his common weal, could not make Brutus take heed. These are the themes as it were of his whole book, whereof he meaneth to speak, that is to say of the vanities of man, which goeth about diverse things, and can not bring them to pass, that is, of the inconstancy and insatiabilitie of man's heart.   

I myself the preacher was a king of Israel at Jerusalem, and did apply my mind to seek & search out the knowledge of all things that are under heaven.  
We have hitherto heard the general theme and argument of the book, wherein he purposed to treat of the unhappy devices and enterprises of men, striving to set forward and fulfil their own ways, which God doth frustrate, as one always withstanding such attempts. Now he beginneth to rehearse certain particulars, gathering by a dialectical induction, that universal propositions, wherewith he began his book, that is to say, that all things were but vanity. And he increaseth this misery, or vanity, that where man seeth his forefather's devices, and enterprises made frustrate, and how they wearied themselves in vain, will not yet be learned. For the flesh is so foolish, and the reason so blinded, that it can by no examples be amended.  
He beginneth with himself, and setteth himself for an example of this vanity. 
He beginneth his doctrine 〈◊〉 the example of himself, which he setteth out to all men to follow.  I saith he went about to govern my kingdom prudently and notably & could not bring it to pass, although I was a king appointed by God. For it is well known that this king was greatly commended for his divine wisdom and highly renowned in the Scriptures. 3. Reg. 3. Because (saith God) thou hast asked this thing, and not long life nor riches etc. Lo I have given thee a wife and an understanding heart, so that there hath been none before like unto thee nor shall be after thee. This is a singular testimony of this king's wisdom, & yet this prudent and wise king, could not bring his desire to pass, his attempts could have no success & not without a cause. For god gave him not this wisdom, to the end he might do all things. God said not, I will give thee such wisdom as all other shall obey etc. So that by reason of this wisdom Solomon had more travel and grief then good success. He saw it was the will of God, that he should well govern his kingdom, and give and appoint good laws for his people. But no man followed him, neither his chief rulers, nor the people.  

Of his own example by an argument a maiore.  He saith therefore, for as much as my devices have not succeeded to my mind, nor have been obeyed, what shall happen to other of less wisdom? First (saith he) I protest mine own experience. I that here speak unto you was king of the Israelites. All these words are spoken with a vehemency of affection I am a king, and yet I can not prevail. For who is able to resist the king, which is Lord over all men? I am not a king only, nor of every people, but of the people of God, amongst whom have been many holy men, Prophets, and teachers of God's law etc. To conclude, I am king of Jerusalem, that holy place which God chose to devil in. If a king of such power, so free, so wise, of so holy a people, in so holy a City, where God and his word was continually, could not bring his holy and good devices to pass, what shall we say of others?   

I did apply my mind to seek and search out the knowledge of all things, that are under the son.  
WE must abide again in the Theme. 
He speaketh of his own works & enterprises.  He speaketh not of God's works, which are not only under the Sun, but are every where, but of those things that are done by men under heaven, which is the place and kingdom appointed for us. For God's works are above heaven, beneath heaven, and every where. They are the works therefore that we do of our own heads and power, whereof he saith, I purposed in my mind to set all things well in order, to have my kingdom well governed. But look how much God wrought, so much was ordained. And where God did not put to his hand, there set I forward my counsel, wisdom, and enterprises, to have all things well ordered, but all in vain. For I nothing prevailed, but did miseserably trouble and vex myself, as followeth:   

Such travel and labour hath God given to the children of men, to exercise themselves therein.  
THat is to say, 
Men troubled with their own wisdom.  God gave me such a cogitation and mind for my punishment, that at length I should learn, that I aught not to trust to mine own wisdom, and that any thing were it never so wisely token in hand, was but in vain, if God would not prospero it. I could not abide that there should be any defect, or error in any thing etc. It justly therefore fell out, that I should be vexed with this cogitation, that I might learn to resign & give over mine own william. And see that mine own wisdom was nothing. And this is an evil vexation, because we will not give place unto the wisdom of God, but will seem wiser than he, and not suffer those things, which the wisdom of God suffereth, nor commit ourselves to his william.  

The care of man to his vocation, ruled by the word of God, good and necessary.  Howbeit that cogitation and inquisition that seeketh to profit the common weal is not only not evil, but good also. He is a good man that is desirous to do the world good. He that is thus minded and reasoneth: Would God this City, or prince would understand and be wise, is not evil minded. For to be careful for the well ordering and governing of a common weal, is an high virtue, and the greatest that is among men. But this search (I say) and inquire to benefit my common weal, was vain, it succeeded not. But I was vexed therewith. Cicero, Demosthenes, most prudent men, greatly desired to have their common weals to prospero, & yet were they cause of all their troubles & mischiefs. Thus did God make their wisdom of none effect. And so this book condemneth the care and thought that we take to set forward matters either public or private, by our own devices and wisdom.  
Mark Adam, Abraham, Isaac, 
Man's counsels not ruled by god's word, are deceived.  and all the holy fathers. assoon as they began to trust to their own counsels, besides the word of God, all things went backward with them. For unless God by his word direct and appoint men, they can do no good without God's word, we can do nothing although we begin. So Adam and Eve, saying: when their son Cain was borne: I have gotten a man of the Lord, were deceived. Because it was a cogitation of man, without the word. They had conceived great hope, that this should be the seed. Well he is brought up, made heir of the world. Shortly after he slayeth his brother: there all their vain cogitation lieth on the ground. So was Isaac beguiled in his first begotten son Esau. Saules intent was vain, to leave the kingdom to his children. So was David, when he preferred his son Absalon. Thus doth God use to elude and disappoint all cogitations and counsels that stay not upon his word. And very well. For why will we prescribe him, and add any thing to his wisdom?  

We must abstain, & not trust to our own counsels, but to god's word only.  Let us learn therefore to submit ourselves to God's counsels, and refrain ourselves from such cares & cogitations as God hath not commanded. There is no surer way, nor more acceptable to God then to abstain from our own devices, and to stay upon his word: there shall we find enough to occupy ourselves upon. He hath commanded us to have faith, love, to bear the cross. With these I say, we may be occupied well enough, other things let us take as they fall out, leaving all care of success thereof unto God. For now, because we contemn his words, god again punisheth us with vexing ourselves in vain. For God will not have the good or evil, that wise men and Princes devise without his word to come to pass, as it is said Psal. 32. The Lord bringeth the counsel of the Heathen to nought. etc. Therefore where greatest wisdom is, 
Where the greatest wisdom of man is, without the fear of God, there is most foolishness.  & most diligence, there doth God most disappoint men's devices, as plainly cometh to pass in our days, where the Princes and Bishops of Germany can bring nothing to effect for all their meetings and Counsels. And yet can not God with all this make us to submit our counsels unto him. It is called therefore an evil occupation, that is, such as vexeth & disquieteth (not for that wisdom, and counsel be evil) by a common phrase of Scripture, as in Matthew the vi. Sufficient for the day is the travel thereof. Now this travel or affliction hath God given unto man, not to destroy them, but to call them from their foolish wisdom & ways, and to teach us that our wisdom is nothing. Cicero wrote many things wisely, which when we that read them go about to express, they go forward like the crab, and nothing succeedeth because we take in hand of our own selves to do them. For very true wisdom can do nothing, but the will of God, wherefore we must pray Thy will be done etc.   

I considered all the things that are done under the sun, and lo, they are all but vanity and vexation of mind. Things crooked can not be strait, nor the imperfection of things can be numbered.  
THis is a confirmation of that he spoke before: I have not only proved this vanity by mine own example, but I have considered all other men, and I see that their ways & devices be but vain aswell as mine. Even as mine own devices succeeded not, no more have I seen any other men's in the world succeed. Wise men's devices are made frustrate and disappointed aswell as fools. Therefore by these words is that affection called good or godly intention beaten down, when we say commonly, I have a good intent or meaning. 
Unhappy is the good intention, that is not ruled by the word of God, and faith.  But that good intent is nothing that is not governed by the word of God, and springeth not of faith. And all other how beautiful so ever they appear, are most hurtful. Even Cicero himself had the experience hereof as he witnesseth: The best devices, speed worst. And God doth very well in so frustrating our purposes. For if matters should never so little succeed as we would, then would we by and by be puffed up with pride, and ascribe the glory to ourselves, which is against the glory of God, who alone is to be glorified etc.   

Crookedness can not be made strait, nor the imperfection in things be numbered.  
HE addeth the cause why all things trouble men with vain care and thought. 
The cause why all things can not be ruled, by our counsel.  Because saith he the defaults and imperfection in things are infinite and can not be amended, their greatness and multitude so far passeth all man's devices. This is that therefore he would say: I have wisdom and understanding enough to perceive what is meet and expedient. But what am I able to do therein? There is so great crookedness & depravation in all men's affairs, that they can never be amended. Consider the Empire of Rome, which notwithstanding it was prudently governed, yet it could never find or stablish any firm peace with all their devices. But when one enemy was slain, there arose divers other. And when they were without wars abroad, they had civil commotions, till the common weal was destroyed. Even so fareth it with all men. Let every man mark the course of his own life, and if all things succeed according to his mind all his life long, let him reprove this book of lying.  

All things must be committed to God, and he desired to order our devices, and to give them good success.  Wherefore it shall be best to commit all things unto God, and to follow those which say: let it go as it goeth, because it will go, as it goeth. Which thing also the Dutch proverb teacheth us: Thou art yet a great deal too Green to make of an old Knave an honest man. Hereof we see Princes which would best reform and amend all things, many times do much hurt. In this world nothing can be so well ordered the all things can be well done, & no imperfection remain. Therefore it is best to walk in faith, which letteth God reign alone, & prayeth that God's kingdom may come. Enen as Christ did not commit himself to men, but bore with all men's defaults and iniquities. When it was said that john Baptist was killed, an horrible offence, he said nothing, but went into the wilderness, and fed the people, he makes no account of it, preached the word only, and did his duty. Therefore this a Christian wisdom for a man to commit himself to the kingdom of God, and all his matters to him that judgeth justly. A Christian man may judge of offences by the word of God, but he may not set his hand to the punishing of them, unless God urge him thereto, or that he be appointed by his word. Therefore where thou art but one man, and art not able to correct and amend all that is amiss, leave it to him that is of more power than thou, which alone is able to bring all things to pass.   

I communed with mine own heart saying: lo, I am come to great estate, and have gotten more wisdom than all they that have been before me in Jerusalem: yea my heart had great experience of wisdom & knowledge, for thereunto I applied my mind, that I might know what were wisdom and understanding, what error and foolishness, and I perceived that this also was but a vexation of mind: for where much wisdom is, there is also great travel and disquietness, and the more knowledge a man hath, the more is his care.  

The wisdom of king Solomon.  THese words are even the same almost which he said before. I (saith he) have mused oftentimes, how it cometh to pass, that my devices and enterprises could come no better forward, considering I am a man of such authority, and excel all other in wisdom. etc. For besides that divine wisdom, wherewith God had endued him, he also wonderfully excelled in worldly wisdom and policy, in so much that the order that was among his servants seemed wonderful to the Queen of Arabia.   

Wisdom and knowledge.  

What knowledge i●.  BY knowledge he meaneth not speculation, but a kind of practice and experience, & discretion in doing of things which we call sight & perfect understanding in matters, as is spoken of in the Psal.  
Wisdom is that knowledge whereby I perceive how a common weal is to be set up and governed, 
What wisdom is.  which afterward is to be moderated and ordered, by knowledge and experience, according to circumstances falling out, and according to reason and moderation as time and matter shall bear it.   

Error and foolishness.  
Verily even to put them out from me and my kingdom, and to enhance and set upon those other. But what happened? I found that this also was but a vexation of the mind, and fruitless care, without end. Therefore the wisest way is, for a man to frame himself to take all thing in good part: why?   

For where much wisdom is, there is also great travel.  
He that seeth much and knoweth how things will go, It can not be, but he must be wrath and think. Ah how ungodly and how shamefully doth it pass over, whence cometh this stomaking and indignation, but of much wisdom? For he that hath knowledge in many things, hath many causes to anger him, as seeing every day many unworthy things committed. He whose eyes are shut, knoweth nothing, & therefore nothing offendeth him. Wherefore learn to be still, & to commit the kingdom unto God, and to pray: Lord, let thy will be done. Otherwise thou weariest thy heart, and thy body & dost but loose thy time, and thy life.    

The second Chapter.  

Then said I thus in my heart: go to, I will take mine ease, & have good days. But lo, that is vanity also.  

The continuation of the former chapter with this present.  BEcause in the Chapter before, he showed that care, & thought, and men's forecasts, specially such as we provide for our selves by, are vain & of no force, teaching us to be content, with the word of God, and his working, so that we should presume to do nothing, but that the word of God prescribeth us, or his working enforceth us to do, which yet many times is contrary to his word, as when he oppresseth us with some evil, even when we have done according to his word, wherein we have need of faith and patience, that in these cases we yield not to our own devices & seek to escape thereby, but commit ourselves unto him, & to suffer his hand in his own work: now he turneth him to an other devise.   

I said in my heart, I will take mine ease.  
AS though he should say. 
Mourning companion unto pleasure.  Seeing carefulness, and mine own devices profit not, I will refrain from them, and and turn me to the right hand, and take to me a quiet and easy life, and delight in pleasures: I will let all go as they come, and take my pleasure. But this was also a vain devise, and prospered no more than that first devise of man's wisdom and carefulness. For even herein also did God withstand me. For quietness cometh not but of God's word and working. And this doth experience itself teach us. Many times banquetes and feasts are appointed to provoke mirth. Fine junkets, interludes, & games are devised to cheer the guests, but most times the contrary falleth out. And seldom doth any good collation or pittance come of it. For either there are present some sad & severe countenances, or else some other thing disturbeth all the feast, and specially when men deliberate to make such mirth and pastime long before. Many times it cometh to pass, that some casualty falleth out even in the merriest banquet, by God's appointment. And so cometh it to pass also in other matters.  

Love is bitter.  Some man seeketh his pleasure in love, but by and by he feeleth the bitterness thereof, which thing S. Augustine also complaineth of in his books of confessions, how he was miserably scourged in the middle of his loves. Even so, when we take our pleasures, by and by the sauce thereof is bitter. Therefore there is no better thing, then to abide in God's word and working, so to frame our heart that it may be at rest and quiet, and contented with his present state and condition. 
We must use God's gifts with the acknowledging & fearing of him.  If God give us a wife, to take her as a present benefit, and to use her. If thou wilt pass these bounds, & increase this benefit, thou shalt have sorrow & sadness in steed of mirth and joy. We must therefore do only, that that God willeth and appointeth. If thou seekest for joy and delight, thou must look for it, at his hand. Therefore even as God offereth thee such occasion, so take hold thereof, and be merry with those that are merry. And among those that are merry, seem not thou to be a father Sapience and severe person, as do these holy ones, which will dash and disturb that mirth that God giveth us. Only acknowledge thou them to come of god's gift, and receive them of his hand, and use them as his gifts.  
To be short, 
As God sendeth them so must we enjoy with fear, either adversity or prosperity.  we must not take and enjoy our pastimes or pleasures, or devices, nor any other thing, but even so use them as God sendeth them. Let men yield up all unto God. It is not our parts to prescribe either place, person, or manner, for than we shall be deceived. Therefore mirth is not condemned as any vain or naughty thing, but man's enterprise and counsel, while we will procure and seek to be merry without the will of God, but must use them both as God sendeth them. For even as to procure sorrow and care of our own heads and devices, is an offence: even so, when God sendeth them, not to bear and suffer them, is likewise an offence. So to avoid mirth, and not to receive it when God sendeth it, 
The usage of hypocrites.  is a damnable thing, as these holy men forsooth which put upon them their Cato his countenance, appointing times, places, persons, and other rules of severity, which is the property of hypocrites, and but a vanity. They will have us to mourn with them that mourn, and they will not rejoice with them that rejoice. Sadness, mirth, and all other like, both outward, and inward things, must not be measured by place, time. etc. but even as God of his free goodness sendeth them: so may we freely use them. Therefore he saith:   

I said in my heart, I will go, and and take my pleasure.  
THat is to say, I would have measured the matter, by rule and by order, but this was nothing but vanity. Here must we warn you again, 
The error of Hierome.  that you serve not from the Theme, as Hierome did, which foolishly glorieth, that he learned out of this book, the contempt of the world, and of all creatures, which afterward, the Monks and Sophisters imitated, being ignorant what thing it is to contemn the world, or what the world is. For this is the very way to teach men to contemn God's creatures, and to forbidden men the use of them, against the manifest words of holy Scripture.  
Therefore to forsake the world, 
What it is to forsake the world.  is not to abstain from God's creatures, but from our own devices. Thus might Hierome well have taught his beloved Blesilla: Contemn not the creatures of this world, but thine own devices, counsels, cares, and affections, whereby thou seekest through thine own wit to bring all things to pass. Honour, and the delight we have in things, is not evil, but carefulness in matters, and thine own ways and fetches, are to be set nought by. Neither is this to contemn the world, to go coursely appareled, to subdue the flesh with watching, to bring it under with fasting. etc. but to use these matters as occasion offereth. If God sand meat, to eat it: if none, to suffer hunger: If he call us to honour, to accept it: if he sand loss & hindrance to bear it. If he cast us in prison, to take it patiently. If he will advance us to a kingdom, to follow his calling. If he depose us from one, not to care for it. Even as David governed his kingdom, & took his banishment both in good part: a true despiser of this world. Such therefore are right despisers of the world, as take all things in good part, as God doth sand it unto them, and use all things in this world with thanks giving, while they have them, and can willingly want them, when God taketh them away.   

I said unto the man given to laughter, thou art mad, and to the man given to mirth, what dost thou?  

No pleasure dureth with a man always.  Understand all these things of man's ways and intentes. Thus he meaneth, I thought by art to devise me good days, to seek my pleasure and pastime: but this cogitation was a mere madness, which two ways troubled me. For first the travel of devising and searching vexed my mind. Then when I think I have attained to my purpose, by and by some sorrow or grief falleth out, that causeth me to loose both my labour, & joy. This is it that he saith, the laughter that I seek for, and the joy, which I go about to procure, what availeth it me? For I can never attain to it, but always some grief or trouble happeneth between. Therefore that joy & mirth is best, which is not sought for but which God sendeth unlooked for, without thy cares and devices. So the outward mirth is good, but with those that use it well. The wicked although they live in never so much pleasure, yet theirs is no true joy, because, they acknowledge it not for God's gift, but straightway loath it, and invent other delights, being never content with that which is present.   

And I thought in mine heart to abstain from wine, 
Against Monkish life.  and to govern my heart wisely, and to comprehend foolishness, until I might perceive what was good for the children of men, to do under heaven as long as they lived.  
HEre now the third time, he deviseth an other way, minding to prove, if happily this way would succeed. For as much as in this life, which I lead in the world amongst men, neither the cares wherewith I breaking myself, to profit others, nor yet pleasures succeed, but are all in vain: I will take to me an unpleasant, and austere life, utterly to live in abstinence and hardly etc. I marvel that these false contemners of the world and the Creatures therein, have not marked this place of Solomon, where he calleth this austere and severe kind of life a vanity. Here therefore he condemneth those strait rules of the Monks, specially of the Charterhouse men, which yet the world wondereth at, and holdeth for godliness and holiness. The sentence is as it were a thunderbolt against all rules, and Monkish religions, whereby they make those things in subjection to them and their devices, which are not theirs. Not that abstinence is an evil thing, but to seek it of our own devices, and to bind ourselves to them as unto things necessary. For time, creature, place etc. are the gifts of God, which yet these men will captivate with their rules and prescriptions. Howbeit they get nothing thereby, but sorrow & misery while they afflict their body, & vex themselves in vain. For thus do the Charthusians prescribe: Eat no flesh although thou shouldest die therefore. But this is of all other things the worst, that they seek and set holiness in these doings. As though the devil himself could not on this wise be holy. Which neither drinketh wine, nor weareth purple etc.  
He saith therefore. 
Against works of man's choice and devise.  All these things would be good for me in deed, either to abstain, either to eat and drink, but then are they evil when I put mine own devise thereto. God appointed neither place, time, meat, nor abstinence, & we fools appoint them. One while, I will eat flesh, an other while I will not. God himself saith, when thou hast meat, eat it, when thou hast none abstain. Wherefore, if thou wilt use abstinence, abide the lords devise. For he can cast thee in prison, he can sand thee hunger, & sickness etc. Here use thou abstinence, here hast thou a rule not prescribed of thyself but of God. Now through thine own devices, thou counterfeitest a form of abstinence, contrary to God's appointment. And these godly contemners of the world do so refrain from things, that they want no manner of thing, and so order the matter that they abstain from nothing. To be short, even as by their own righteousness they advance themselves above God: so by their own constitutions, they advance themselves above all his creatures.   

And to govern my heart wisely.  

Wisdom is to want, or be free from foolishness.  THat is to say, I thought to govern myself, by mine own counsel wisely, and in abstaining to seem a wiseman, that I might comprehend wisdom (or foolishness) for the Hebrew word is of doubtful sense, signifying some time wisdom, some time foolishness, but most commonly foolishness, so the sense is, that I might comprehend what was foolishness, namely, that I might know how to tell other what was wise, what foolish: that I might comprehend it, to shun and avoid it. For it is the part of wisdom, not only to know that that is good, but also to avoid that that is evil.  

Salomon's exercises.  He rehearseth almost a whole beade-rolle of his works, that he exercised to teach others. I began (saith he) to assay many ways, whereby to occupy my self, in abstaining from wines & pleasures, so that other by my example might learn to live the better, and the wiselier to abstain, and to govern their household. He speaketh of a worldly and civil wisdom, not of the heavenly & spiritual, whereby we understand what duty we own unto God. I began to build, to plant vineyards, I omitted no labour and travel. etc. but of all my labours, I reaped nothing but vanity. Because I would govern myself after mine own rule and devise.  
And for a man to rule himself after his own devise, is but a vanity, 
It is vanity for a man to govern himself after his own devise.  nay he two manner of ways hurteth himself. First he troubled himself with his own devices. Secondly, he attaineth not to that he would, or if he attain to it, some sorrow falleth out, that dasheth his devise. Thus Nero builded a princely Court of great magnificence, but he could not enjoy it. For thus it cometh to pass commonly, that one buildeth, and an other possesseth & enjoyeth that that is builded, 
Prince's devices are vain.  and as the parable in the gospel speaketh, one soweth and an other reapeth. So our Prince Fredrick of famous memory, builded very much, but others have it in possession. He had a respect to times coming, and was not content with things present. When he had builded one house, by and by he sought to build an other. This Prince that now is, enjoyeth not the houses builded, but buildeth other, fenceth Cities, and hath utterly a diverse devise. And his successor will undoubtedly be delighted with an other.  

Overmuch care to increase riches is reprehended.  These things therefore are surely a great vanity and misery, to be vexed in our works, with sorrow and care, until they be accomplished. When they are ended, to die, or fall sick, or some other way to be deprived of the use and commodity of them. And he that succeedeth us oftentimes, not to use that we have done, or to pull it down. This is the whole course of man's life. God always striveth against man's devices, and we again contrary to his. But it is easy for him to destroy whatsoever we begin, yea so great is the vanity of our heart, that it never agreeth long with itself, neither can it be so stable, to rest & abide in his present state. When man hath assayed, and brought his devise to pass, yet his curiosity in doing still remaineth, he strait ways misliketh that he hath done, and proveth an other way, even as he said before: what thing is that that hath been. etc. Such is the mind of man after his purpose gotten, as it was before, always unconstant, and unquiet. If a man have one piece of gold, 
The more thou drinkest water, the more thou desirest it.  he looketh and coveteth for ten more. He that hath ten, desireth an hundred, he that hath a hundred, a thousand. etc. If a Prince have one Castle commodiously builded, he will have two. If he have one kingdom, he ambitiously desireth an other. To be brief, Alexander desireth to have many worlds.  
So cometh it to pass in men's houses, in marriage, 
A man's vocation must be applied, and good success desired and looked for of God.  and bringing up of children. Thou devisest to marry a wife, well mannered, honest, for thy commodity, a good housewife: but it may chance thee to find a naughty one, altogether of contrary conditions, or else though she be very honest, that thou mayst want many other good properties in her. Thou thinkest how to bring up thy children that they may be honest, & profitable for their country. But lo, otherwise than they looked for, they become murderers, or otherwise wicked, and unprofitable burdens of the earth. Shall we therefore forsake the charge of housekeeping? Because I see nothing succeedeth according to my diligence, nor answerable to my labour and travels? No. What then? Thou must govern thy house, instruct thy family, bring up thy children, rule thy wife, but so as it must be without thy appointment & measure, that thou trust not too much in thine own wisdom. If thy son be apt to his book, let him learn it: if to some handy craft, let him learn it likewise. Only pass thou not thy bounds, but commit the success thereof to God. Otherwise thou shalt perceive the two incommodities spoken of before. Now by these premises, may easily be understanded the things that follow.   

I made gorgeous fair works, I builded me houses, and planted vineyards. I made me orchards and gardens of pleasure, and planted trees in them of all manner fruits. I made pools of water to water the green & fruitful trees withal. I bought servants and maidens, & some I had borne at home. I bought cattles and sheep & had more substance than all they that were before me in Jerusalem. I gathered together silver and gold, even a treasure of kings and lands. I provided me singers and women that played on instruments, to make men mirth and pastime. I got me Psalteries & songs of Music, and I was greater and in more worship, than all my predecessors In Jerusalem. For wisdom remained with me, and look whatsoever mine eyes desired, I let them have it, and whatsoever my heart delighted, or had any pleasure in, I withheld it not from it. Thus my heart rejoiced in all that I did, and this was my portion of all my travel. But when I considered all my works that my hands had wrought, and all the labour that I had taken therein, lo, all was but vanity and vexation of mind, and nothing of any value under the Sun.  

A roll or register of Salomons works.  SAlomon reciteth in this place, a beadroll, as I said of his works, that he did to procure him mirth and pleasure, and to well govern his house and family. They are easy to understand by that is aforesaid. I made great or gorgeous works. Which our interpreter speaketh thus by Magnificacie, that is to say, I made notable and great works, of the which we read the 3. of the kings, the 3. and 7. chapters. etc. What profit had I thereof? none but pain and travel, and others the fruit and commodity.  
Paradises, or gardens of pleasure. The Hebrew word signifieth A pleasant garden, wherein be fair plots of flowers and most noble roots.  

Servants borne in their masters houses.  Vernaculos, that is servants borne at mine house. For the children of bondmen, which were borne at home, were called Vernaculi, which always did service to that master, whose bondman their father was, whether he were bought with money, or howsoever else he become bond. I bought servants and maidens, that is to say, I was a notable husband in governance of house & family. I thought to rule my house according to mine own fantasy and devise. I gathered substance and treasure. Whatsoever ornaments and precious apparellings were to be gotten in any country, that I furnished myself with, to declare the pomp of my kingdom, as great & rich kings use to do.   

I provided me singers, and women playing on Instruments, to make mirth and pass tyme.  
HEre is a great variance among Grammariens what Schida, and Schidoth is. I translated it, men and women dancers, but I like it not. I follow them in the mean season, that think they are instruments of music, and that because of that is said before, where he thus writeth: I prepared me men singers and women singers, and things that might cheer and solace men, that is to say, noises of instruments. He doubleth this word Schida, Veschidoth, because perhaps he would express the mutual consent and singing by course that is among musicans. I was in great authority or worship etc. That is to say, all these things were most commodiously ordered and disposed afterward. 
What wisdom Solomon understandeth in this place.  And wisdom remained with me. He understandeth not speculative wisdom, but that wisdom that consisteth in good ordering and governing these worldly affairs, wherein is included the divine wisdom. He confesseth that he had not only abundance of things, but wisdom also therewith, to administer, rule, and govern all things well, which is the greatest gift that God giveth man. But it had no success, because he would have all things, which he had so wisely ordained proceed after his own devise etc. where notwithstanding, this is the saying of all men in the world. It is not as it aught to be, because they see many things wisely appointed and ordained & yet have no success etc. The greatest point of wisdom therefore is to know this, that success followeth not, but when God appointeth & that things are governed neither by counsel of the wise, nor by temerity of the foolish.   

And whatsoever mine eyes desired, I let them have it.  

The impediments of pleasures.  THat is to say, I went yet farther, and thought to enjoy all the things. I had prepared, but I was not permitted. I meant to make this my portion in this life, but God would not suffer me to order these pleasures after mine own devise, he always put many stumbling blocks in my way. When I would have enjoyed my desires, my gardens, the affairs of the kingdom called me back, I was feign to sit down and give sentence according to law and right, I had matters in suit to arbitrement, and to determine and take up etc. Thus I was not able to take my pastime as I desired. This same very thing happeneth in our Princes, that when they purpose to take their delights, some heavy occurrence falleth out that disturbeth their joy, and causeth them to sorrow. Thus doth God always, to stop and hinder our devices and appointementes. He giveth us enough to use and make merry with, but he will therewith have us to keep his Creatures purely and sincerely in their own liberty.   

Lo all this was but vanity, and vexation of mind.  
IS not this a great vanity, for a king that hath such abundance of goods, and plenty of all things, and can not yet enjoy any one thing of so many according to his own devise. 
We must enjoy things present.  And if he chance to enjoy any of them, yet it is but by stealth. So unable we are to govern, or comprehend things after our own desire. Let every man therefore freely enjoy the things present even as God sendeth them. Let him suffer them to be taken away, and to be given him, to go & to come, according to the lords pleasure, when it is good. Let him think It may again turn to evil, and contrariwise, that he wallow not and be drowned in pleasures, as the wicked use etc.   

Nothing of any value under the Sun.  
OF his own devices man reapeth nothing but travail and misery. The Creatures are good, but our desires and devices are vain, which prescribe unto them bounds and rules, whereas they will not be ruled by us.   

Then did I turn me, to consider wisdom, error, and foolishness. For what is he among men, that might be compared to me the king, in such works? And I saw that wisdom excelleth foolishness, as far as light doth darkness. For a wise man hath his eyes in his head, but the fool goeth in darkness. I perceived also that they both had one end.  
BY an other experience he proveth all things are but vain, 
Wise men's devices frustrated.  I mean man's counsels and enterprises. Even (saith he) as it hath happened to me: so see I it happeneth to others also. My devices, & wisdom were frustrate & in vain, and could not attain to that success that I wished. The same I perceived in others likewise. I looked upon other men's wisdom and folly, and compared them together. I saw how some men dealt very wisely, & went about matters very prudently. I saw also foolish men and harebraynes working without counsel, and yet their folly and temerity was sometime fortunate and had good success. Where the counsels of the wise came to no effect, and the wise men were most infortunate, in so much that this fool hardiness become a Proverb, Fortune favoureth fools.  

Examples.  Cicero and Demosthenes were most wise men, & had notably appointed their common weals, and made very good laws, they thought also, that they should have had good success, but it fell out otherwise, in somuch that the one said of himself: O I that was never wise, and sometime judged in vain to be that I was not. O Citizens, how much hath your opinion of me deceived you. etc. The other broken and worn with age and travel, said, that he wished death rather, then to be cumbered again with charge of public affairs, himself having well tried that matters go not according to the good counsels of the wise. Contrariwise julius and Octavius Caesar's, not always following wise, but bold counsels, were much more fortunate. Philip king of Macedonia proceeded against Demosthenes' devices, being himself also more fortunate than wise. 
The success is not answerable, to wise men's devices.   
Surely their devices and counsels were good, but so to urge them, to appoint so certain a success of them, was a vain devise. For matters will not be taken in hand by man's devise. To be brief matters go not according to the counsel of the wise, nor according heddynes of fools, that the counsels of the wise might be proved foolish, that we should not glory in ourselves. Thus in war straightway the victory is not gotten, albeit the army be never so well appointed, & all things most wisely forecast and devised. As not many years ago, the French king thought to have had a great victory against the Emperor, but it fell out contrary.  
This he saith therefore? 
devices are of men, but success of God.  Thou seest that matters succeed aswell with fools, as with wise men, so that it might appear there were no difference between a fool and a wiseman, as touching success, yea that it might seem there were no God that suffereth matters so unadvisedly to pass. But Solomon answereth, not, but that wisdom far passeth foolishness. True it is that man's wisdom bringeth not things to pass, but God doth it. God by his wisdom can bring to pass what he will, but man can not. For God hath not only wisdom, but also a power to do it, so that the thing which he commandeth must needs succeed. This man can not do. To conclude: God's counsel is not deceived but men's counsels how wise soever they be, are deceived. Therefore he saith very well:   

And I saw that wisdom excelleth foolishness as far as light doth darkness.  
Wisdom is very good, but because it lacketh power and strength, it can not bring things about, nor rule the success of them.   

A wise man hath his eyes in his head, but the fool. etc.  

We must not put trust in our own devices, and commit the success of them to God.  I See verily that the like happeneth to them both. Our wisdom deceiveth us, our foolishness deceiveth us: yet wisdom passeth foolishness. To have the eyes in the head, is an Hebrew phrase, which we commonly do use to express thus. He that will play at cheastes must not hide his eyes in his purse. Whereby we signify that he must not only be skilful in that play, but also have a diligent eye and care to his play: So he saith here:   

A wise man hath his eyes in his head.  
THat is, they are not only wise handlers of their matters, but also circumspect and careful about them, and see in deed how things should be ordered, but can not perform and accomplish the effect. The fool hath not his eyes in his forehead, because he proceedeth rashly, and at all adventures. Howbeit in deed on both sides the matter goeth by fortune, and chance, that is, God ruleth the success, & not according to our circumspection or negligence. Sometimes they fall both, sometime they prospero both. But God will not that we shall make any certain rule thereof. For the creatures are not in our power, but in Gods, who granteth us the use of them, and by our means doth what pleaseth him. That we of ourselves add hereto, in going about to rule the use of them by our counsels and enterprises, is vain. He schooleth us therefore, not to trust in our own wisdom and counsels, but to do as occasion serveth, and if it succeed not, to commit it unto God.   

For what man is able to imitate the king that made him before. etc.  

He that made us, governeth us.  HEre by a goodly and apt paraphrasis, he describeth god, as if he should say: God is our king, he hath not only made us, but also continually governeth us, so that all things happen to us according to his william. He alone reacheth from the beginning to the end, neither can any man hinder or stop his will & counsel. For this cause thought Solomon to call him a king rather then God. Some men have wisdom, some foolishness, but no man can imitate his king, nor do that he doth. For what he appointeth cometh to pass, his will and counsel taketh effect.   

And made us before (to say) that we were.  
THe like phrase hath S. Paul: Who first gave unto him, and he shall be recompensed? Even therefore as this king ruleth and governeth, all things fall out. Hereby therefore he showeth that our devices are of no value, because we be made, and be not the king. God will not have us and his creatures to be ruled by ourselves, but contrariwise, or else we should be kings and rulers over God. Nothing succeedeth after our wisdom, or foolishness, but many incurre displeasure by foolishness, and more by wisdom, as even the wisest of all other men, Dion, Cicero, Brutus, Demosthenes. etc. Because God doth frustrate and delude man's counsels and devices, to provoke us by all means to fear him, and to learn to let him alone with the governance of all things, and in nothing to prescribe him.   

And I saw that the success of both these men were alike.  
THat is, I saw, they had both like fortune, that as little prevailed the wise man as the fool. That things are governed neither by wisdom, 
Both wisdom and temerity, without God's governance, is unhappy  nor foolishness, although God suffer things to be done by them both, but no rule must be made thereof. For if our counsel were of force, then should it always prospero. If foolishness did hurt always, then should it never prospero. Marius, Antonius, & divers other prevailed more by their temerity and rashness, than Cicero did with his wisdom. And a man shall no where find more examples of man's foolishness and wisdom, then among the romans and Gentiles. For among the Jews, wars were taken in hand for the most part, according as the prophets appointed, and God commanded.   

Then said I in my mind, if it happen unto the fool as it doth unto me, what need I labour then any more for wisdom? So I said in mine heart, that this also was but vanity.  

We must not trust in our own devices.  ANd these words tend to this end, that we should abstain from affiance in our own devices. I (saith Solomon) governed my kingdom most wisely, & I had a Lieutenant or precedent, which governed not so prudently as I, and yet had he good success. Since therefore I see fools have as good success, or better than I, why trust I to mine own counsel and wisdom, increasing but my labour and sorrow.   

So I said in mine heart this also was but vanity.  
I Found by experience, that neither wisdom, nor rashness was to be trusted. For before it was declared, that wisdom passeth foolishness, although things be governed neither by foolishness nor wisdom. 
Our affairs must be commended to the king that made us.  We must hold therefore a mean between both, we must commit our matters to the king which made us. If he offer us any commodity, we must use it: if he give us aught, we must take it: if he take aught from us, we must suffer it. etc. Do that thou art able, what thou canst not do, that let alone. Look what thou canst not lift, let it lie. So my wisdom shall be profitable unto me, if I do that I know pleaseth God, and leave to his ordering that he will do by me. If we would thus do, than should we be wisemen in deed.   

For the wise are ever as little in remembrance as the foolish. For the days shall come, when all shall be forgotten.  
BOth that the wise man hath done and devised by this counsel, 
All things through oblivion, are buried & forgotten.  and that the fool hath done through his foolishness, whether it succeeded well or evil, shall be forgotten. For neither they themselves, nor other shall be the better for it, that they may learn to commit all things unto God, but their posterity shall follow their own ways, and not be content with the ordinances of their Ancestors, but seek new devices, loathing that they have, and seeking for that they have not, dreaming thus. If it once succeeded well with me, it will do so once again. If it did not before succeed, it will now succeed. We will do wiselier than they have done before us. etc.  

Nothing is of continuance in this world.  Behold the romans common weal, how the consuls always, and the Emperors afterward still repealed their Predecessors Acts, disdaining things present and past, and looking on things to come. Why therefore dost thou take such care, as though thy posterity would like or allow that thou dost. It will not be. For that men have, they reject as unprofitable. etc. Therefore it is impossible, that things should remain in the same estimation with posterity, that they were in before.  

Lycurgus.  Lycurgus' thought he had given such laws to the Lacedæmonians, as they would have kept till he had come back again, that is, for ever. According to the which devise, he went his ways, minding to return back no more, hoping by this means, that his laws should be always observed, but he nothing prevailed.  
Augustus said he had laid such foundations of a common weal, 
Augustus.  as he hoped should stand for ever, but they that came after, turned all up set down. The people of Rome wished the death of Nero, 
Nero.  hoping they should have had a better common weal. But afterward it went never the better with their common weal. Solomon so governed his Realm that he thought it should have so continued still, 
Solomon.  and by and by after his death it was divided. 
Roboam.  For Roboam which succeeded him, not content with his father's wise governance of the kingdom, rend it in two parts.  
And it cometh not only thus to pass, in extern and civil matters, where such foolishness is the more tolerable, because there is but the loss of things corporal, but also in religion, 
Alteration of common weals and religions.  and in the word of God, where posterity always neglecting the purity of the doctrine left by our predecessors, seek new inventions, even as they, which now the Gospel is published, not content with the purity of faith, & doctrine of the Gospel, raise new disputations about the Sacraments, which when it hath been of any continuance, new sects will arise without end. For the flesh can not be contented with one plain and true doctrine.  

Solomon speaketh not of persons, but of those things that men do.  Thou must understand that Solomon speaketh not here of the persons but of the things that men do, whether they be wise or foolish, because they be neglected. The remembrance of men endureth in books, but not in ordering of the commonweal, and matters are registered and put in Records, but no man careth or taketh heed to them, neither is posterity moved with the examples of their predecessors. Still they devise new ways and fashions. That lieth before them, is loathed, that they have not is desired. Briefly, to be content with things present, is plainly a gift of the holy ghost, a thing impossible to the flesh, which always forsaketh things present for things to come, and whiles it pursueth the one, it loseth the other, defrauding itself of the use of both. A covetous man lacketh aswell that he hath, as that he hath not. And as it fareth with the covetous in money, so fareth it with all mankind in pleasures and devices etc. that is to say, they have nothing though they have all thing. Let Alexander Magnus stand for an example, whose mind was not satisfied after he had conquered all Asia. If this be true in outward things, what marvel is it in matters of the Gospel? That we have we have not, because our affection is not settled, but are desirous of other things. On the other side Christians have all things, though they have nothing.   

And the wise man dieth as well as the fool.  
THe like saying is in the Psalm 49. Wise men also die and perish together aswell as the ignorant and foolish, and leave their riches for other. etc. This also is to be understanded of things that men do. The wise man dieth for all his doings aswell as the fool. No man regardeth what they well ordained. And when thou hast done aswell as is possible, for thy reward, are all thy doings disdained, or else thou art hanished or put to death etc. Yea many will contemn thine Acts and repeal them.   

Wherefore I was weary of my life because I saw that all things done under the sun were nought. For all was but vanity and vexation of mind.  
THat is, whatsoever was done under the Sun did much displease me, forasmuch as it was nought else but vain labour and vexation. Not that Solomon wished his death, but for that he thought it was a miserable case to lead a man's life in such doings. Thus he meaneth: I become weary of it and overladen therewith. For who can suffer to have nothing but labour in devising and contempt after he hath done. 
What this phrase, to live, signifieth.  To live, or life, after the phrase of Scripture, signifieth to live well and at ease. To lead a perfect life. Psalm 22. No man hath quickened his own soul, that is whose soul lived not well. Those that live evil and a hard life, as poor men that are oppressed and in misery, and appointed to die. Of these it is said in the scriptures, they live not. Therefore he saith not, he desireth death, but that this trade of life wherein men are so wearied and vexed with their own devices, displeaseth him.  
Solomon meaneth that we should stand in a readiness whether life or death betide, 
How we must live.  and calleth us back to the use of things present, because we should be content with them without care of hereafter, and commit all things unto God, who will work by us, as it were unwitting to us. Even as the Ox that treadeth out the corn and eateth, knoweth not what he doth, nor is careful for his living or labour: so must we do, that God offereth us, and suffer that he will have done. Yet all these things must be but as a morsel of bread, which we have here on earth, that we look not by our own devices to garnish this life, for than shall we always be unquiet, as followeth:   

And I was weary of all my labour which I had taken under the sun, because I should be fain to leave them to an other man that cometh after me, who whether he shall be a wise man or a fool I know not. And yet shall he be Lord of all my labours.  

The life of man is miserable.  THis sentence is all one with that above. Solomon floweth in words, & copiously treateth of this place. Thus (saith he) I am weary of my life: for albeit I have ordered all things after the best way that can be devised, yet know I not whether mine heir shall be wise or foolish. If he happen to be wise, he will set light by that I have done, and invent an other thing, seeing I myself many times mislike mine own doings, & am desirous of other. If he be a fool, he will destroy that I have done, and take as much pains in pulling down, as I took in setting up, according to the Proverb, One buildeth, another pulleth down. So Octavius Caesar beautified the City of Rome, Nero defaced it. Pompey brought great masses of money into the treasure house, meaning it should serve for the benefit of the common weal. Caesar after that took it away, and it become rather a destruction then any benefit to the common weal. Therefore whether mine heir shall be wise or foolish, in vain have I traveled, and spent my life in vain cares, having an eye to things to come, and not using things present, and therefore he addeth:   

So I turned me to refrain my mind, from such travel as I had taken under the sun. For so much as a man should weary himself with wisdom, with understanding, and industry, & yet be fain to leave his labours to an other, that never sweat for them. This also is a vain thing and great misery. For what getteth a man of all the labour & travel of his mind, that he taketh under the sun, but heaviness, sorrow, and disquietness all the days of his life. In so much that his heart can not rest in the night. This is also a vain thing.  
I Ceased (saith he) to take any more care for these worldly affairs. 
we must not be careful for to morrow.  This is the saying of a wise man which calleth back his mind from cares, to rest and quiet. I will be content with things present, and I will do and suffer forthwith that God willeth me, neither will I care for to morrow. This is the conclusion which afterward he amplifieth copiously, saying:   

For when a man hath wearied himself, with wisdom, understanding, and diligence etc.  
HEre you see what he understandeth by wisdom, not speculation, but the rule and governance of matters, industry, or congruence of doing, Industry or dexterity in doing of things. When all things are done in order and in time. Even as he appointed twelve Captains over the land, their diet, and horses etc. This he calleth to weary himself in wisdom. This wearysomnes and portion he leaneth to a man that hath taken no pains in the same, yea that more unhappy is, to a man that careth not for it, and forgetteth it. When I have taken all this pain saith he, I leave it to one that contemneth it, or spoileth it, which thing surely is a great vanity.   

For what getteth a man of all his travel etc. This is but copy etc. Nor can rest in the night.  
HIs heart is not at any rest, not not in the night while he paineth himself, not only in the day time to bring his devise trimely to pass, but when he hath finished it, studieth in the night, how to preserve and increase it.   

Is it not better therefore for a man to eat and drink, and his soul to be merry in his labour?  
THis is the principal conclusion, 
The principal conclusion of the whole book.  yea the counsel of the whole book, which he often hereafter repeateth. And this is a notable place for the expounding of that is gone before, and that that followeth. Thus he consenteth with that that is said afore. These pleasures are to be condemned that we of our own heads and devise prepare for the time to come. Those travels and pains to be condemned which we undertake of our own fantasy and brain. But the pleasures and travels that God sendeth are good, & to be used as they come without care of pleasure, or vexation after to ensue. But who can thus do. It is very well said, but we do not that that is so wisely proponed, we hear it as though we heard it not, and see it as though we saw it not, and no man followeth it. For we are drowned in the care of making preparation and compassing of our own affairs. Our heart can brook no good counsel, but is vexed every day more and more. The godly cast from them all cares. All other men lead a disquiet life, even till they die. He saith therefore:   

I saw that this was a gift of God.  

True mirth or joy is the gift of god.  A Notable saying & singular doctrine, but yet he less urgeth this saying than that before. Which cometh to pass by reason the affirmative moveth us not so much as the negative, even as this affirmative: I am the Lord thy God which brought thee out of the land of Egypt, it is quickly said, but it doth not much move us. In the negative there is greater force. Thou shalt have none other Gods in my sight. etc. So in this place, he briefly handleth this affirmative. It is good for a man to eat and drink. etc. but in the negative, he is very long to show and prove unto us our folly; namely, that we nothing prevail with all our travels & devices, because we are troubled with cares, and use not things present. So unto these gross headed men, it is requisite he spoke grossly, and at large. For unto wise men, all might be said in one word: The Lord himself is thy God. etc.   

For who hath eaten, or done more things abroad then I?  
HE allegeth his experience. For if I which have done so great things, and have so abounded in all manner of riches, have not attained to my wish & desire, how much less shall other do so, if God give not mirth and joy?   

God giveth to the man that is good before him, wisdom, understanding, and gladness. But unto the sinner he giveth weariness and superfluous care, that he may gather and heap together the thing that afterward shallbe given unto him, whom it pleaseth God. Wherefore, this also is a vanity and vexation of the mind.  
THat it is the gift of God to be content with things present, he proveth. Because it is given without any merits of ours going before, 
The godly use their goods with peace and mirth: but the ungodly have no peace.  to that man whom God liketh. He divideth the world into godly and ungodly. Unto the godly, beside the gifts that they have like unto others, chief prudence and wisdom, is given mirth also, because they be content with things present, they are not troubled with thoughts and desires of the mind as the wicked are. That they have knowledge, and are wise in doing their business. etc. their knowledge is in mirth and peace, but the wicked have trouble and vexation, always gathering together more and more, and never be satisfied. Moreover, although they have wisdom and industry, yet it is so mixed with sorrow, that they are rather a pain to them, so that they can not enjoy their travel, but till the ground and build, and other receive the pleasure and commodity of it. But that the wicked travel in and build, none useth well but the godly. So those things that Princes gather together, are the goods of the godly, because they only use them mearily and with thanks giving, although they have but a little. The wicked have much, and yet they use it not, but have therewith great care and vexation. To be short, the godly truly have the whole world, because they have joy and tranquillity. The ungodly in having it, have it not. This is the vanity that the ungodly have.    

The third Chapter.  

To all things there is an appointed time, and a time to every purpose under the heaven.  
ANd here Solomon (as hath been declared before) speaketh of man's works, that is to say, 
All the works of man have a time to be begun, to be done, & to be finished in.  such as are taken in hand of man's wisdom and counsel. This the interpreters not marking, think that he speaketh in this place of the corrupting of God's creatures. Thus therefore understand, that all man's works and devices have their certain and appointed season of doing, beginning and ending, beyond man's power & ability, so that he speaketh against free will, because it is not in our power, to appoint the time, the mean, and the effect of our affairs, and that our enterprises and endeavours herein are utterly frustrated, but that all things go and come when God appointeth. This he proveth by the examples of men's works, which are ordered beside and above man's appointment, so that hereof he concludeth, that men are troubled in vain with their own devices, and can bring nothing to pass, for all they can do, until that time & hour cometh, that God appointeth. Hereto belongeth that saying in the Gospel: The hour is not yet come. Again: A woman while she is in travel hath pain and sorrow, because her hour is come. Thus the power of God comprehendeth all things under their appointed hours and seasons, so that no man can let or hinder them.  

How we be rulers & Lords of God's creatures.  But thou wilt say. How then is man made ruler over all things Gene. 2. if he be not able to govern them at his pleasure, and to use them according to his desire? I answer: we be so made governors of these creatures, as to use them for the time present. But we are not able to rule them with our cares and travels. No man with all his devices, can compass any thing for the time to come. For he that is uncertain of things to come, how can he take order for things to come. Therefore God will have us to use his creatures freely, as he giveth them, without prescribing of time, mean, or hour. For these things are in the hand of God, so that we must not think it is in our power, to use things when we will, unless he grant it. For this cause jesus the son of Sirach saith: God left man in the hand of his counsel, but he gave him precepts and commandments, whereby to moderate his devices and doings. etc.   

All things have their tyme.  
THat is, their appointed hour and season, which if man pass and go beyond, and will bring all things about after his own ways and devices, he shall reap naught but vanity thereof. Many men labour to wax rich, but they prevail not. Other are enriched, yea without any labour. Because God hath appointed that hour, for the one, and not for the other.   

And every purpose. etc.  
IN the Hebrew it is Hephetz, which commonly is translated pleasure, or desire. Me thinketh it may handsomely be translated delight, as in the 2. Psalm: his delight is in the law of the Lord For Hephetz signifieth, that which a man doth apply himself unto, & delighteth in. That desire that a man hath to fulfil the law. But even herein also, all the things that men wish and desire, they labour and would feign have them, but they vex themselves only, because they can not attain to that hour & season, which they go about to prevent, and therefore they get nothing. Therefore things must simply and plainly be committed unto God, and we must use things present, and abstain from desire of things to come. And if we deal otherwise, we shall reap nothing but labour & travel.   

There is a time to be borne, and a time to die.  

Man is no Lord, but a baylive of his life.  HE proveth the thing he hath spoken by examples of man's devices and occurrencies. Our birth hath his time, saith he, and likewise our death. And even as we have not our births in our power, no more have we our deaths, and yet nothing is more ours then our life, and all our members, but only to use them. But we have no power or Lordship given us over them, not for one minutes space, and therefore in vain we seek to prescribe them rules or laws. The infant is in the hand of God, & can not be borne before his hour cometh. The women labour and are very careful about the birth of it, and tell when it will come, but there is no certainty in their saying. No more can we die, be we in never so extreme danger and desperation, but when our hour is come. Why then fear we death? Thou canst live no longer than God hath appointed, nor die any sooner than he appointeth. For thus saith job. 14. Man's time is determined, and the number of his months is with thee: thou hast appointed him his bounds, which he can not pass.  
But thou wilt say, 
Every man is appointed his certain hour to die in.  many perish wilfully, and through their own temerity, which might otherwise live longer. Some break their own necks. etc. Can they not have saved their lives? I answer, No. God appointed that hour, those means, and that kind of death, as daily experience teacheth us. Some are deadly wounded, and are easily healed and live, some other are scarcely scratched, and yet die of it. The Astrologers ascribe these things to the Planets, other attribute it to fortune. But the holy Scripture ascribeth it unto god, in whose hands are laid up all the minutes of our lives and deaths, with whom it is all one, whether thou die of a grievous wound, or of a little scratch, because he will confounded all man's wisdom & devices. But to the true Christians this is a great comfort, because they know death is not in the power of tyrants, nor of any creature, & because they should not be over careful about death, but should die like children when God so appointeth. Therefore as he pronounceth of the condition of our birth and dying: even so may we say of all other affairs of men, as it followeth:   

A time to plant, and a time to pluck up.  
THese be works of man's life, and yet no more in our power, than our life itself. In the spring, we plant and set, in harvest we pull up again. All things are to be done as God hath appointed & ordained, and none otherwise.   

A time to slay, and a time to heal: a time to break down, & a time to build, a time to weep, and a time to laugh: a time to mourn, and a time to dance: a time to cast away stones, and a time to gather stones: a time to embrace, & a time to abstain from embracing: a time to seek, and a time to loose: a time to keep, and a time to cast away: a time to reap, and a time to sow: a time to keep silence, and a time to speak: a time to love, & a time to hate: a time of war, and a time of peace.  
TO this roll belongeth experience to be applied to the whole course of man's life. For here it cometh to pass, 
We must use the goods that God hath given us.  that one soweth, another reapeth, one gathereth together, an other wasteth and spendeth. To be brief. Every work of man's life hath his appointed season out of the which what soever man doth, he laboureth in vain & prevaileth not. There is a time to weep, & a time to laugh. Many times it chanceth that when we mean to be meryest, some great trouble marreth all. Therefore mirth hath also her time and season. Experience teacheth us all these things, that we (I say) can do nothing according to our appointementes, but as time serveth us to do them. Therefore let us not trouble ourselves about things to come, but use things present.   

What profit hath he that worketh of the thing wherein he traveleth?  
THat is to say, unless times and opportunity serve him, he shall do no good. The maker of a thing hath nothing but his time and season. Till this cometh, he can do nothing. If the hour be hit so doth he likewise hit it.   

I have seen the travel that God hath given the sons of men, to humble them thereby.  
THis is a declaration of the things gone before. In all these things saith he, I have seen that men can do nought of themselves, unless their hour be come. And they that will prevent their hour are troubled with sorrow & care: so that their own experience teacheth them to abstain from care for things to come, and to use those things they have.   

For God hath made all things beautiful in their time and season.  
THis now is the other part. 
God appointeth all men a time and season.  They that wait not their time are troubled & vexed. Again, they that abide it, find much comfort therein. For every thing that God doth, and that is done by God, the gift is pleasant in his season. That is: when the heart is void of cares, & then hath some commodity or pleasant sight happening to it, that greatly delighteth it. Therefore such men reap pleasure, where other gather affliction and vexation, because they do their things in the time that God appointeth.   

Also he hath set the world in their heart, yet can not man find out the work that God hath wrought from the beginning to the end.  

Men cannot enjoy the things that god giveth them.  THis is a confirmation of the things gone before. Although (saith he) God hath set the world in their heart, yet are they not able to govern it through their own counsels. This is an Hebrew phrase, to give or speak to the heart, for to give or speak fair or mearily. This is it he would say. God doth not only set the world in their power, whereby they may use the things present, but also setteth in their heart, that they may use it with pleasure and joy. That they may have both joy and pleasure of it. And yet man knoweth not when his work shall begin or end, when or how long he shall enjoy it. Therefore man must be content, that hath the world in his use.  

They that are content with their state, use their goods present.  Paul speaketh in a like phrase Act. 14. And surely he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. And in an other place: Which ministereth to us all things abundantly. This joy hath the Christian and every one might have it, if he could be contented with things present. Well saith S. Hierome in his Prologue upon the Bible. 
The saying of S. Hierome.  To him that trusteth in God, all the world is in stead of riches. But a faithless body hath need even of an half penny, according to the Proverb: A covetous body wanteth aswell that he hath, as that he hath not.   

¶ But man findeth not out the work. etc.  
THat is to say, man can not know, would he never so much vex himself there about, when God will do him good, 
Things to come, must be commended to God, & things present must be enjoyed.  when to begin, or when to make an end. Even as no man is able to search out, or declare the hour when any shall be borne, how long they shall live, or when they shall die, study they never so much. We must therefore say: Lord, it is in thy power to give things for the time to come, in the mean season I will rejoice in that thou hast given me, and in that thing that is present. Thus the other actions of man's life, whereof he hath rehearsed a great many, are not in man's power. For if it were, some men would always make war, other would always give themselves to gaming, other would always be occupied in building etc. Because many men give themselves hereunto. Therefore all the world is ours, only we must not prescribe God any time or manner how we will use them. I will not (saith God) be measured according to your devices, for so should all things be at your commandment, and I also. He concludeth therefore as in the chapter gone before.   

And I know that there is nothing good in them, but to rejoice and to do good in his life. And also that every man eateth and drinketh, and seeth the commodity of all his labour, this is the gift of God.  

What is most pleasant to a man.  THese things are well enough understood by the premises. For this he meaneth to say. There is nothing better for a man in these miserable cases, then to enjoy the things present, and to be merry at his heart, without care and study of things to come. But this is the gift of God that a man can so do. I am able (saith he) to teach the what to do, but to do it myself, or to give the power to do it, I am not able. He showeth both what is to be done, & where that we must do is to be received. He declareth that our cares do only vex and molest us, but he teacheth us that we must call upon God, to remove away these cares, and to give us good success and peace of mind.   

I know that whatsoever God shall do, shall be for ever: to it can no man add, and from it can none diminish. For God hath done it, that they should fear before him.  
THis is to say, 
God's works are stable, but man's frail & unsure.  I saw that all things that God doth, endure for ever. As for our works, they be vain and uncertain. And this antithesis or counterpoint is to be well marked. God only (saith he) can bring his purpose to pass, & appoint them in their times. Look to whom he giveth the gift to enjoy things present, he hath it. He is faithful and sure. That he giveth, no man can take away. If he give life, no man can bereave us of it, although the world and Satan rage and rave. For he is sure and everlasting. If he give me good eyes, I shall keep them notwithstanding Satan would throw all the dust of the earth into them. If he will grant me strong, and whole arms and legs, no man shall be able to take them from me. All our works have their time and hour ordained, which we can not appoint. Who then? God himself appointeth the hour, and not fortune and destiny, as the Philosophers suppose. When he suffereth the hour to come which ordained it, than it cometh.  

Therefore will God have the works of men to be uncertain, because, he he will be feared.  Why then doth he so trouble men with this vain cogitation, reserving all times and seasons to himself? Therefore (saith Solomon) because he would be feared, because we should not be rash in our businesses, nor attempt any thing proudly and presumptuously as of ourselves, as Paul also teacheth us: Walking in fear, knowing that it is not in man's will and endeavour, because it is he that worketh both the will and performance. He that believeth these things, that is, that our affairs lie not in our own power, he doth nothing rashly. He attributeth all to God that worketh it, and looketh for it at his hand. If he grant it, he enjoyeth it, if not, he can be contented to lack it. If he take it from him, he beareth it. Thus remaineth the glory of God, the humbling of ourselves, and the true worship of God in us. For this is the fear of God, to set God in our sight, to know that he is the beholder of all our works, and the author of all prosperity and adversity.   

That that hath been, is also now, and that that shall be, hath been already, and God requireth the things that are past.  
BEfore in the first Chapter, he said: 
The difference between the works of God, and man.  What is that that hath been? that that is to come. etc. Because in that place, he spoke of men's works and doings, here in this place, he speaketh of Gods. Man's mind can not content itself with the things it hath, but still wisheth for the things to come. And when those things are come that it wisheth, it is not contented neither, but again desireth other things, so that it is never satisfied. For this is the condition of the heart of man, always to gape after future things, and never to be filled. But God proceedeth after a contrary sort and manner. For that that hath been with him, is yet still: that is to say: be turneth him not to things to come. For thus saith the Scripture of him. He beheld all the things he made, & they were very good. God resteth in the work that he maketh, and doth not so hop and leap to the desire of things to come, as man's mind doth. And they the walk according to God's appointment, do even like: their heads stretch not to future things, containing things present. The godly person laboureth & worketh after a constant sort, and constantly enjoyeth the thing that God sendeth.   

Because God requireth the things that are past.  

God's works & man's are not all one.  HE compareth (as I said before) gods doings and manners together with man's, by way of an Antithesis, or counterpointing. Our study is to neglect and set light of the things we have, and to behold and wait for the things we shall have. But God pursueth the thing that is, and persevereth in his work, that the thing he doth, may be stable and constant. In like sort are the studies of those that are godly. This is it he would say. Even when man goeth about to let or hinder God's work, yet God seeketh how to defend and maintain that work that man goeth about to hinder and let. etc. God appointed David to be king: Absalon persecuted him, and went about to let it. But God again restored that that Absalon would have letted. The things that God appointeth are not so inconstant and fickle as man's devices. For God doth not abhor and loath his own counsels.   

Moreover, I saw under the Sun, the place of judgement, where was wickedness, and the place of justice where was iniquity. And I thought in mine heart, God will judge the just and the wicked: for there is a time for every work & purpose.  
WHat should I speak of the vices & vanity of man's devices, 
Unrighteousness in common weals.  where as even in the place of judgement, that is, where justice and law should be administered, wicked men and ungodliness do reign. And Solomon doth not so much complain, that ungodliness is in the place of judgement, as that it can not in that place be amended and corrected: as though he should say. All things are utterly so vain, that the care of correcting this unrighteousness of officers, doth no good. When I saw this wickedness, I thought to correct it, but I found that I was not able, till God would correct it. So our Prince Fredrick was wont to say: 
The saying of Fredrick Duke of Saxony.  The longer I govern, the less I know how to govern. Again: Where shall I at length find him that I may trust? See in the courts of all princes, how notwithstanding there be divers good men that wish well to the common weal, and give good counsel thereunto, yet will there be always some found, that will dash and trouble all their counsels and devices. Such therefore, and so great is the malice and naughtiness of man, that man is not able to amend and correct all men.  
Salomon's meaning therefore is, that if a man would break his brain to correct all men; he should reap nothing but travel and care of his doing. Therefore the matter must be committed to God, and such stones taken and lifted up, as we are able to rear and weld. That that will not be reared let it lie still. I (saith he) that was a wise king, over an holy people, and a diligent setter forward of righteousness, was compelled to suffer wicked persons to be in public office. For although I had displaced and put certain of them out of office: yet always would some other prove the like. Then how will it fall out with other Princes. Therefore it is the best to do that God appointeth, and the rest to commit unto him, which in his time shall judge both the righteous and unrighteous. For men will not, nor can not, although they were never so willing.   

There is a time for every work and purpose.  
ALl things (saith he) have their time. Vice's can not be corrected, until that appointed time & season come. In vain therefore do we go about to prevent that time, by our amending of all things afore that time. In so much that my enterprise succeeded not in mine officers. I did what I was able, I corrected as much as I could, the rest I committed unto God.   

I considered in mine heart the state of the children of men, that God hath purged them: yet, to see to, they are in themselves as beasts. For the condition of the children of men, and the condition of beasts are even as one. As the one dieth: so dieth the other.  

A complaint of the confusion of man's life to the outward sight, against which the word of God must be set. For there is a difference between the godly & ungodly.  THis place is somewhat obscure, not so much of itself, as through the default of the expositors, which greatly trouble themselves, while they suppose for the most part that Solomon speaketh in the presence of the ungodly: but this is but a cold invention and supposal, although a received. Me thinketh the sense is to be taken plainly. He maketh a manner of a Sermon or collation of man's ways and devices, that they are all but vain. At length he cometh to the trouble and vexation, that is in officers, how they which aught to be a rule & ensample to other, are also vain themselves. So of special propositions going before, he descendeth to general. What shall I say or speak of singular estates, of persons, when we be all as beasts? Is not this a miserable case among men? Wherein differ they from beasts, which have no remembrance or feeling of God? But here riseth a question. Wherefore he compareth men with beasts, whereas before he taught us there was a religion and fear of God, and a life everlasting after this life. Which thing hath most troubled the expositors. The aunwere is short. The interpreters do not here mark the scope and drift of the book, neither do they remember (which thing yet Solomon doth often repeat) that he speaketh of the things under the Sun, which in the new Testament, and more commonly is said, in the world. For this book maketh a difference between a godly life, & the life that is led in the world, or under the sun. To have a cheerful heart, and to joy in the things that God giveth us, in the fear of god, is nothing of the world, but a gift of God from heaven, and above the sun. But to be vexed with the care of worldly things, is a beastly state and condition.   

The state (or fashion) of the children of men.  
IN the Hebrew tongue this word is of a large signification, but as it is here used, it signifieth a fashion, manner, order, conversation, as in the Psalm. 109. Thou art a Priest for ever, after the order, or fashion of Melchisedech. I think it signifieth properly a guise, or manner. The Epistle to the Hebrews doth notably handle this word of the Psalm. For even as Melchisedech (saith he) had neither father nor mother &c: even so and in like sort etc. It cometh of this word Dabar, which is a thing or cause. It signifieth therefore a fashion, or manner, so that the meaning is: I considered in mine heart the manner or fashion of man's life. After what sort men behave themselves on earth. What success men have in their doings, and how they behave themselves.   

For the condition of the children of men, and of beasts are all as one.  
THat is the like things happen to men, as do unto beasts. He meaneth man passeth up & down this life as the beasts do, and getteth no more by his life, then do the beasts.   

As the beasts die, so die men.  
HE speaketh of the hour of death, 
The hour of death is uncertain.  not of the kind. That is, as the hour of the beasts death is uncertain, so is the hour of man's. A beast knoweth not when he shall fall sick or be whole, or when he shall die, no more knoweth a man. Why therefore are we so proud? Since we know no more when we shall die, then doth the beast?   

For they have all one breath, and there is no excellency of man above the beast. For all is vanity. All go to one place, & all was of the dust, and all shall return to the dust.  
THis place can not be wrested to the mortality of the soul, 
It seemeth that men & beasts have both one kind of death, but there is yet a great difference: for the souls are immortal, & the bodies of men shall be revived.  because he speaketh of things under the sun. Certes the world can not perceive, nor believe that the soul is immortal. But if a man regard the likeness that Solomon speaketh of, man dieth like as the beast doth, & breatheth even as the beast doth. In a kind of likeness therefore we be all one. The Philosophers reasoned in deed of the immortality of the soul, but so coldly, that they may seem to have done nothing but trifle, but Aristotle chief so disputeth of the soul, that in all places he taketh circumspect heed that he reason not of the immortality thereof, and would not express what his meaning was. Plato reported rather what other men said, than what himself thought. For the immortality thereof can be proved by no reason of man, because it is a thing beyond the sun, to believe the soul is immortal. In the world it is not seen, nor understanded for a certainty, that the mind of man is immortal.   

All go to one place etc.  

All things living shall return into dust of the earth.  THat is, unless the Lord gave his spirit unto man no man could say, that man differed any thing from the beast. For man and beast are made both of one matter, of dust, and return again also into that dust. And the returning again into the same thing or place, is an argument of likeness between man and beast. Not that it is so in deed, but because the world according to the likeness falling out between them so supposeth, & can not suppose otherwise. Therefore to hold or believe otherwise, is required an higher matter, then is the world.   

Whereby he trieth them.  
THe Hebrew word signifieth to purify or choose. God saith he, 
Men in their miseries are comforted with hope of eternal life.  suffereth both man and beast, all after one sort and fashion to come into the world, and to go out of the world. But this he suffereth to try whether men will only regard these outward appearances, and be led with the arguments of the wicked, & believe none other thing. The godly by these things are so exercised that their faith is the more increased. They pass out of this world in deed, as do the wicked and the beasts, but in their heart and spirit they are comforted and at quiet.   

Who knoweth whether the spirit of man ascend upward, and the spirit of the beast descend downward unto the earth?  
TEll me plainly (saith he) of one man, 
The ungodly doubt of the immortality of the soul.  not of the godly, but of those that are under the sun, or in the world, which can affirm that the soul shall live after this life, considering he seeth the life of man and beast to differre in nothing. For assoon as their breath faileth them, they die both. This no man knoweth. But in that we know it, we know it not as men, but as the sons of God, and above the sun, as who have our conversation in heavenly things, and belong unto heaven. In the world this knowledge is not, neither is there any peace, but all things come to pass as with beasts. There were in Gréece most excellent wits, which yet never uttered any sound learning touching this matter. Lucian a man of a sharp and pleasant wit disputeth earnestly hereof, but scoffing only at the Philosopher's opinions of the soul.   

¶ Therefore I see that there is nothing better, then that a man should rejoice in his affairs, because that is his portion. For who shall bring him to see, what shall be after him?  

The opinion of godly men which believe the immortality of the soul.  THis is the opinion of those that be godly, for they have taken hold of this doctrine. The ungodly are vexed with the likeness and similitude between us and beasts, and can find nothing but vanity in their travels. For this doctrine they neither know, nor believe, for reason can not persuade it them. And by this place is all the whole heap of Philosophers convinced, gathering many things together touching the immortality of the soul, which they believe not. This therefore is the portion of the godly, to enjoy the things present, and not to be troubled with things to come. But this cometh not to pass under the sun. They that do otherwise clog themselves with double incommodity, they enjoy not the things present, nor attain not to the things to come, and it happeneth unto them as unto Aesop's dog, that snatched at the shadow, & lost his meat. So these men loath the things present, and seek for other things. Thus hitherto Solomon hath discoursed most in generalities of the vanities of this world: now follow certain particulars.    

The fourth Chapter.  

So I turned and considered all the oppressions that are wrought under the sun: & behold, the tears of the oppressed, and none comforteth them, nor delivered them out of the hands of their oppressors, to comfort them.  

A complaint of the misery of man's life from which without the help of God, he can not be delivered.  hitherto Solomon hath reckoned the vain devices of men. By reason that God hindereth and letteth them, namely how those things only, which God doth and appointeth, attain & come to their end, and can not be letted or hindered. Now henceforth he reckoneth the impediments of men's devices, that is, the means and causes, whereby God useth to revoke us from our counsels and devices, compelling us to use those things that we presently have. I saw (saith he) that neither Princes nor Magistrates are able to take away violence and injury from among men, yea God setteth naughty disposed men in their way, from whom they can not be delivered. David being a very good prince minded to profit and do good to the common weal, but joab and Absalon did hinder & let him. 
Slander, or reproach.  He went about to make joab out of the way, but he was not able. Thus have Princes their hinderers and disturbers, whom yet they are compelled to suffer, and by whom God hindereth the devices of the wise. I saw also how judges were corrupted & bribed, 
Oppression of good men.  and how tyrants oppressed the widows, and fatherless children etc. And surely greater is the violence and fierceness of man, than any man is able to rule and correct, but God alone.   

Wherefore I praised those that are dead, above those that are living, and I counted him that yet was unborn better then them both. For he hath not seen the evil works that are wrought under the sun.  
HEre again these fine witted men dispute, 
If the godly had no consolation, it were better not to be borne, then to live in so great misery.  as though Solomon spoke like an ungodly man, that preferred the dead before the living. Albeit Augustine treating of the place of S. john: (It had been better for that man that he had never been borne.) saith: It were better for a man to be in evil case, then to have no being at all. Howbeit these men deal sophistically. Damned & miserable creatures thus think and judge, as Solomon here saith: For undoubtedly, they had rather not to be at all, then to be continually so tormented, and this in deed were better for them. Therefore Solomon saith well in this place. If we consider the miseries & afflictions of men, and have respect only to this life, we shall praise the dead, rather than the living. A man were better to be dead, then to see so great misery and calamity. He speaketh nothing of the judgement to come, but of things done under the Sun: where it is better not to be, then to see such afflictions of men. Which thing also the Gentiles perceived: which affirmed, that it was the best thing not to be borne, or being once borne, shortly to die. Therefore this place is to be understanded plainly by way of comparison.   

Also I beheld all travail and perfection of works, that is in the envy of a man against his neighbour: This also is a vanity and vexation of the mind.  

another kind of man's misery, envy, hatred, contention, used in this life.  HEre is another kind of calamity & impediment of man's devices: Even as among great men, and men of power reign slandering and oppressing. etc. So among the commons is there nothing but envy, emulation and hatred. etc.  
Look upon the commonalty, and consider the artificers, there thou shalt find how evil disposed they are, what naughtiness, fraud, deceit, and backbiting is among them, and how they hate, and envy one another to the death. If a man be cunning in any thing he is hated, and hath enemies. He that is a good workman hath an hundred that hate him: whereby it cometh to pass as the Poet saith, that the potter envieth the potter, the Smith, the Smith, and the Poet the Poet. This is the case and course of all Artificers. Imagine there were one that would learn some craft or occupation, 
Men must not leave their vocation because of the evil will, or unthankfulness of others.  whereby to get his living in time to come. If he should learn it so exactly that he should pass other therein, then would other a great many envy and hate him. What then: Should he leave of? Should he learn nothing? No. But labour still to his power, and commit his work unto God. What shall we do at our study and books? Shall we give over, because our Scholars perceive not this, or that thing? or because learned men are despised? Not: go forward with that thou hast in hand. Wait still for the hour. For thou knowest it is well done to teach other. Regard not therefore the world, or thine own devices: Whereto soever thou appliest thyself, thou shalt find troubles.  

We must follow our vocation although men envy, or hate us.  We thought in these days, to have done many good by means of the Gospel, and hoped that all men would have embraced it, but even they whom we benefited, in delivering them from the Pope's tyranny, do foully bewray us, and they at whose hands we looked for aid and help, tread us under their feet. What shall we now do? Shall we take indignation thereat? Shall we cease of from all our doing? No. Let them envy, despise and persecute: we will hold on as long as we are able, teaching, labouring, writing, learning, for so is gods will we should. For without envy, no man that meaneth well to do, shall live in this world. We must not appoint the time when our travel shall do good. Let God alone therewith. Only, see thou labour, and do that God appointeth thee. And think not that thou art able to redress all things, to see that all Officers be good, and all Artificers and crafts men at peace and unity. Thus therefore he saith:   

I saw the industry and perfection that is in workmen.  
THat is, 
Warnings and comforted evangelical.  I saw men well framed & disposed to their duties and occupations, but they could bring nothing to pass according to their desires, because it was not in their power, the hatred of their neighbours was such an hindrance to them. Therefore these be plainly admonitions and comforts of the Gospel, which call us from the ears of this world. For many are the heaps of man's vanity and misery, and every where at hand. When I first began to preach, I traveled diligently to make all men good, but it was said to me, and that truly: he is to young as yet to teach old knaves to become honest men.  
The same falleth out in all other professions. This evil bestyrreth itself in every kind of life. The best is therefore to enjoy the things we have, and to go forward with that we have in hand, and to let evil pass by us. And so shall we delude the world.  
To be short, he that will live quietly, 
How a man may live.  must think with himself, that he shall see nothing in the world but vanity, and then shall it not grieve him, if any evil happen, & he shall rejoice in those goods that God hath given him. And if thou be driven to such necessity that thou art compelled to provide for thyself, do that is lawful for thee, and then let God do what pleaseth him. But if thou wilt wittingly give thyself unto the world, 
All things can not be redressed.  to correct all that is amiss, and to remedy all inconuiences, and wilt drive Satan out of the world: thou shalt procure thyself travel and sorrow, and naught else, and shalt as little prevail, as if thou wouldst go about to stop the course of the river Albis from flowing. The affairs of this world will not nor can not be governed at man's pleasure, but he that made them all, the same ruleth them also as he seeth good.   

This also is a vanity and vexation of spirit.  
IF for example thou wouldst remedy this envy, and such like evils. Let them envy one another, let and hinder one another, deal unjustly one with another: if God mean to use thy help and counsel, he will do it in his time and place: wait thou for that. Even so now, if it please him to preserve studies and schools, he knoweth the time and persons by whom to do it. They whom we think fit for this purpose, be many times most unhandsome and unfit.   

The fool foldeth his hands, and eateth up his own flesh.  
A Fool in this place signifieth not (as we commonly understand it) a dyssarde or natural, 
Whom Solomon calleth fools.  but a wicked man and a naughty, whom in the Dutch tongue we call, a lewd ungodly person: such as are those envious bodies, who being not able to do any thing themselves, do yet disturb and hinder other. Such men being of no account themselves, and without wit and industry, do no good while they live, but be grievous unto others. Even like those that teach or learn naughtily, foolish and unlearned preachers: so are there among artificers, such drones, as we call pelters or counterfeiters, which only be impediments to other, and can do no good themselves. Such there are among the magistrates, hynderers of the common weal, so that they most disturb the common weal, good studies, and other virtuousness, who we hoped would most have furthered the same. So many foolish preachers more hinder the Gospel, than the professed enemies of the same.   

¶ The fool therefore foldeth his hands.  
HE is no earnest labourer, no wakeful person, but a sluggard and sleper, which careth not for his labour, but hindereth contemneth, and backbiteth other. This is to fold the hands: to do naught himself, but to hinder and let other. The like phrase is in the vj. of the proverbs. Fold thy hands, and poverty shall come on thee as one that traveleth by the way. 
To fold the hands together, a sign of some evil luck.  Hereof it seemeth to come that Pliny saith: It bodeth some evil luck to fold the hands together, which was very well said of them but not understanded. Contrariwise of a diligent and good housewife it is said: Her hands laid hold on the spindle, that is, She doth earnestly mean it. Such foolish and naughty men doth God raise up to hinder and let our devices.   

He eateth his own flesh.  
Again this is an Hebrew phrase, for he consumeth himself. The like is in Hiob. 
To eat ones own flesh, is to vex himself.  I tear my flesh with my teeth. This he meaneth. Such foolish men profit not themselves, but hurt & withstand other men. He envieth at other men, and fretteth himself away. Such a man in a common weal is like unto rust and worms, hurtful both to himself and to other. And therefore do they likewise continued as patches.   

¶ Better is one handful with quietness, than two hands full with labour and vexation of mind.  
THis may be understood to be spoken either of the fool by way of imitation, 
Men must be content with mean estate.  or else plainly and by way of affirmation of Solomon. If by way of imitation them must it be taken as a wise counsel of a foolish man, which abuseth a very good saying, after his doltish sort, as such as he is used to do. As if he should say: why should I take such pains, as doth this man, wearying and toiling himself with such labour and travel? Why should I wear myself away? I shall receive as much as an other, so excusing his slothfulness, as a certain Monk said, affirming there was no reason why he should consume himself away by studying, considering he received as large a portion as the Doctor. Amongst such fellows we have to live, although they be intolerable even as when we are constrained to walk through woods and thickettes, where we must strive to get out, although the brambles and thorns stay and hinder us never so much. For this world is nothing but thorns. If thou wilt take them affirmatively as the words & counsel of Solomon, which sense pleaseth me best, than this is the meaning. Seeing in all affairs there be lets & impediments, what shall a man do? Fret not thyself, though such fools hinder thee. And if the fool will fret himself, yet hold thou on in thy labour, and enjoy that thou hast gotten mearily. If thou canst not have both thine hands full, take in good part that God giveth thee, though it be but an handful. And although thy gain be but small, yet content thyself, and live cheerfully therewith.   

I turned myself, and saw an other vanity under the Sun. There is one alone, and not a second, which hath neither son nor brother: yet is there no end of his travel, neither can his eyes be satisfied with riches, neither doth he think, for whom do I travel, & defraud myself of pleasure? This also is vanity, and an evil travel.  
SAlomon goeth on, 
The covetous are reproved.  in reckoning the cares that follow the vanities of men, among the which he accounteth this covetous Euclio, which gathereth & hoardeth up heaps, and yet can enjoy none. All the world for the most part is entangled with this vice. All men seek that is their own, and provide for the belly, yet chiefly he reprehendeth such as break their brains to enrich themselves, and only gather for others, neither abiding a time to get them, neither to enjoy them.   

There is one alone. etc.  
THis vice the Poets also condenme, and worthily deride in their fables. For the covetous man enjoyeth not his gold, he only looketh on it, and yet his eyes are not satisfied, even as the Poets fain of Tantalus. For thus writeth Horace: 
The thirsty Tantalus doth stand, in water up to chin:  
And feign would of the River drink, that glideth by full thin.  
Laugh not (I say) for change the name, and then the tale is told:  
Of thee that heapst and sleepest upon, thy bags of gathered gold.  
Or as a man that fears to touch, some holy thing, art fain,  
To look and gape upon thy gold, or else from it refrain.    

It is better therefore there be two then one, for of their labour cometh some profit. For if one fall, his fellow will lift him up. woe unto him that is alone. For when he falleth there is none to lift him up. And when two sleep together, they shall one warm an other. But how shall one become hot. And though one may overcome one, yet two may make resistance: a threefold cord is not easily broken.  
THis is the counsel of Solomon commending society and fellowship of goods, and commanding us to use things present, 
A commendation of community of goods, for goodness will communicate itself.  and not to labour for ourselves only, but for other's behoof also. fellowship is profitable for the preservation of goods. The covetous body will have no partner or fellow and condemneth the community of goods gathering to himself only, being a very dog at the hey stack. These solitary persons, and scrapers, no men but beasts, Solomon in this place condemneth. It is better saith he to live in society and fellowship of goods, for if one fall. etc.  
This place they racked to sin and confession, 
The depraving of this place.  thus understanding and expounding this text. If any man had fallen in sin, and had had no holy man to have made his confession to, he had not been able to have risen into the way of grace and godliness. Howbeit we have declared that Solomon speaketh of the course of man's life under the sun, against man's vain vexing of himself. For he commendeth the society and fellowship of man in enjoying their goods, against the solitary life of the covetous. This is that he saith. The covetous man profiteth neither himself, nor other. No man feeleth any commodity by him, as he that liveth not with any man, but keepeth his goods only to himself, yea in having them, hath them not. But who so leadeth not his life in such solitary wise, of him cometh some commodity, being profitable to himself, and receiving commodity of others. For this society maketh to the preserving and increasing of goods. This is it, that he afterward addeth: he hath none to help him. Again: how shall one become warm? He hath no help, no counsel, no comfort in affliction. What hath he when he alone gathereth for himself? he is only a beholder of his money, as it were of some painted table.   

¶ A threefold cord is not easily broken.  

Communion of benefits is a band of human consolation.  HE intermeddleth a feat Proverb, as he doth oftentimes hereafter, and that according to the manner of a good preacher. The meaning is, It is better to have fellows, and to enjoy things in common, then to be a covetous body, solitary, raping and reaving only for himself. In fellowship there is mutual help, aid and comfort, where the covetous man's life is miserable, vain & full of affliction, being at length compelled to die like a miser. This thing he confirmeth by a Proverb, borrowed as it may seem hereof. A certain wise father ready to departed this world, called his sons unto him, delivering them a bundle of rods to break, which when they could not break, being bound fast together, yet being taken in sunder, they broke. Thereby teaching his sons, that their force and power should be invincible as long as they lived in unity together, and would one help an other. For through concord small things would grow & increase, where through discord they would loose and fall in sunder.   

Better is a poor and wise child, them an old and foolish king, which will no more be admonished.  
HEre is an other kind of life after these covetous persons and unprofitable to others. 
He reprehendeth ambition.  Even as he said there was vanity in covetousness, so now he saith there is the same in ambition. For many are borne to be kings, and yet remain not so. Many come out of the prison and become kings and richmen. Other forego their kingdoms and become servants, because we should know, that our devices are nothing. Our counsel, our endeavour doth nothing. Therefore some of captives become kings, and govern well, because God prospereth them, and some that be borne kings govern naughtily. I have seen many children godlily brought up, and very well instructed, which when their tutor hath been gone, and they come to their inheritance, have proved very ungracious and wicked grafts. And other without any education and instruction have made good men, what then? Shall we neglect our children? Shall we not instruct them? Shall we set all at six and seven? No.  

Labour is commanded but care forbidden.  This book seemeth utterly to teach us negligence & slackness in things, but it doth nothing less. It teacheth us in deed to set nought by our own devices, and cares, wherewith we trouble & vex our mind. So while the Gospel rejecteth the righteousness of works, it setteth not our hand at liberty, but our conscience, because God hath commanded the work, but forbidden the care. So our children must be instructed, but touching their profit therein the care must be committed to God. Even as the husbandman must sow his seed, but commit the care of his crop unto God. Even as God by his law that he gave this people, omitted nothing that might belong to the governing of them, although it took not such effect as it aught, and fell out evil with a great many: so must the Magistrate have a diligent care, that the common weal may be well governed, and defended, but yet not trust to his own industry and counsel. He must do his diligence and take pains etc. But he must put away cares and vexation of mind. For we must not prescribe God any means, place, or time. As the husbandman throweth his seed into the ground, afterward he goeth his way, and taketh his rest, nothing careful for the increase, for else he should never have any rest. Therefore let no man think that Solomon condemneth mens labour. He forbiddeth cares & anxieties, but labour he requireth.   

For out of the prison he cometh forth to reign, where he that is borne a king loseth the same.  

The affairs of man pass wonderfully and are not ruled by our devices.  THis saying agreeth with the premises in this wise: therefore is a wise child better than an old fool, because many times it cometh to pass, that some cometh out of the prison to a kingdom, & some other of kings fall to be ignominius and foolish, as Manasse, Zedechias. But contrariwise joseph being delivered out of prison, become the chief ruler in Egypt. And in our days Mathias king of Hungary being brought out of the prison was made a mighty king. Such things many times come to pass in the world, as the Roman histories declare. Valerianus none of the worst Emperors, being taken prisoner, served for a stool to the king of Persia to get on horseback by all the days of his life. How happened it so unto him? Because his hour appointed of God was come. Wherefore then take we such cares: Sufficient to the day, is the care and travel thereof.  

The education of a king.  Therefore a kings son must be informed, and brought up like a king, but to prescribe him what he shall do in time to come, and how good a king he shall be, is but an afflicting of the mind. This must be committed unto the determination and will of God, and we must say: Lord God I instruct and teach this child in deed, but make thou him a king, at thy will and pleasure.   

I beheld all the living which walk under the Sun, with the second child, which shall stand up in his place. There is none end of all the people, and of all that were before them, & they that come after shall shall not rejoice in him. This is also vanity and vexation of spirit.  
SAlomon calleth the living, those that live gorgeously, and as though they sought for no other life, but that the world had been created for their sake only, as the gallants of the court use to do. He continueth in the example of a king's education, whether it be to govern at home, or in the field. Education (saith he) is a good thing, but man's will & study bringeth not to pass that he would. The devices of education are deceitful, the travel is necessary, but the success and care oftentimes beguileth us. 
Our devices deceive us.  Therefore he teacheth us that our devices are vain. For if care and counsel deceive us in a king's education, how much more will it deceive in education of the commons, where is less care, and slenderer education.  
That he saith the living, or all the states under the Sun, keep company with the second child, he meaneth not all simply, but the most part of the kingdom: so that the sense is, all the company that be about the king, wait and attend upon the kings son his beck. Every one cleaveth unto him, having conceived some great hope of him. For this young Prince is the second youth or springal, which standeth in steed of another king, that is, which shall be king, and succeed in the kingdom after his Father: Before whom, and behind whom is there a great company of people, that is to say, he is waited on with a great multitude of people behind & before, guarding him, as though he were king. There is a great hope in this young man, that he should pass his father in power and authority. All men deemed and judged very well of him, and yet they rejoiced not in him. Why so? Because he answered not their expectation, because he proved such a fool and dullard, according to the proverb, saying: either a king, or a fool borne.  
Thus Nero in great hope and joy of the people was made king, 
Nero.  in so much as the first five years of his reign is of great fame and renown. But the years after proved most unlike. 
Heliogabalus. Commodus.  So Heliogabalus and Commodus also were choose Princes and Emperors, with great expectation of the people that they would be good men, but they deceived all men of their hope and looking. For one of them degenerated into a most filthy man, yea into a beast, rather than a man: the other fell out to be most incommodious, and the third proved Nero. 
Good princes are rare & seldeom.  Wherefore a good Prince is a most rare Phoenix. For mens counsels are deceivable, in so much that he of whom we conceived many times some singular hope, him we most repent us of. So Roboam, 
Roboam did degenerate.  the son of a most wise father, of whom surely the people conceived a very good hope, as one brought up godlily under his father: yet proved he most unlike to his father. If therefore men's counsels so fail in the highest degree of life, they will much more fail in the life of private persons, in thy house, in thine office etc. For even there also thou shalt have thy child either an artificer, and workman, or a fool. etc.  
In deed he speaketh of kings, for in honourable personages are honourable exploits and deeds, that is, such as are apparent. The deeds of private persons commonly are either neglected, or less observed and marked: but according to the Dutch proverb, A wise man committeth no small folly. If a Commonner offend, or commit some foolish fact, it is not much regarded. Otherwise, the state and condition of private men and kings is all like.  

Labour & endeavour are not condemned, but men's own devise and carefulness.  Therefore Solomon condemneth not the pains taken in education of a king, in enriching of a child, in governing of a family and household, but our devices, whereby we will rule and order all the matter. He commandeth the work, but he forbiddeth thee the care. Travel thou instantly, but commit the success and effect to God. Remember the example of the king diligently brought up and informed, & yet altered, that thou mayst know how things go not by our devices and endeavours, but by the will of God, which hath appointed a time and season for every thing, out of the which nothing can at any time succeed. Therefore if he answer to his education, thanks must be given unto God, not to our study and care, but unto God's blessing. If our corn grow well, we have to thank God for it, not ourselves. For how is man able to defend his corn either from birds, or beasts, or worms, or from the envy of Satan. Therefore it lieth not in our care and cark, but in the favour and blessing of God, to the end we should thank him only, which worketh all in all, according to his good will and pleasure. So falleth it out in the education of our children. If thou hast a good child, say the Lord hath given him and brought it so to pass: If not, say, this is the proof and state of man's life, I did my diligence, the Lord would not have it so: his name be blessed.    

The fifth Chapter.  

Take heed to thy foot, when thou interest into the house of God, and draw near to hear: for that is better than the Sacrifices of fools, for they know not how much hurt they do.  

The abuse of this book.  HEre do I begin the fifth Chapter, for it is a new place. By reading this book, it happeneth to the unwise, as unto the ungodly, through the preaching of the Gospel. For when these men hear the righteousness of faith and Christian liberty preached, and the righteousness of works denied, by and by they reply: let us then do no works, but let us sin on still, for faith is sufficient. contrariwise, if works be preached as fruits of faith, straightway they attribute justification to them, & seek salvation in them. So always these two things follow the word of God, presumption and desperation, so that it is an hard matter to hold the right way. The like falleth out by this book. The unwise when they hear this doctrine, that we aught to be quiet in heart and mind, and to commit all unto God, infer thus: If all things be in God's hand and power, then will we not labour at all. Even as the other offend on the other side, in being too careful, while they will moderate and rule all things after their own measure & devise. But we must all hold the straight way to do our diligence, and what we are able, according to the word of God, but not to measure our doings after our own devise, but to commit all the success of our doings to God's wisdom.  
It seemeth to me therefore, that Solomon in this place useth a kind of prevention, and wholesome exhortation to them that walk not in the right way, but either are too remiss & slack of their labour, or else too careful, counseling them to be ruled by the word of God, and yet in the mean season to take pains and do their endeavour diligently.   

Take heed to thy foot, when thou interest into the house of God.  
THe temple or house of God was ordained not so much for sacrificing, 
Why churches and assemblies of people were instituted.  as for preaching, that the people of God might meet together, to hear the word of God. As a Prince calleth his house together, not only to eat and drink, but to hear his word etc. Therefore where the word of God is not heard there is no assembly of God's people or house. 
Why he biddeth them to look to their feet.  He commandeth them to take heed to their feet rather than their heart, to the end, they should not be offended when they hear this doctrine, as David saith in the Psalm: My feet were almost gone. For after the word of God, whether it treat of peace of conscience, or outward peace, followeth offence. For it is that sign that shall be spoken against, for the fall and rising again of many. Even as Christ saith: Blessed is he which is not offended at me. To be short, the word of God is offence and foolishness to the flesh. 
Our doings & devices must be ruled by the word of God.  Thus he saith therefore: Thou hearest when I teach thee, but take heed thou be not offended, or make my teaching a stumbling block to thee: that when thou hearest, a man should quiet his mind, and that his devices be in vain, thou say not, then will not I labour at all, or think then thou hast nothing to do. Or contrariwise, that thou be not over careful, and wouldst govern and rule all thing after thine own reason. Man's cares, disputations, and counsels, are as uneffectual as Plato his policy or common weal. But if thou wilt avoid all offences, give thyself to the word of God, and to his working, and cast thine own devices and cogitations away. Open thine ears and be persuaded. Draw near to hearken. For in no ways neither of Gods nor man's can we be in safety, unless we give over ourselves wholly to the word and working of God, and stay us thereupon without any wavering of mind.   

For this is better than the sacrifices of fools.  
THis is added by way of a Proverb, 
To hearken to the word of God, is better than the sacrifices of fools.  to confirm this sentence. It is better to hearken to the word of God, than all the sacrifices and worshippings of fools. This he saith, because he would extol hearing and obeying of the word, above all works. For it is meetest of all, that we should hearken to the counsel of our God, as often as we come into the house of God. The wicked tire and weary themselves in their works, forsaking the counsel of God. 
Who be fools.  And here mayst thou see what a fool signifieth with the Hebrews, not him that we call a dysarde, but him that hearkeneth not to the word of God, or believeth it not with his heart, although otherwise he be never so prudent, because such men know not God, neither the things belonging to God, much less care they for them, but are vexed and carried about with cares, caring for that is not worthy to be cared for. Their care is how to do sacrifice. But lay thou hold on the best part: hearken to the word of God, and beware thou be not offended at it.   

For they know not how much hurt they do.  

Hypocrites know not how much hurt they do.  BY these words he expoundeth what fools are. For surely there is no man so evil, which would commit evil, if he knew it were evil in God's sight. Therefore he calleth those fools, ignorants, and blind, which do many things as though they were good, and with great earnestness, but yet are ignorant that these sacrifices which they so busily make are utterly impious. Thus Christ calleth the Pharisees blind, which used to offer many sacrifices, and to weary themselves in works, but neglected faith and charity, yea knew them not, calling that good that was evil, and so contrarily. Truly therefore doth Solomon call them fools.  
Here thou seest that the highest, 
The foolishness of hypocrites.  and chiefest point in religion is called, evil. For he speaketh of sacrifice which they made with great good intent and earnestness, because they did it, and regarded not the word of God. Abide therefore in the word, lest thou neglect the same, and follow thine own ways, and fall into the sacrifices of fools, as they did which vowed chastity, poverty, obedience, and such like, neglecting the word of God. All these in this doing were offended, and their feet slipped.   

Be not rash with thy mouth, nor let thine heart be hasty, to utter a thing before God: for God is in heaven, and thou art on the earth. Therefore let thy words be few, for many cares breed dreams, and multitude of words declareth a fool.  
THis is one part of them which are offended, and decline to the right hand, 
He warneth us to avoid offences.  which to much weary themselves and reason of god's counsels. Even as other say, if we should do nothing but only believe, then let us do no works: so these men say, if our counsels be of no force, then what shall we do? wherefore did God make us on this wise? wherefore giveth he one man good success, and another none? Solomon therefore counseleth us in this place not to yield to such cogitations, or to follow such disputers, but to abide in the word, and to do that God prescribeth us. Neither to regard the ones overmuch carefulness, nor the others over great negligence, but to hold on in the strait and high way.   

Before God.  
THat is, in the house of God, in this place where God is worshipped & preached, there be not to hasty to speak, that is, become not a teacher, but suffer thyself to be taught. The wicked after they have heard the word, do by & by bark and murmur at it, some on the left hand, other some on the right, both of them being swift to speak before God, while they will place their doctrines in steed of Gods. Therefore follow not that neither thine own, nor their words, but hearken what the Lord saith, as james teacheth thee: Be not many masters. The meaning is, 
The only son of God is to be followed as our teacher, & nothing must be taught contrary to God's word.  be not a master of thyself, or of other, neither hearken to thyself, or to other, but only to the word of God. For one is your Master and teacher which is Christ, who is in heaven, hear him.   

Dreaming cometh through multitude of cares.  
THese be two proverbs which he applieth to his saying: 
Ostentation of wisdom & overmuch that reprehended.  for it cometh to pass that where many cares and cogitations go before in the day, that divers dreams follow in the night, even by the judgement of the Physicians. This general proverb, thus he applieth: If thou reason & be carefully busied in thy mind how to order things, and wilt take care for all matters, there will ensue nothing but dreams, which will delude thee when thou art waked, that is at length thou shalt conclude but vain matters. 1. Timoth. Knowing not what they say, nor whereof they affirm. So where we & others appoint many ways, yet none of them is followed, much more when we prefer our cogitations and counsels before the word of God.   

And multitude of words bewrayeth a fool.  
THat is to dispute of divers matters, to be to wise in our own opinions, to teach and prescribe all men argueth a fool. Thereby is a fool to be known when he will seem to be wise. overhasty wisdom and righteousness cometh never to perfection as one said: I hate that boy that is wise to soon. This therefore is his counsel, that we should not be so ready to dispute and reason, as to hearken and do. And this text might have been concluded in two words: Hear, and hold thy peace. For he that can give good ear, we say in our Dutch proverb he will be a wise man. And he that with many words & much disputing, will seem to redress matters, is a fool, and setteth things the more backward. These are therefore notable proverbs, for manners, and which may be spoken against those, which through their own devices will get their living or which through their works will prescribe God a rule etc. Even as judas calleth them dreamers, which will order & appoint the Church without the word of God.   

For God is in heaven, but thou art on the earth.  
THat is remember thy state or condition. 
God must be heard & obeyed.  The great majesty of God is in heaven, thou art but a worm on the earth. Thou must not talk of God's works after thine own judgement, let God rather speak: dispute not of God's Counsels, nor go not about to bring thine own matters to pass through thine own counsels. It is God alone that can dispose, and bring all matters to pass, for he is in heaven. All this we thus express in the german tongue: few words, hold thy tongue. Thou shalt appoint God no rule. These men therefore offend on the left hand, which will not hear the word of God, but they will help matters to go forward, and teach God what he hath to do. These men he thus beateth down: Hear, and hold your peace, and do that which God commandeth & appointeth you, which if you will not do, you shall offend, and so become a dreamer and a fool.   

When thou hast vowed a vow unto God, differre not to pay it, for he delighteth not in fools. pay therefore that thou hast vowed. It is better that thou vowest not, than to vow, and not perform.  

The doctrine of vowing.  THis place is greatly tossed in the Church and kingdom of the Pope, as the only foundation whereon they build and set up their Monkish vows. We dispute not whether vows are to be performed or not, but whether the vows which they vaunt of, be vows, yea, 
What things may be vowed.  or no. Hierome and Lyra agree both in this, that a vow aught to be such as is possible for us to perform, and concerneth the glory of God. This they call a foolish vow, to gather up straws from the ground, and to claw the head with one finger. And Moses reciteth divers kinds of vows, and what things may be vowed, namely a field, an house, meat, cloth, our own body, all which are in our power. Thus the jews vowed their life and body to the Priests, to serve them for a certain time appointed. Furthermore, 
The vows of the old testament.  Moses hath no perpetual vow, but one which he calleth Anathema, namely a vow of death, in the last of Leuit. that that must be slain whether it were man or beast that was vowed, as did jepthe in the eleventh of judges.  
Wherefore if Monks will brag of their perpetual vows, 
The vows of Monks.  they must by & by be killed, if they will defend their vows by Moses authority. Otherwise all vows be possible, and for a time, so that thou mayst vow thy body to God, also thy field, thy meadow, thy garment, for a certain time. etc. that the Levite, or Priest may have the use of it. This kind of vow was very profitable for the levites, for their better maintenance & finding. And God appointed this for their provision. Our vows are utterly foolish, 
What our vows and wishes be.  if (I say) not impious. For we vow poveruertie and obedience, which are commanded in the Gospel to all Christians. 
To vow virginity is a thing impossible.  To vow virginity is impossible, Ergo, by Hierome and Lyra his judgement, they are no vows. Howbeit this place of Solomon seemeth to me, to pertain to those that are on the right hand, who hearing that their own ways profit them not, will afterward do nothing at all. For thus the fool disputeth: if by mine own care and devise, I can not bring that I will to pass, then will I not perform that I have vowed. etc. Against these contemners he saith: Do that that God commandeth: I quit thee not from labouring, but I appoint thee to do that the God hath commanded. He commandeth thee to pay or perform that thou hast vowed. Conclude all these sayings thus: hearken, hold thy peace, and do that thou hast to do, that is, that God commandeth thee.   

For he is not delighted in fools.  

God is angry with scorners & contemners.  NOw confirmeth he his saying with a threatening from God, he speaketh of such fools (after the manner of Scripture) as contemn and regard not the word of God: Be not reachles, make not light of it, for you shall not escape unpunished, but abide such pain as is ordained for them whom God forsaketh, and is angry with.   

Suffer not thy mouth to make thy flesh to sin, neither say before the Angel, that this is ignorance, lest god be angry with thy saying, and destroy the works of thine hands. Many words are but dreams, and vanities, but fear thou the Lord  
THis is a confirmation of the same sentence, 
Contempt of God condemned.  admonishing us that we be not obstinate in refusing to do that we aught, as he taught us before, not to be too careful, & to do all according to our fancy; & devise. Speak not (saith he) so carnally, so rashly, so foolishly, to hearken to thine own flesh, but speak according to the wrode of God. And say not this is ignorance, or a trifling fault, if I labour not, or perform not that I have promised, as men of light consciences make light of sin, and think that God regardeth not sins, or requireth not our good deeds. See thou excuse thee not, or neglect if thou offend him. For hereof spring heresies, when they set the word of God at nought, and shamefully defend it, standing so highly in their own conceit, that they think they have no need of God's word.  

What the Hebrew word Sigaion signifieth.  This security or negligence, the Hebrew word Sigaion declareth, which is used also in the title of the seventh Psal. & in the title of the song of Habacuc. For it signifieth ignorance, but not that that we call foolishness or lack of knowledge, but rather that which more truly we may call lack of conscience, or inconscience, if that were a Latin word, that is, when one doth not know a thing, or maketh no conscience of it: so that thou mayst refer it not to the Angel, but unto him that saith: I know no fault by myself, God will not reprove me.   

Before the Angel.  
BEcause God governed this people by the mean of Angels as is said in the epistle to the Galatians. The law was ordained by Angels, in the hand of a mediator. And Moses saith: to the people. The Angel shall go before you, commending to them the Angel that governed them: after this manner Solomon saith: say not before the angel. etc. whom the Lord hath appointed to be our governor Before the Angel is all one, as if he should say, before God: Lest God be angry with the same. etc. that is: See thou contemn not thy vow & so become infortunate in all thy ways and doings.  
Afterwards he concludeth all this place, 
Where many cares be, there are many dreams & vanities.  after the same sort, & with the same sentence almost that went before: Dreams only & vanities etc. For where many cares are, there be many dreams, and where are many counsels, and disputations, there be many vanities. Therefore fear thou God, be content with his word, & suffer him to rule at his pleasure. For he is in heaven, and thou on the earth, as afore is said. Labour thou, but let him govern thy labour & give success. For what gettest thou by all thy words, counsulting and disputing but trouble? For where many words are there are many dreams etc. This is the universal proposition simply converted. Where are many cogitations & disputations, there are many dreams, where are many dreams, there are many words & disputations.  

The sum of this doctrine.  The sum therefore of all is to fear God, and in thine heart to reverence & worship him. So Paul commandeth the wife to fear her husband, that is, so to reverence him, that she commit nothing that may offend him. Even so shall we fear God, that is we shall reverence him, and do or commit nothing that shall offend him. This he meaneth: Neither consent thou to them that are too careful, nor to those that are too careless. Be thou neither impious Despiser, nor presumptuous Counsellor & Searcher.  
Here now is the end of this place and admonition, not to be offended at the course of this life, Neither (faith he) dispute nor contemn, but reverence God, and think that it is Gods doing. etc. For god thus doth all things, to confounded our devices, and our flesh, and to declare that he is God. etc. For the flesh is either to careful, or to contemptuous. Thus Solomon in the middle of his oration taketh care to put away offence, lest any should be offended at his doctrine, and either neglect his business, or presume to much of himself. Therefore he counseleth us to perform our vow, that is to fear God, and keep his commandment.  
The Scripture understandeth by a vow not only Ceremoniales, 
What the Scripture understandeth by vowing.  but the whole serving of God. as David saith: psalm 49. Pay thy vows to the highhest, Likewise that the jews cried out: All the things that God hath commanded, we will do. This was a very great vow: Even so thou the hast promised to perform his will, stand to this vow, letting pass all other things, which God will not have the to search or care for. Now returneth he to the rehearsal of men's affairs.   

If in a country thou seest the oppression of the poor, and the defrauding of judgement and justice, be not astonished at the matter. For he that is higher than the highest regardeth, and there be higher than they, and the King is over all the earth, so see the ground tilled.  
AFter this treaty of godliness, 
An admonition against the offence taken when good men are oppressed.  he returneth again trimly to his Roll of vanities, where he repeateth one thing oftentimes as is used in Sermons. This he saith. I bade you fear God, or else you should do no good, yea you would say, there is no God, unless you were armed with the fear of God and knowledge of the truth. For when you see the poor oppressed and judgement subverted here you will murmur, what unrighteousness will you say is this? where is god become? why suffereth he these things? against these cogitations and offences, Solomon confirmeth us, fear thou God saith he, and think there is a judge appointed for it, he shall redress it. If thou canst not amend the judge, think this is the course of this world and how no man is able to 'cause all judges to be just, this only is in God's power, the high King.  
None understand these things, but those that have been in office. I have seen and proved in the Monastery, how many unjust men have been put in office, which thing yet could not be remedied. So Doctor Sulpitius being very willing and desirous to put good men in every office, 
The saying of Doctor Sulpitius.  and yet could not, was wont to say: men must go to the plough with such horses as they have: he that hath no horse, must go to plough with Oxen according to the proverb. 
Good politic men are rare.  So it fareth in worldly affairs: Sometime there is a good Prince, but he is not able to see that all presidents and judges be good and just men, and yet he is compelled to have officers. So wise men have great care to make good laws for the commons, that they should be obedient, but yet they murmur and complain of the force, and unrighteousness of the judges. etc.  
When thou seest such things, 
The offence taken of naughty governing the common weal.  think these be the vanities of this world, and fly not out of the world as the Monks do into the wilderness. For they far like the husbandman that hath fierce horses, and will give them up, where rather he should use all kind of diligence to tame and break them. So there be some so froward & wayward householders, so sharp exactors of work, that they do nothing but disturb the whole house with their unreasonableness. 
The saying of Fredrick the third Emperor.  This is a notable saying of Fredrick the third which was Emperor: He that can not dissemble, can not be an Emperor. Add this, he that knoweth not how to dissemble, knoweth not how to live. If thou wylt● live in the world, learn to see this.  

The doctrine of this book is, that in the common miseries of this life, we should keep faith fast, & a good conscience, and quiet heart in God.  Then let us do nothing. Not so: We must labour and be doing: but that thou canst not bring to pass, dissemble. Thus it behoveth a wise householder, to dissemble, and make as he knew not of divers things that offend him: For it is impossible that all things can be done well & rightly. This book therefore teacheth peace and quietness of mind, in these worldly affairs, that when thou seest or hearest of evils thou shouldest not vex thyself, but say, this is the course of the world. It goeth none otherwise here. Again, when thou seest things go well, to say: Blessed be God, which so ordereth these things, that not only he suffereth evil to be done, but intermeddleth good with evil. Do thou that thou art able, the rest commit unto God, and according to the proverb: He that can not lift up the heavy stone, must let it lie still, and let him take up the stone that he is able. Therefore when thou seest evil in Princes, Officers abuse their authority, judges give wrong judgement, the commons murmur, and wise men dispute, think God will redress this gear.   

Let not this matter trouble thee.  
HE goeth about to quiet and pacify our mind: Marvel not saith he, though thou see such things but be conted. Thou art not able to remedy these things, for thou canst not help or better them: wherefore fear God, and commit the matter unto him, so shalt thou be quiet. He that will not thus do, shall find nothing but trouble.   

For he that is higher than the highest regardeth.  
THat is, do not thou vex thyself, 
That God is the revenger of all wickedness.  if thou canst not redress it, leave it to an higher judge. That, that the inferior is not able to compass, let him think it belongeth to the superior. If the Prince be evil, complain of it to an higher power, even to God. So if I should vex myself much about the schisms and sects which disturb the Church, and contaminate the Gospel, what should I prevail? Therefore I commit the matter to God that is the judge, in whose hand are all things. Notwithstanding I am sorry that the souls of men are so miserably seduced and deceived, but I can do no more but according to mine office resist them, and say leave of, you have erred long enough, repent. When thou hast thus counseled an other, then commit him to God, according to Paul's saying: Him that is an heretic, after one or two admonitions, shun and avoid. etc. Again: wicked men wax worse and worse. For they shall not escape their judge. Every one hath his judge, if the Bailiff doth it not, the Sheriff or Mayor will do it. And if he will not judge them, the king shall, if the king regard it not, the Emperor shall. If the Emperor will not, God will not contemn or neglect it. This is it that he meaneth: The king is ruler over all the earth. Solomon had no higher office than a kings: Let the king bring to pass that thou art not able.   

To see the ground tilled.  

Wherefore the Magistrate is ordained of God.  THis seemeth to be as an adjection, or addition to a kingly estate. Whereby is signified to what office he is appointed and what charge is of the secular power. To this end (saith he) is he ordained a Magistrate and officer, to see the earth be tilled, to revenge the injuries & wrongs of inferiors. The king hath the sword, to defend the innocent, and to punish the malefactor, and God suffereth no wickedness on the earth which he punisheth not by the magistrate. If the inferior officer doth it not, yet the higher doth: It cometh at length to the power of the sword.  
This is notable that he calleth the king a tiller of the ground: 
The duty of kings.  which thing signifieth not only the tillage of the earth, but the whole maintenance of the common weal, which consisteth of laws, judgements. etc. For it is a kings duty aswell to defend, as to make provision for victuals, and other necessaries. tillage prepareth food, war, or the sword defendeth us, keepeth under the malefactor, that other may ply their tillage, and do that they aught. So it lieth in the king, as well to make provision for necessaries as to see them conserved. For unless he defend them, other can not follow their tillage. Thus Solomon both armeth us against offences, and also teacheth us that our devices are but vain. I (saith he) am a king by God's appointment, and albeit I am not able to redress all things, yet I do as much as I am able: the rest I am compelled to bear and suffer, lest the whole land should be left waste, commending all things in the mean while to God the high judge, who hath all the power of the sword in his hand. Thus let every man in his calling do what he is able, and commit the rest to the higher power.   

He that loveth silver shall not be satisfied with silver, and he that loveth riches, shall be without the fruit thereof: this also is a vanity. When goods increase, they are increased that eat them: and what good cometh to the owners thereof, but the beholding of them with their eyes?  

The vice of covetousness.  THis belongeth to that he said in the first chapter: The ear is not satisfied with hearing, nor the eye with seeing. Here he treateth of the vanity and desires of man's heart. One world was not enough for Alexander. So fareth it in all other affairs, honours, riches. etc. For so goeth the miserable life of man, that a covetous man is an example to all men. He hath money, and yet is he not satisfied, yea he enjoyeth it not being present, 
What a covetous man is.  only he thirsteth after other that he hath not.  
What else therefore is a covetous man, but an heart stretched out to that it hath not, and turned from that it hath? Therefore this is a vanity of the heart: were it not better to be content with things present, and to cast of the care of things to come? Soldiers are happier than covetous men, although they be the worst of all other men, & live most hardly. For else all men be covetous, except such in whom other like vices put covetousness away. But the godly only have this benefit, that they are contented with things present, and can use them also with mirth and thanks giving. A covetous man hath no greater mouth, belly, etc. then a godly poor man, nor digesteth no more than he, and yet is he contented with a little, yea he is rich, where the covetous in the middle of his riches is a beggar. These things men are taught both wholesomely and godlily, but the flesh is careless say we, or do we, what we william. 
The goods of the covetous consumed by others.    

Where much goods are. etc.  
THis is a notable sentence: The covetous man is never filled, but still gathereth. To whom? A niggard requireth a prodigal. For although he have never so much money, yet is it consumed either in his life time, or when he is dead, neither hath he any thing of it but sorrow & travel. King Solomon hath his houses full of silver and gold, but who useth them? His Courteours. He only is but fed & appareled therewith. Who have the use of Prince's goods, in princes Courts? Soldiers, 
What it is to gather riches.  writers, bragger's, & other gay knaves. Therefore to gather riches together, is to gather together many wasters and consumers. Why then vexest thou thyself with such scraping all things together? Be content with that thou hast. For if thou wilt needs gather riches, they will not come without guests that will devour them, if not in thy life time, yet after thy death. Thou hast nought else of all thy goods, but to fill thy mouth & thy belly, and to clothe thy back. If riches increase, take thy part of them, leave the rest unto others, and lay aside thy careful gathering and scraping. If thou wilt not so do, yet shall it be done. For thou hearest here: Where much goods are, there are many to eat and consume them.   

And what good cometh to the Owners thereof. etc.  
THis is an egregious mocking of Covetousness. Horace saith: Thou liest gaping & sleeping over thy bags round about thee, and art compelled to spare them as though they were some religious stuff, and hast none other joy in them, but as in certain painted Tables. The same saith also: amongs all thy hoards and heaps of riches, a very beggar. The same saying hath Solomon: A Covetous man hath none other commodity, but to behold his florins, as I behold a painted table, any thing more he hath not. A covetous man can not use his money to that end it was ordained, namely to eat, drink and cloth himself, and to serve other men's turns with the rest. For to this end groweth wine, corn, gold, and silver, that we should thus use it. But the flesh careth not, but followeth her own desires. Wherefore this followeth of it, that he leadeth a miserable life, without rest or quiet.   

The sleep of him that traveleth is sweet, whether he eat little or much but the satiety of the rich will not suffer him to sleep.  
SAlomon proceedeth in condemning riches, that is to say, the cark and care of gathering and keeping of riches. For the more a covetous body gathereth riches, the more his mind is desired and inflamed. Always a covetous body is in need, and in the middle of his goods wanteth, yea covetousness is such a monster saith Sallust, that neither with plenty, nor dainty it is diminished. And as an other saith: The love of money increaseth, even as the money itself increaseth. Among these miseries of a covetous man, he rehearseth yet one other. Though a covetous man be never so full, yet he can not sleep. So that all manner of ways a covetous man's life is miserable, being at rest neither day nor night. For nature hath so ordained that the body being temperately dieted and refreshed, sleepeth sweetly and quietly. For Drunkards neither sleep nor wake, being neither dead nor alive. And he the laboureth moderately, sleepeth quietly, although he eat but a little, as was said: Man goeth forth to his labour until the Evening. The covetous continueth his labour, even until midnight wearying, and breaking his body. The body therefore of the covetous overcharged with meat, and tired with labour, and the mind troubled with cares, will not let him to sleep, or take rest. 
Moderate labour commanded.  Therefore seeing Solomon saith to him that laboureth, he commandeth to labour, & forbiddeth not to get goods. And where he saith: Sleep is sweet, he requireth moderate labour, such as exerciseth the body, but tireth it not. Therefore he appointeth to labour, and forbiddeth to be covetous and careful. For the blessing of the Lord maketh rich men, and not continual toil and labour, as is said in the 126. Psalm. It is but lost labour that you rise so early, etc. Again Thus God giveth his beloved sleep. Thus Abraham, Isaac, jacob, David, Solomon, were made rich through god's gift and blessing. And they so used their riches, that other were relieved also by them.  

How we aught to use our goods.  Wherefore riches are not to be cast away, Offices are not to be given over, as Epicures have taught, the wife is not to be cast of, nor the family to be forsaken, but we must take pain, and be content. We must be doing among others, and take in good part whatsoever God sendeth. In what state God hath placed thee, there remain, only see thou go not about, to rule all things after thine own prescription. In that state, what hurt happeneth not to thee, take that for a vantage. For this life is so variable, the we may every day look for some evil or mishap. As for prosperity and good hap, cometh without our expectation. But when it cometh, we must give God thanks for it, as for some singular benefit. If we chance of an honest wife: if we happen to have obedient children, let us thank God of it. If the magistrate rule the common weal well and orderly, if the field yield his increase etc. we must take all for a vantage. But if it happen otherwise, vex not, fret not thyself. Thus Solomon will not take us out of the world, but set us forward in it, 
A doctrine how we aught to use our goods, and to bear the common miseries of this life.  lest we should imagine him to be like to Cratis or Diogenes, which were foolish despisers of the world, and of riches. For this is but an impious saying of the Philosophers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Live like an hidden and unknown man. For when they saw the world was ruled unjustly they thought it best to live solitaryly, & not to meddle with public affairs, lest they should be compelled to see and suffer such unrighteousness. This saying of using and bearing with the world was unknown and hidden from all the Philosophers. But seeing we have Solomon to teach us, let us do what we are able, and that we are not able to do, let us let pass.   

I have seen an evil sickness under the sun, to wit, riches conserved to the owners for their evil. And these riches perish by evil travel, and he begetteth a son, and in his hand is nothing.  
THis also is a most vain misery in the life of man, not come in deed to all men, but yet such as is daily seen, how riches are reserved to the mischief of the master and gatherer. 
The goods of many are hurtful to the owners.  Solomon complaineth that this is not only a misery in such men, but also that we see such things come to pass in the world, though we be free from them. 
Examples.  For how many have been privily slain in their own houses, in our days, because of their riches. Had not the Duke of Bauarie in our days a great mass of gold, 
George Duke of Bavaria.  a tower full of gold? But this gold purchased war unto the Duke, and calamity to the whole land. And scarce any Princes have left great riches behind them, but they have been the destruction of the whole Country, as julius Caesar turned the treasury of Rome to the destruction of the City. Our bishops gathered treasure together, but only for a mischief, for none was the better for them, & that causeth the Burroes, and people of the Country to rise. Now also they hold on in gathering, and fleecing of the people, but they will not leave, till such come as shall take from them that they gather, with their own destruction.  
Shall we not yet cast riches away? No rather we must prepare riches, specially Princes, 
We must get goods, but to our own and others godly uses.  but to th'end to use them and relieve others, which because we do not, therefore God suffereth for a punishment those riches wherein they put their trust, to be the destruction of the owners. So Ezechiel prophesieth against the covetous and wicked jews. They reached not out their hand to the poor, therefore they shall be led into captivity, and perish with their riches. The same shall happen to other rich men, covetous Bishops, and contemners of the gospel, 
That that Christ will not take, the Chequere william.  because they will not let the poor have the use of their riches, the Soldiers and Checquere shall come, & take that that Christ receiveth not.   

They perish with great calamity.  
HE suffereth great misery. At home he is every day in danger of thieves, abroad of Robbers, he is taken and killed. This song merchant men know full well.   

And his borne of him shall have no possession of him.  
THe reason is, because Sodom & Gomorra have riches, but they reach not their hand to the poor: therefore the Lord overturneth them etc. The covetous gathereth, and an other destroyeth that he gathereth. The covetous thinketh: my son shall have these riches, but lo God sendeth thieves & Robbers, which turn him out of all he hath, so that neither he nor his son have any thing left. 
Apply thy labour and ask and look for good success of God.  Wherefore we must follow labour, but look for the blessing of God, and relieve the poor and needy: yea all our labour must be that in the harvest, and at the grape gathering, we must sing and labour, and in the middle of our labour and sweat be merry, and so affected, that we can be content to forego all with a good will, thinking thus: I will labour for me and my children, If God sand us any thing, we will use it. If any thing be left, let my son have it after me, If nothing, God will find him & provide for him, as he hath done for me.   

Even as he came naked out of his mother's belly, so shall he return naked again as he came, and shall bear away nothing of his labour. This is a vain and miserable thing that in all points as they came they shall go again: & what profit hath he, that he hath traveled for the wind?  
THis also is in job. the first chapter: 
How we should use our goods.  Naked I came out of my mother's womb. etc. Again in Paul 1 Tim. 6. We brought nothing (saith he) into the world, neither shall we carry any thing out of the world. The richest man in the world, can glory in no more, but that he hath eaten and drunken of his goods while he lived. etc. Since therefore we carry nothing with us, let us bestow it on other, and use our riches, as we use running water and the air. Let him think thus: As when I die I shall leave my riches, even so shall I do while I am living. Why then should I so carefully gather goods, since I shall have but a morsel of them myself. The water I use thus, I wash me therewith, so do other. Look what we do not need, the same do we suffer to pass by us. So use I fire and the air. And so aught we to use riches, as Stewards and bestowers of them only.   

What profit hath he that he hath traveled for the wind?  

To labour against the wind.  TO labour against the wind is an Hebrew phrase, which Paul hath imitated. 1. Cor. 9 I so fight not, as one that beateth the air: And in the 1. to the Cor. the 14. You shall be as men that speak in the wind. It signifieth as much as to speak in vain. So saith Solomon: A covetous man laboureth in the wind, that is, in vain: It is all l●st labour.   

All the days of his life he eateth in darkness, with much grief, sorrow and anger.  

What light and darkness signifieth in the Hebrew tongue.  Again, this is a phrase of the Hebrews. He eateth in darkness, for he eateth in sadness. It is taken from the gesture & countenance of men: for when the heart is heavy, than the eyes are overcast, as it were with a cloud. But when it is merry than is it lightened as it were with certain beams, and a new light. This phrase is very often in the Psalm, light for mirth, and darkness for sadness, as in the 27. Psalm: The Lord is my light, and my salvation. Again: Lighten mine eyes. etc.  
To eat therefore in drunkenness, is to labour in sadness. A covetous Artificer findeth always some matter to offend him and to chide at, 
What it is, to eat in darkness.  because he is full of cares and heaviness. he can not eat his bread in mirth, he is always chiding, he always findeth somewhat in his family that grieveth him. So before the Prince and Magistrate are brought no matters but evil, there the unwise magistrate vexeth himself with care, because he seeth his care and study taketh no better success. But the wise ruler saith thus: I do and give the best counsel that I can, I suffer that I can not redress, and am compelled so to do, leaving it unto God, which only knoweth how to correct all things at his pleasure, and to prospero our counsels.  
So it grieveth us to hear among so many preachers, so few faithful & good, & which love their charge with all their hearts. But what shall we do? Shall we vex and fret ourselves away with sorrow therefore? Not not a whit. But let us commit the matter unto God. etc. We must therefore acquaint our eyes & ears to see & hear thoss evils that we would not, and not think to hear and see the goodness, which would like us. The world will not suffer this gear. He that would have nothing to offend him, shall find more things than any other to offend him. Therefore let us so fence ourselves against all these evils, that we may know this is the course of this life. etc.   

Therefore I see it is good for a man to eat and drink, and to be merry in all his travel that he taketh under the Sun, all the days of his life that God giveth him: for this is his portion. But this is the gift of God, when he hath given man riches and substance, and power to eat & drink his part thereof, and to rejoice in his labour.  

The conclusion of the whole book oftentimes repeated.  THis is the conclusion of all this book or disputation, declared also before in the second and third chapters. And here thou seest that Solomon doth not condemn riches, nor forbidden us to get riches, either meat or drink, but calleth them the gifts of God, to teach us to cast our cares away, to look for all these things at gods hand by faith, and when God will: patiently to take the loss of them, as Abraham gave his son unto God. Therefore riches must not be cast away: for God doth not give us them to that end, to cast them away, or to abstain from them, but rather to use and deal them to those that need. This sentence is the interpretation of the whole book, that Solomon forbiddeth all vain cares, that we should use things present mearily, being nothing careful for things to come, lest we loose our present benefit and commodity.   

For this is his portion. etc.  
THat is, the same is all that he hath of it. For he remembreth not the days of his life. That is, his heart is not vexed with cares and heaviness, neither of things past, ne yet to come: because God cheereth his heart. etc. Thus hath he joy in his labour, and in the middle of evils entereth into Paradise. But the ungodly and covetous, and as many as after this example use not these worldly goods, begin here to be tormented, and thrown into hell. etc.    

The sixth Chapter.  

This is also an evil under the Sun, and much used among men: A man to whom God hath given riches and treasures, and honour, & wanteth nothing for his soul of all that he desireth, and yet God suffereth him not to eat thereof, but a strange man shall eat it up. This is a vain thing and a miserable.  

Of what rich and covetous man Solomon here speaketh.  AFter this doctrine and exhortation intermeddled, he returneth to his roll of the divers devices of man's life, wherein vanity and misery reigneth. It seemeth like that he said before of the rich man. But here he speaketh of such a rich man as keepeth much riches about him, and a great family, living in rest without loss of his goods, and yet in the midst of his honour and riches, is grieved, and can not enjoy them, because either he falleth sick, or is vexed with hatred & care how to keep and increase his goods. So with that he hath he is molested, and perisheth. If he have a son, then cometh another care, how he may leave him a rich man, when he is of age. For as the proverb saith: for a small child there is but a small care, for a great child, great care. They gather for their children, they desire to leave them rich, to bring them to great honour. These are the wishes and desires of all men, which yet are most vain. For what is it for a man in his life to have all things, and yet to use nothing, but always to gape after more, and that he hath not, not regarding that he hath?  
He describeth therefore such a rich man as wanteth nothing to live wealthily and merely with, and yet doth not so. 
What manner of rich man he describeth in this place.  Look upon many of our noble men which might live commodiously upon their own, having abundance of goods upon their lands, yet not contented therewith, get them to Prince's Courts, and look still for more, living most miserably. The like we may see in rich men and Merchants, who being able to live at home quietly, with great danger of their life, and loss of their goods, make great voyages both by land and Sea. Is not this a vain and miserable trade? Therefore it followeth:   

If he beget an hundredth children, and yet live many years, and have great riches all the days of his life, & yet his soul is not satisfied with goods, and his body not buried: I say that an untimely fruit is better than he. For he cometh into vanity, and goeth into darkness, and his name shall be covered with darkness.  

The miserable state of covetous men.  HE amplifieth the misery of a covetous rich man. Let no man (saith he) think by sparing, to enrich his heirs. For riches are the gift of God, and come not of our labour: for many labour carefully to get riches, & yet can not attain to them. Again many wax rich, and have taken no great pain for them, that a man may know riches are the gift of God. Neither is it in thy power to leave this or the heir rich: It is meant that poor men shall not be rich. Do what thou wilt, thou shalt not enrich him whom God will have to be poor. Furthermore it may come to pass, that this covetous rich man may die, when he hath lost all his goods before.   

And may want burial.  
HE holdeth on in exaggerating of his misery, that is, he may be forsaken of all his friends, or die in an other country, and not at home.   

I say that an untimely fruit is better than such an one.  
THat is, it were better he were not at all, then to be such a miserable man, and in such great store of goods, a beggar. This is true without godliness. Compare the life of a covetous rich man, and a wretch with him that is not yet borne, and thou shalt perceive it. And Solomon speaketh not as fools use to speak, as some say of this place, but setteth out the life of fools, in the outward body. There it is better not to be borne then to live in such sort: that is to say, to have riches, glory, children, long life, and yet not to enjoy them.  
This therefore is truly understanded of a miserable rich man, 
A rich man covecous is a miser.  who hath the things pertaining to felicity, and yet his wretched mind will not suffer him to use them. Surely a poor man that taketh his condition in good part, is better than a rich: for the wayfaring man with never a penny in his purse, will sing as he goeth by the way: but the rich man is afraid of every bush, and in great felicity is a very beggar. Therefore the world is altogether ruled by opinions, but God ruleth in deeds. We are vexed with opinions, and loose the things their selves, like to that dog of Aesop's that we spoke of.   

For he cometh into vanity, and goeth into darkness.  
THat is, naked, destitute of all things and needy he came into the world, so he liveth, and so he dieth: because he enjoyeth not his goods, but only is troubled with care and desire of more. This is naught else, but to have nothing, and to be bore and beggarly.   

And his name shall be covered in darkness.  
THat is, he doth nothing worthy of name, or commendable in his house, but only it is said of him, he was neither his own friend, nor other men's. Such a miserable man, as no man would desire to follow.   

Also he hath not seen the Sun nor can be quiet in any place.  
THis is an hebrewe phrase, 
What this phrase meaneth to look on the Sun.  to see the Sun, to enjoy & rejoice in things. For this corporal life esteemeth that 〈◊〉 as a certain holy and sacred power, very necessary for man, without the which all things appear and be sad and lumpish as Christ also saith: He that walketh in the dark wotteth not whether he goeth: But he that walketh in the day, stumbleth not, because he seeth the light of this world. etc. It is a most joyful sight therefore to have the son to shine, but the covetous man looketh not on the son, considereth not the son, that is, he thinketh not how good a thing the son is, nor any other creature to use and enjoy it well. For with him all consideration of the benefits and creatures of God is lost, by reason of covetous desires, he never seethe home goodly a gift of god that sun rising every day is. He mindeth nothing, he regardeth nothing, he sigheth after nothing but money. So the ambitious man looketh after nothing but honours. The lover looketh not upon his own wife, but always upon an other man's. That is, they use not Gods present goods and creatures. Thus the ungodly begin their hell in this life, wherein they are deprived of the use of all the creatures and gifts of god, so that they never see the sun which yet we have daily before our eyes. etc. that i●, they rejoice not in God's gifts, but still seek after their own desires.   

Yea though he lived two thousand years, yet hath he no good life. Come not all to one place.  

The misery of a covetous man.  SEe how he amplifieth this misery of the covetous man: that is, he shall get nothing, but the ●●nger he liveth the more his miseries and comunities are discreased. This is the life of man, more vanity and misery, either such as thou 〈◊〉 be●● thyself, or 〈…〉 others. For even the godly although they live not after the flesh, yet the flesh ●oubleth 〈◊〉, and they are compelled to feel the 〈◊〉 of the flesh.   

Do not all things go. etc.  
HE repeateth that he said before in the first chapter, The son riseth and setteth, and draweth to his place where he riseth. 
All things that have beginning shall decay.  The Rivers return to the place from whence they flowed. One generation passeth away etc. All things return whence they came. At length all things perish. Man's life, kingdoms, and whatsoever else belongeth to man, returneth from whence it came, from the earth to the earth, even as the wind bloweth to and fro, and as the son returneth to the place where he arose. This therefore is Salomons meaning, that we must let go care and thought for things to come, and enjoy the things present. Therefore he goeth on.   

All the labour a man taketh is for him ●elfe, and yet his soul is never satisfied according to her desire  
IN the Hebrew it is, all the labour of man is for his mouth, 
A mouth with the Hebrews signifieth a kind of measure.  by a a certain, phrase peculiar to that people. So Moses, useth this word mouth, for a quantity or measure. Genes. 47. speaking of joseph. And he fed them, and all his father's house, giving them all meat, where in the hebrew it is: he had a care for every mouth of them, that is, he provided all his father's house of meat, as it had been little children, which have their meat given them and labour not. And in the 12. of Exod. You shall eat the Passeover, according to the mouth of every one, that is, according to the number of them that can eat a Lamb. So speaketh Solomon here. Every man's labour is according to his mouth, that is according to the measure and task of him, that is, every man hath his certain labour. God granteth to every man his labour, according to his power, and according to his vocation, which we express in the Dutch tongue thus. Every one hath such part as is appointed for him. God hath measured to every man his portion. A child must labour after one sort, a man after an other. A magistrate in one kind, a private man in another. He will have thee like an infant, exercised in infant's doings, and a Prince in high & weighty affairs. Hereof cometh this Proverb. Such person, such slop or breech.  

Every man must apply his vocation.  Thus he calleth us from strange cares to our own vocation, not forbidding us to labour, but declaring we must labour, willing us to go cheerfully forward with our business, according to our task, and leave other men's doings to themselves. He will have us to take pleasure, but in God, that we run not at riot with the ungodly, when we are in our pleasure, nor he grieved when pleasure is wanting but to take all thing in good part. Rejoice (saith he) in thy mind, & take pain in body, so yet that thou keep within thy compass, not like an envious man, which seeketh after the which is other men's. The merchant praiseth the Soldier, the Soldier recounteth his infelicity & praiseth the merchant. Old men commend youth, we turn our eyes from the pleasures we have of our own, and with great misery, look on other men's. 
Be content with thine own estate  No man can consider his own goods nor live content with his estate, for if they could so do, they would not covet after other men's as they do. For if old men cosidered the dangers that are in youth, they would not wish for youth. Again, if young men saw the manifold incommodities of age, they would bear their own incommodities the more willingly, & would not envy old men for their commodities. etc.  

Who liketh an other's estate, hateth his own.  But thus we can not do, but look always upon other men's commodities, & despise our own. So the covetous rich man hath an eye & desire to that he hath not, and that he hath he neglecteth. For the soul is not filled, that is, abideth not within his compass. No man contenteth him with his condition. A beholder of an Interlude, thinketh he could play better than those that play. When I hear another preach I think I could far pass him. The servant likewise thinketh, if I were a king, I would govern all things prudently. So that fellow that is in Terence saith: I should have been made a king. And yet if he had had a kingdom, none would have showed himself a more fool than he. It is commonly said: a murrain to him that doth better than he can. But the mind forgetteth his own work and is most busy in another bodies, so doth he neither of both well. For he that looketh not well to his own charge, he will very ill look to another's. God hath given me occasion to be occupied upon mine own, and in I leave mine own occupation, and busy myself with other men's. This is truly ● that he said before. The eye is not satisfied with seeing. etc. Even so the soul or the heart, is not satisfied with coveting, but is always inconstant and changeable.   

For what hath the wise man more than the fool, or what profiteth it the poor, that he knoweth how to walk before the living.  
THat is, covetousness, 
Of what wise men & fools Solomon speaketh.  to have more than is appointed us, troubleth aswell the wise men, as the fools, & wise men herein do nothing differ from fools. For both of them covet to much, and both of them covet that that other men have. He understandeth such men as be not wise in deed, but those that be wise after a worldly sort. And by fools, he meaneth wicked and ungodly men. The subtle crafty and reachelesse people.  
Both of them (saith he) have their travel and labour appointed, beyond the which they shall be able to do no good. The one will bring it as far as the other. For one may think or say thus▪ if I were in office or authority, I would do many things, but if he were in deed in office, he would do as ly●le, as he that is in office already.   

Or what profiteth it the poor?  
HE understandeth by the living, those he spoke of before: not only those that have life, but those that enjoy the life: that is, those which live wealthily & well. He saith therefore that it is a foolish thing for private men, to prescribe other how to order & govern all things, dreaming that they could do all things better than other, where in deed there is nothing done, but that that aught to be.   

The sight of the eye is better than to walk after lusts. This is also a vanity and vexation of Spirit.  

A looking glass.  ALl this is an hebraical kind of speech to us utterly unknown. The Hebrew word properly signifieth a looking glass, that is a thing coming toward our eyes or sight. For thus we read in Exodus. 38. He made the Laver of brass, and the foot of it of brass, of the looking glasses of the women, that watched at the door of the Tabernacle. This should thus be translated in the hebrewe. He made a laver etc. in the sight of those that watched before the door of the Tabernacle of witness. For this people had certain women votaries, which continued in prayers and supplication, watching and serving God day & night, as we read in the first of kings, and second of Luke, that Anna watched. Of this watching, 
Women watching in the temple of the lord.  the women were called the host of the Lord, watching before the door of the tabernacle of witness. Afterwards in process of time, the religion decayed, and as judas saith, was turned into wantonness. So of Rachel the wife of jacob it is said, she was comely to the glass, that is, to sight, or to look upon: she was fair or pleasant in sight. The meaning therefore is: 
We must enjoy things present, & not seek. after things away.  It is better to enjoy the things in sight, & before our eyes, then to wander after our lusts and desires, that is, use the things thou hast, and let not thy wit wander about coveting of that, like Aesop's dog, who catching at the shadow, lost the meat in his mouth. That which God hath set as it were before thee, that use and be content, and follow not the desire of thine heart, which can not be satisfied, as he said before. Understand therefore by the sight of the eyes, not such as thine eyes make to thee, but such as is made to them of other things, a passive sight: that is, use that that God for the time present giveth thee. Thus of God it is said in the first of Gen. God saw all that he had made. etc. that is, he rejoiced in his works, he stuck unto them, he saw them, they pleased him, they were very good.  

He reprehendeth unstable minds, desirous of other men's welfare.  So he that is godly, cleaveth to that is his own, and that that God hath given him for that time present liketh & pleaseth him. The ungodly doth not so, but is vexed with all he seeth, because he useth it not as a glass, but wandereth still in his mind. Though he have money, he is not delighted therewith, he enjoyeth it not, but always desireth more. He hath one wife, and desireth another: he hath one kingdom, and is not content therewith. Alexander looketh and desireth for another world. All things aught to be as a looking glass unto us, to delight in them, to fix our eyes on them, to enjoy them and give God thanks for them. Therefore he forbiddeth us to let our soul wander about, (as it is in the Hebrew) that is to occupy our minds in the cogitations and opinions of worldly things, so that the conclusion of this whole place is: use the things thou hast, and wander not about in diverse cogitations. for this is a vanity, namely to let thy mind wander and walk about.   

What is that that hath been? The name thereof is now named, and it is known that it is man: and he cannot strive with him, that is stronger than he.  
BY the things gone before, 
There shall be always unstable men, covetous, & desirous of other men's goods.  this is sufficiently understanded, for we spoke of this phrase before: What is that that is. etc. In all these words are Hebrew phrases, which thing we thus speak in the german tongue: As it hath been, so is it now: and as it is now, so will it be hereafter. That is, there shall be always most vain men, desirers and wishers for vanities, because they go beyond the word of God, and their appointed state. For they hearken not to the counsels of God. God hath made a difference of men, & appointed to all men their bounds, when they shall be borne, 
Every man's trade of life is appointed of God.  when they shall die, by what name they shall be called, & what office they shall bear: & when they are borne, he offereth them things to use presently & out of hand. But men being not contented with the ordinance and counsel of God, choose them most times other ways, and covet other things but in vain. For none but God alone bringeth that to pass, that he thinketh or deviseth.  
The meaning thereof is: What is that that is, etc. That is what is man now living, or that shall be borne hereafter. Since that, that man is ordained to, is all ready appointed, & what name he shall have. Understand here, that name, that he hath by his deeds, whereof he shall be called, as the name of Caesar is to be a Conqueror, the name of Catiline, a Murderer of his own Countrymen etc. These names I say are so appointed, & so called with God before we were borne. Even so it was appointed that one should be a showmaker, one a parish priest, another a preacher etc. If therefore these names & offices were appointed and known before, why doth man wander about in his own opinions why taketh he so many things in hand, and desireth such excess? Why meddleth he beyond his bounds and mark? For he doth nothing but trouble himself more and more.   

For he can not strive with him that is stronger than he.  
THat is with the thing that is above his reach. 
All things ordained & appointed of God.  For all things have their foundation upon God's law and ordinance. The very heathens saw that thing were not governed by the counsel of the wise, but attributed the doing to destiny, or to fortune, and not to God. So Solomon in this place hath an eye to the course of this world. As things do pass in the world. There he seeth, that men can not compass & bring to pass that they desire & take in hand. The reason is, because the self same things withstand them. They will not be in subjection nor be ruled by our counsels, As if one would strive to have his own devise to go forward he prevaileth not, the thing withstandeth him, God stoppeth him. In vain therefore we wince against the prick, to as small purpose as if we would run through a wall with our head. For that that is stronger than he, and above him withstandeth his devise, as Anthony would have braced through his enemies, when he came into Italy, and made his two sons kings, one of the East, the other of the West, but he was disappointed thereof. See how Caesar was put by his cogitations and devise. Neither hath the Pope's enterprises succeeded: because their names were given them before and appointed, they went beyond their bounds. So they strove against a stronger than they, and so got nothing thereby, but care, sorrow, and calamity.  

Be content with thine estate.  Because therefore thou seest that all things are appointed by a law and ordinance, both thy name and office, and yet not contented therewith, strivest against it, thou rowest against the stream, & shalt not prevail, although thou counfell and dost many things never so wisely, but only multipliest words: nothing more will come of it saving that it may he talked of. Thus Plato wrote many things, so did Aristotle likewise touching the ordering & governing of common weals etc. but they are but mere words, and remain words whereof nothing followeth. afterward when they saw they could not prevail, they were desirous to help the matter with other laws and devices, and said, would to God we had taken this way first, being wise too late.  
Therefore the stories aswell of the Gentiles as of the jews teach us, that men beyond their appointed stente & bounds can do nothing, 
The doctrine coming by histories.  whether they be wise or foolish, but the stories of the Jews were done in the word of God, and teach us that all things are done by God's ordinance, and therefore it is good for us to stick to them. Otherwise the stories of the Gentiles are as great and wondered as they, but done beside the word of God.   

For who knoweth what is good for man living in the days of his vain life, which is but a shadow? Or who will tell a man, what shall happen after him under the Son?  
THat is, no man knoweth what is good for him in this life. They know not how to enjoy their goods, 
No man knoweth what is expedient for him in this life.  nor how to settle and quiet their mind. men's devices are variable. One seeketh for rule, another for riches, and yet they know not, whether they shall have. They enjoy neither the things they have, nor those they wish. Only they desire that commodity and felicity, that they neither have nor see. This is a general conclusion upon all men. None knoweth what is meet and convenient for him. So Cicero and Demosthenes, when they had written much of a common weal, and would have set the same forward with their devices, they most unluckily governed the same. The monks also and Papists would rule all the world, & lo they seduce it, & drown it in grievous dangers & deep darkness.   

Or who shall tell a man what shall happen. etc.  

The success of things is not in our power.  HE speaketh not of that that shall happen after this life, but what is like shortly after to follow the use of things present. There no man knoweth what is to come, whether Antony shall live or not, whether Brutus and Callius shall have the victory or not, when julius came to be Emperor, he devised how to establish and make sure the kingdom to him and his, but he perished in the midst of his cogitations, why then so trouble we ourselves with such thoughts, seeing things to come be at no time in our appointing and power? Let us therefore be content with things present, and commit ourselves to the hands of God, who alone hath known, and doth know to rule and govern both things passed, and things to come.    

The Seventh Chapter.  

A good name is more worth than a precious ointment, and the day of death is better than the day of birth.  
THis place seemeth hard because of the ignorance of the Hebrew tongue, 
Consolations and exhortations, intermeddled in the account of vanities.  which hath her figures that can not be understanded but after the use of the tongue: and it seemeth no manner of way to agree with the things that are gone before. Me thinketh that this is the sum and meaning of the place, that Solomon will comfort men that are impatient in these vain devices, as hitherto he hath done after he hath recited a sort of worldly vanities, to intermire some consolation and exhortation to the fear of God, that our heart might rear itself up unto God to hearken to his word, and not to be to swift of our tongue. etc. So here again he intermeddleth a certain exhortation after his rehearsed Roll, meaning afterward to return to his Roll again.  

An exhortation to patience.  Let this place therefore serve for a place of exhortation or consolation for the impatient man, inserted and set in the middle of the rehearsal of vain desires and devices. For in this life the heart of man findeth nothing but offences, and impatiency specially those that are good men, because as he said before: He that joineth knowledge to himself, joineth to labour. He that heareth and seeth many things, hath occasion to take much indignation, and sorrow, Because he seeth and findeth that it vexeth his heart. Look upon Timon who did degenerate into a beast, and become a manhater, and enemy of mankind, after he perceived he had nothing but envy and persecution, for the great benefits he bestowed upon his country men. The like might happen again to an other, seeing of all his labour and travel, he reapeth nought but unkindness. For his heart may be so broken, that he he will leave of and travel no more.  
These things Solomon speaketh of good men which desire the all things should do well. 
Many wearied with the malice and ingratitude of men, leave their vocation.  Such as are magistrates & governors over households, not of fools which regard not wisdom, nor care not how the world goeth. For they that are governors of the common weal and Rulers of families find great deceit & falsehood in men. This thing hath frayed many men from intermeddling with public Offices, So that old man in Terence counted it an happy thing to be without a wife. An other again said: I have married a wife, what misery have I found therein, children come, cares increase. etc. Man's mind is offended with all these things, unless it be armed aforehand with the word of God. Therefore they that saw these things, said: He liveth well that liveth close and hid. etc. But Christians must be exhorted to live in the middle of these troubles, to marry wives, to rule their family. etc. And if their purposes shall be interrupted through the naughtiness of man, to take it patiently, and not to leave of a good work. Forsake not thy standing, but abide in it. Be not discouraged with sorrow or impatience, nor overcomed of anger. This is therefore a joyful & very godly exhortation, but such as none giveth ear to, but only the true Christians.  

A good name is not gotten, but with great labour, and bearing of many troubles.  He beginneth this consolation with a proverb, saying: Better is a good name. etc. after his accustomed manner: for Solomon is full of proverbs. This is it he meaneth: I have now rehearsed so many vanities in man's life, that a man might despair & wish rather to die, than to see & suffer so many miseries & calamities, or else to give over all pains taking, and to do nothing: but not so, give not over, but hold on. Far not as one that looketh for no name & fame: think that thou shalt purchase thyself a name, if thou continued in thy standing, whether thou be public or private person. Behold what a sluggish life they lead, which live for themselves alone. Therefore be not overcomen of these adversities but stand against them. For it is better thou prove a man of great name, an example to other, or commodity to thyself, then to be an idle & singgishe drone, profitable to no body: for a good name happeneth not to idle persons & sluggards, but to stout and courageous men: Such as be courageous & wrestle, thorough. 
S. Hierom reprehended.  etc. S. Hierome, because he would seem to fly the world and company of people, fled from Rome and came to Bethlehem, because he would live here a solitary man, and yet he was desirous of a name, but his heart was not firm & strong enough. For he was very impatient, and had nothing less than a manly courage. 
A good name compared to an odorifecous ointment.   
He saith therefore that a good name is better than a precious ointment. Name in this place again signifieth fame. And this proverb must be understood after the use of things in Jewry. In this kingdom only groweth that precious ointment called Balsamum, or balm. And ointments among this people were esteemed for the precioust things of the kingdom, as we may see in the books of the kings. Wherefore this was a fit & apt proverb among the jews, but not among other nations, with whom perhaps precious stones are in more price. This is therefore a metaphor. As a precious odour and smell delighteth the nose, so doth a good name delight the spiritual smell and favour. This metaphor S. Paul commendeth 2. Corinth. 2. saying: We be the sweet savour of Christ etc. For Paul was a good teacher, and sincere preacher, and in his conversation faultless.  

The meaning of this place.  The meaning therefore of this place is: Be not overcomed of anger. As I have taught thee to stand in fear before God, so I teach thee to continued in good works before men. For what though some be offended and envy at thy labours? continued thou still on, and the good savour and good name, thou shalt get thereby, shall allure thee more to apply & follow thy labour.   

Better is the day of death, than the day of birth.  

An exhortation to bear patiently the incommodities of this life.  I Think this also is spoken proverbially. It seemeth to taste of gentility, & the flesh, to prefer death before life. But he speaketh not simply of life and death, but of such things as are to be done, and are done even of the wisest men. Show me a man in office, or ruler of a house and family, and let him say, if it were better to wish death, then to live in so many dangers and toils? Solomon therefore compareth this life to himself, and not to the life to come, & saith: If we shall consider the life of man, than it is true that the day of death is better than the day of birth. For what greater evil can happen to a man, then that those which are in office, and do all they can with all their heart for the behoof of the common weal, and suffer whatsoever things for the common weals sake, yet at the length find nothing but all kind of ingratefulnes, contempt, loss, banishment. etc.  
Thus the text is not simply to be understanded as it soundeth, that he speaketh not of God's works, nor of the life that is after this life, but of worldly matters as we use and handle them, whereof we receive nothing but occasions of anger & impatiency. For the day of our birth bringeth us into these miseries, & death delivereth us from them. Man's birth is a good thing, and a creature of God: neither doth Solomon speak thereof, but of the use of it. For as my nativity is the creature of God, and as I use it, they are things different. We of our nativity have nothing but cares: not through our nativities default, but through our own, and by reason of the naughtiness of the world, which abuseth the creatures of God. Even so our life, as it is the creature of God, belongeth not to this book. For of it to say, death were better than it were a most impious thing, considering God hath made us men, and would have us to live. This therefore is but an exhortation, that we should not despair: but be of good courage, to bear out these misfortunes, even as he should say: Suffer, bear, yield not to these adversities, but rather resist and withstand them.   

It is better to go into a house of mourning, then into a house of feasting. For there is the end of all men.  

Sufferings are instructinges.  THis is spoken by way of a sentence. For of these two proverbs, he maketh his sentences & exhortations. A fool would affirm the contrary. Busy not thyself with mourning, and meddle not with any heaviness of life (as Hierome followed the single life for a pleasant thing) but Solomon saith otherwise, to bear the cross and to go into the mourning house is better. For in this house we behold what the end is of all men, and of the world. All things are full of grief and sorrow, as well in public government as private regiment, but it is better to bear this cross, then to fly it. 
Trouble bringeth understanding.  For he that is occupied in mourning and mortification, acquainteth himself to die, he desireth to live no longer, but dieth with a good william. He that is not acquainted herewith, but will always be at feasts, without the cross, his mind is not enured, and he dieth with great sorrow and standeth in extreme danger. But he that is occupied and enured and exercised herewith, he can well away with it. Such a one will be a man.  
He saith therefore: 
Adversity must be suffered with good courage, and petition and seeking of gods help.  although the fool doth and desireth the contrary hereof, yet leave not thou of thy hold, content thyself although thou hast more trouble than joy. It is better to bear out misfortunes then to yield to them. For in that thou sufferest them, thou shalt get the a good name for it shall be said: this is a stout & valiant man, he hath stand fast in the middle of adversities. This fellow is able to vanquish all the assaults of the world and the devil. For in the middle of these mischiefs, man learneth to contemn them as Ovid saith: That that thou canst not bear, if thou use thee to it, thou shalt bear, & away with it well enough. Even as the woman that drank poison died not of it, because she used to drink it. And as the proverb saith: known mischiefs are best. We must not therefore so fly, and abhor adversities, considering we know that the end of all men is to have envy, flaunder, miseries and death. Therefore if thou wilt wade through them all, thou must learn these things by continual use. Such griefs come upon fools unlooked for, but to the Godly by reason of long use they seem light, as unto whom this world is counted but as dung, and death seemeth pleasant. And in that they live, they live only for god's sake, which will have them so to live.   

And the living shall lay it to his heart  
THe living is he that liveth in wealth and pleasure. The natural life, 
What this phrase, to live, meaneth among that Hebrews  the Hebrews commonly call the soul, and the usual and pleasant life, they call to live. He truly expresseth what the experience of adversity doth, namely that he that liveth in pleasure, layeth it to his heart, that is, that he is compelled in mind or heart, to learn by such adversities. And he that will not suffer adversity learneth nothing, and so remaineth still a fool.   

Anger is better than laughter, for by a sad look, the heart is made better.  
THis is all one saying with that afore. 
Why sadness is preferred before laughter: for the mind of man ryoteth in prosperity.  But how agreeth this with that he said afore? We must not be angry, but rejoice in all our labour. And here he saith anger is better than laughter? I answer. He speaketh rather of sadness than anger, not that foolish sadness which men counterfeit. But even as he speaketh of the house of mourning, so he speaketh of anger, so that anger is a kind of sadness, or grief, that causeth a kind of heaviness, as when it was told David that all the kings children were slain, he fell sad. There is the same word, that is in this place, which surely can not there signify anger, but heaviness, so that it is all one with that we say in the Dutch tongue. He was abashed and much troubled. Adversities dusken the countenance, and make it heavy. So he that is in office public, or private, Such a one can leave his laughing, so that he be a good man and will do his duty truly, there shall he find such grief, that he shall be compelled to say. The devil be a burrow master or governor, for there is nothing but more sorrow & trouble in it.  
Such sorrows cause sadness in the countenance of those men as wish all things well, in so much that they thus reason and think: cease of, give over, thou nothing prevailest, but gettest thyself grief and envy. Here Solomon withstandeth these things, counseleth, and warneth thee, saying: yield not, but go thorough with it. For it is better thou take indignation & be sad, that thou must bite away the same laughing, that thou show heaviness in thy countenance and behaviour, and that thou be compelled to show it (namely by reason of grief) then to laugh. The reason is:   

Because through a sad countenance, the heart is made better.  
THis may be understanded two ways: first, through a sad countenance, 
With gravity men are amended, with levity they are offended.  the heart, to say, of others is amended. So Paul in a Bishop requireth gravity in manners and conversation, that he offend not men by reason of lightness. etc. So Solomon would have him that is in authority, to rejoice in heart, but to show himself grave outwardly, that other might thereby be amended. For if a man behave himself in such wise, that his heart be merry, and his countenance grave, so that he show no lightness in his apparel and gesture, him will other fear and reverence, and his family will be of no dissolute demeanour.  
Secondly it may thus be expounded. 
A man may be merry at heart, & yet grave in countenance.  In an heavy countenance the heart goeth well, that is, there is no cause, but the heart may be merry, although the countenance outwardly be heavy, so that the meaning may be thus: It is better to lead a grave and severe life, them a light and dissolute. The Hebrews call laughing such a kind of life as our Papists lead, which live most dissolutely, contemning and deriding all things. And this meaning pleaseth me better, then that whereby it is thought that the heart of a fool or godless body can be corrected by any man's sadness or gravity. It may seem that a wicked body feareth the gravity of an other, but his heart is all one still.  

A mean must be kept between mirth and sadness.  I take this saying therefore to be understanded of thine own heart, that in the middle of troubles it may be good. It is an Hebrew phrase, a good heart, for a pleasant and merry heart. And Solomon speaketh after this sort to direct his hearer to the mark of his meaning, that is, to teach them to be merry, howsoever the world goeth. But where before he said: It is good to rejoice. etc. here he seemeth to affirm a contrary: Sadness is better than laughter. Surely these two seem not to agree: but godly matters are always difficult, they are always wrested to a contrary sense. If we teach that nothing justifieth but only faith, then the wicked neglect all good works. Again: if we teach, that faith must be declared by works, than they attribute justification to works. A fool always swerveth too much on one side. So hard a thing it is to keep the high way. So here Solomon requireth neither sadness alone, nor mirth alone, but will have a mean kept between them both. The mind must be merry, at liberty settled, bearing itself even in worldly matters, betide whatsoever, adversity or prosperity.   

In the sadness of the countenance. etc.  
AS if he should say: I distinguish between sadness of countenance, and sadness of heart. I will have all men merry in heart inwardly: for it can not be, but outwardly some sadness will happen. As the Apostle saith 2. Cor. 6. As sad, and always merry. etc. so that the one must be referred to the outward sadness, the other to inward.   

The heart of the wise is in the house of mourning, but the heart of fools is in the house of mirth.  
ALl these things seem contrary to that he hath said before, except we make a difference between these two, the inward mirth and the outward, and inward sadness and outward. He continueth on in comforting & exhorting, saying: follow not those fools, which change their minds with every change of things, & in heart cleave to them, they be merry in prosperity, but when adversity cometh, they mourn and are sad.   

In the house of mourning.  

Fools give themselves to mirth, but wise men study how to avoid adversity.  THe Hebrews call a house, not that building only which is made of timber and stone, but what place so ever any thing is done in. So with their Grammarians, every letter is a house of words that beginneth with the same letter. But why is the heart of the wise in the house of mourning? Because wise men are not overcomed of adversity, neither change with every alteration. Fools follow outward mirth, and fly adversity, a most troublesome kind of men, taking many things in hand with great rashness and fervency, and when never so little trouble appeareth, give over. Where things succeed with them, they go through the stitch with it, where not, their heart is in their hose, and away they run? Wherefore they are neither good to bear office public, nor yet to have any private regiment, forasmuch as in no kind of life, men can live without incommodity and griefs. But the valiant mind & heart of the wise beareth out all brunts, and passeth through the pikes of all adversity. It is to be noted where he saith: the heart of the wise, and the heart of the fool. For he judgeth according to affections, & not the things their selves. The heart of the fool looketh always to mirth & pleasure, the heart of the wise to adversity and mishap: notwithstanding the wise man many times hath prosperity, and the fool adversity. Therefore these are confirmations and exhortations of good men.   

It is better to hear the rebuke of wise men than the song of fools. For the laughing of fools is like the cracking of thorns under a pot. This also is vanity.  
HE calleth the opinions of fools, 
The rebukes of the wise must be patiently borne.  a song, by a trim figure. Neither must it be transferred or understanded of Music, no more than that which goeth before of outward banqueting, but of the whole conversation of man's life, after the manner of the Hebrews, & according to their figure. And rebukes are doctrines and exhortations touching things to be done. This therefore he saith▪ Although thou seem to prevail nothing, yet must thou go forward with that thou hast in hand, & not cease from rebuking, although fools will give no ear: to the which thing Paul. 2. Timoth. 4. thus uttered: Reprove, rebuke, be instant in season, & out of season. I have taught and do teach that this world is vain, and that things can not be ordered after our counsels and devise. etc. When a fool heareth these rebukes, he draweth them an other way. Let us then do nothing saith he. But we must not cease for all this, neither from doing, nor from rebuking of vanities, neither from teaching and preaching, howsoever we seem to be contented, but must burst through all impediments and rebuke the ungodly. If I should have left of preaching of the word, because I see small fruit of the word but among a very few, & great perverseness and ingratitude of all the world, I should long sithence have held my peace. But God doth wisely which letteth us not see or perceive such things before we are in the middle of our course, when we can not come back again. And much better it is to be envy with these evils, then to leave of. Therefore it is more profitable to hear the rebukes of the wise, which wish us well, than the singing of fools: that is those things which the flesh heareth willingly, and which are pleasant to fools. For only they desire of us, to speak to them all things that may please them. To be brief, Solomon treateth with us to this end, that we should not wax ere the slacker, or cease from doing, through occasion of this foresaid doctrine.   

For like as the cracking of thorns under a pot, so is the laughing of a fool.  
LAughing signifieth the whole life of a fool, wherein he delighteth, 
What laughing meaneth.  but it is but an outward visor of mirth, no true joy of the heart. But there is a marvelous likeness between the laughing of fools, & cracking of thorns. The jews abound in similitudes, which they take from things among them. For they were still occupied in baking and keeping of ●ier by reason of their continual washings and Sacrifices etc. For their priests were very butchers and Cooks. Hereof sprang that proverb of the cracking of thorns in the fire, both here and in the Psalms. This seemeth to us an hard thing, because it agreeth not with our usage, even as our proverbs seem hard to them, as when we say. Copper money, copper soul mass, although it be in use with us, and taken from our religion, yet would not they at all understand it.  
Therefore all this place almost, is as a certain allegory taken from the fire of thorns, which is a fire by and by, and full of crackling, but is soon done. There is more flame and blaze in it then fire. It threateneth a great fire, but as soon as the blaze and sound is done, the fire is out. So in the Psalm: They are extinct as the fire among the thorns. And Virgil in the third book of his Georgikes: As sometime a great fire in the stubble without any force, maketh great ado. etc. Therefore the fire of briars or thorns, giveth no heat, it pierceth not, and yet it hath a greater show than a fire of coals, which hath not much blaze in it, but very great heat. So the mirth of fools hath a show as though it would endure continually, and to have as much force in it, as it hath flame: but there is nothing less, because they joy but for a season: for when adversities come, they are dashed, and all things lie in despair. Thus I think the sentence is clear, and very well agreeing with that which goeth before, and that which followeth.   

This also is a vanity.  
BEcause after the end of mirth, grief and trouble remaineth in the mind. After this sort is all carnal mirth, it endeth in trouble, and leaveth behind it a king stings.   

For a slanderer troubleth a wise man, and destroyeth a liberal or bountiful heart.  
THis also serveth for a place of consolation. 
A comfort the we aught not to be wearied with the slanders & ungratefulness of men.  This is spoken by way of concession or grant: that is, it may come to pass that a slanderer may trouble a wise man, and destroy the heart of the gift (for so it is in the Hebrew) that is, the bountiful and liberal heart. For where a wise man goeth about by his counsel to provide the best he can for the world, and doth all things very well: yet fools speak the worst they can of him, & he hath nothing but unkindness for his pains. The histories both of the Gentiles and of the jews declare the same, yea daily experience. Thus Antiochus filthily put to death a man that had done very much for him, having first slain his two children before his face. This verily was the reward that he had for his good deserts. justinian the Emperor most unjustly slew Bellisarius a very good man and a wise. All writings are full of like histories.  
Wherefore he that will covet to bear rule either in the common weal, or in the house, must look to loose his benefit, as well as God that loseth his benefit of the son, & all other his gifts upon unkind and wicked persons. Math. 5. So slander destroyeth a liberal heart, in so much that impatiency causeth him to think to leave of his doing, and maketh him through ingratitude to become a fool, unless his heart be instructed in the word of God. Thus wise men sometime do, as Hierome saith: Patience oftentimes offended, rageth. And man can do none other, but God can. God hath given the son, kingdoms, and principalities to wicked men. etc. What do they again? how requited they him? They crucify his son. Here is the thanks he hath. This can he suffer, but men can not. For it happeneth to them as Solomon here saith: Slander troubleth the wise man, & destroyeth a liberal heart. But be not thou overcomed of ill, but hold on: For:   

The end of a matter is better than the beginning.  
THat is, perseverance to the end getteth the crown. 
We must continued to the end, & bea●e out all adversity.  Wait for the end: and it consisteth not in the beginning but in continuance to the very end. It is much better to attain to the end, then to give the onset. For no man shall have praise before his last day. Not he that beginneth, but he that holdeth on shall be safe. That I speak in matters of religion, the same is to be said of all other things, according to that common saying: A hot beginning, a warm middle, and a cold ending: So doth it lie even among the ashes. We Germans specially are reproved for this fault, because we are desirous of new-fanglednes. We take many things in hand, we go forward, and continued in none, and specially this falleth out with us in doctrine, where every day we embrace strange opinions. But this is the inconstancy of man's heart. Therefore we must not think so much of the beginning as of the end. Wherefore see that thou hold on: thy wisdom shall be slandered, thou shalt find ingratitude, men shall forget thy benefits & good deserts, they shall backbite thy counsels and devices, & requited thee evil for good. Wherein, if thou be a shrumpe and white lyvered, thou shalt give over. But go thou on courageously, hold out, for God at length shall give fruit and increase to thy labour.   

The Patient in spirit is better than the high minded.  
HE continueth still in his exhortation. In man's affairs it is always required to consider the end. 
Hastiness must be avoided.  To this purpose the proud mind is not best, which by & by is changed and will have all things done at once, and upon the head & spur, but the meek spirited, which by patience and bearing can overcome all impediments, that lie in his way, which thing we are taught by these sayings of the wise. Make not to much haste. Suffer and endure. etc.   

Be not hastily angry in thy mind, for anger resteth in the bosom of fools.  
THis is a copiousness of Solomon exhorting us to hold one in the we have begun, 
Anger must be bridled.  howsoever our devices go not forward. He speaketh of the anger of the mind as before he spoke of outward anger. Be not carried away headlong with anger, although occasions of anger happen, Let fools be angry Fools have anger both in heart and outwardly. But keep thou thy mind merry, though outwardly thou seem severe.   

¶ Anger resteth in the bosom of fools.  
THis is an hebrewe phrase, which we thus utter in Dutch: Anger is proper unto fools, that is, they will easily or soon be angry.   

¶ Say not thou, why is it that the days of old time were better than these? For thou dost not inquire wisely of this thing.  

The days are always 〈◊〉, and the world set on naughtiness.  THis thing the heart of man goeth about to search when it seeth the unkindness of the world, It is worse than ever it was before. Say not thou so, for this is no wise question or demand. Thus use old men to say: When I was a boy, all things were better than they be now, as saith the Poet: A praiser of the time passed. But Solomon saith it is false. It went not well to work. For the reason why thou didst not see it, nor perceive it before now is, for that as our years increase, so experience of things, and occasions of anger increase. For a child careth not, nor is not envy, though one man deceive an other or kill an other etc. but holdeth on his play, rideth up and down, hunteth and thinketh it a great fault, for one to steal an other's ball or bowl away, than he is angry. But when he cometh to keep house, there he findeth grief, untrustiness of his servants, their if his horse break his leg, and his ox be not well fatted, he is angry in deed.  
Therefore the world was always nought, but we were not always in the world, nor be not. When we were children, we felt no trouble, we were in a quieter kind of life, but the world was always like itself. This in deed is true, that naughtiness bursteth out in one age more than an other, but this cometh so to pass, because there are many times greater occasions and chances thereof then at other. But the naughtiness of the world is always one. julius Caesar, made all the world to shake, because occasion and time served him, which occasion, if Esau or Absalon had had, they would have done the like. Therefore the same naughtiness is always in the world. Wherefore see thou settle and quiet thy mind that thou be not angry, when thou seest these evils. It is not in thee to altar the world, but take thou heed, that thou be not altered into an other man.   

Wisdom is good with an inheritance, and excellent to them that see the son. For wisdom defendeth, and so doth money. But wisdom is much better, for it giveth life to him that hath it in possession  

We must discharge the duties of our vocation, and commit the success unto God.  SAlomon laboureth chief here, to improve that doltishness that some allege when they hear religion taught. If (say they) all our endeavour and studies be condemned, then let us do nothing, let us sit still like sluggards. But Solomon replieth saying: I condemn not riches, neither allow I sluggishness, yea I allow both riches & wisdom, but I prefer wisdom before riches, because she giveth life unto man. Howbeit men's devices in compassing of riches & other things I condemn. Neither be thou (say I) too busy, nor too idle, neither be thou a fool, nor yet wise: neither prevaileth, that is, bring not thine own fetches & forecasts, nor follow them not in getting of riches, or wisdom, but have a care to that, that God would have cared for, & cast away thine own devices which are nought but vanity. For the wisdom of God is not set before thee to the end thou shouldst do after thine own wisdom, but look up into heaven, that God may work these righteousnesses and wisdoms. etc. Thus therefore he both condemneth man's devices in compassing whatsoever things: and yet, he exhorteth them to be doing forthwith in ruling and governing of things, and to wait for God's aid and helping hand, where they perceive they succeed not etc. For if thou wilt follow and set forward thine own devices, thou shalt receive nought but vanity and trouble of mind. etc.   

Wisdom with inheritance is better than they that see the Sun.  
TO see the sun, 
Wisdom must be preferred before riches.  is to be merry & rejoice in this life, or to live pleasantly. This he meaneth: wisdom with inheritance passeth all the pleasant life in the world. And he maketh a comparison: wisdom defendeth, and so doth money, as we say: Goods do encourage, that is, they that have riches, have trust, they that have wisdom have trust (these be things granted) but yet make I a difference between them. For herein wisedomo passeth riches or money, that wisdom bringeth life to the owner. This is not money able to do, it neither keepeth life, nor delivereth from death. This he saith, because he would not seem utterly to condemn riches, but only the abuse of them. Then he preferreth wisdom, because it saveth the owner's life.   

Behold the works of God. Who can make strait, that he hath made crooked?  

men's affairs can not always be redressed by our devices.  HE concludeth all this place, which he took in hand for the comforting of impatient and angry men, with a trim sentence. Why saith he, art thou angry? why art thou so impatient with ingrateful men? Behold the works of God, how no man can make that strait, that he hath made crooked, let this comfort thee. For by this argument thou mayst know that God governeth all things, and that it is not required of thee that all men should be good and kind, nor is not in thy power to make them so. Therefore be content, and let it go as it listeth. It is not in my power to straighten things crooked. I benefit many, and I receive reproach and unkindness for my labour. This is no marvel, nor any news. For unless god give man an understanding and kind heart, thou shalt loose all thy good turns. Therefore this place hath in it singular good doctrine: that it is man's arbitrement to make the heart of man strait, or to correct any kind of grief. Thou mayst in deed teach & admonish men. etc. But none but god can amend it. To know this is the only remedy against such ingratitude and slanders. Wherefore, when thy rebuke and instruction helpeth not, take Paul's rule: A man that is an heretic, after once or twice admonishing avoid. When thou hast done thy part, God will do his. For not to leave of before thou hadst corrected such things, were to place thyself in God's room, which were openly to be mad. Therefore:   

Use well the time of prosperity, and remember the day of misfortune. For God hath made this as well as that, so that man can find nothing after him.  
THis is the other part of his sentence. Thus shalt thou do: 
It fareth well with no man always.  If thou have wealth, be merry, and use it as thou hast it: Lay thy cares aside and thy devices, moderate thine affections. Let God be thy wisdom, commit unto him both things past and things to come: And so rejoice presently, that thou also remember adversity. That is, so frame thyself, that thou mayst also be sad. Enjoy the things present, but so as thou put not thy confidence in them, that they shall always endure. Be not careless, always looking on prosperity, but prepared also for adversity, bearing a steadfast mind and an upright between both states. Thus he putteth away the affection and affiance of fools, which are drowned in joys present, as though they would always continued. We must so joy, that we be not drowned therein, but keep a part of our heart for God, wherewith we may also suffer adversity. So shall it come to pass, that mischiefs foreseen, shall less disquiet us.   

For as God made this, so made he that also, after his manner and custom.  
HE fetcheth all our cogitations to god, and pulleth them from the things of this world. 
We must take prosperity and adversity both in good worth  God (saith he) made all these things, the good day aswell as the bad: he joineth the good luck by the evil, and that after his usage & custom, (where again there is an hebrew phrase in this word Dabar, as was before in the third chapter, and in the Psalm, according to the order of Melchisedech) that is, as it is written and said of him, according to his manner, as he was wont: this consider thou, then shalt thou easily overcome all temptations. But we are either drowned altogether in prosperity or adversity. But when the godly see the intercourse of good and evil, they say, this is God's order or usage, and are overcomed of neither.   

That man can find nothing after him.  
THat is, that he may be taught, 
All things are appointed of god.  that he can have no more prosperity than God will give him, although he seek it. Man seeketh further than God appointeth, but he findeth not. God hath given thee mirth, and thou seekest more mirth, but thou shalt not find it. For no man is able to add any thing unto God's works When our Lord hath made an end, then canst thou add nothing to it. When the heart is merry, it can not be sorry, and contrariwise. God so appointeth all things, that thou mayst learn to be content with that that he sendeth, and to use it so moderately that our joy may be in the Lord.   

I have seen all things in the days of vanity, there is a just man that perisheth in his justice & a wicked man that continueth long in his naughtiness.  

He returneth to his roll of vanities.  NOw having ended his exhortations and consolations, he returneth to his Roll, looking round about him. When I had viewed and considered (saith he) all things, among other vanities, came this also to be rehearsed.   

There is a just man & he perisheth.  

We must not be too precise in executing justice.  HEre again we must so mark Solomon, that we think him not to speak of God's justice, or of the justice of faith, but of civil justice, so that by a just man, must be understanded an exactor of justice, He that will make the people honest. Such as is a man in office, or master of a family. I saw saith he, a just man that had notable laws & ordinances, which when he began to urge, and to exact them all to the uttermost, he nothing prevailed, but all went backward. Much like a rertaine fool which bowing and crooking himself against the Sun, found fault that his shadow was crooked, and yet would not lift up himself. Such be we like. We see a mote in our neighbour's eye, but the beam in our own eyes we consider not. To be short, Extreme law or right, is extreme injury. He that will right all things perfectly either in civil affairs or domestical, shall have much labour and little profit. On the contrary side, an other will do nothing, careth not for the executing of justice, neither doth any good. But a man must neither be wise, nor a fool, neither just nor wicked. What then must me do? This shall be a mean.   

Be not just overmuch, neither make thyself overwise, lest thou perish. Be not overmuch wicked, neither be thou foolish, lest thou die before thy tyme.  

What it is to be too righteous.  THat is let go all extremity of right. Measure thyself by thine own foot and sing Know thy self. Then shalt thou find in thine own bosom a long roll of vices and shalt say: Behold I myself am yet unjust, & yet suffered of God and not driven out from among men. Why then am I so hasty, to exact of other so rigorously that I myself perform not? This is to be too just. The world will not away with this. Observe therefore the laws, teaching and preaching, and give thanks to God, if at any time thy family, or hearers confess thy laws to be right & holy, although they perform them not, according to the prescript. So art thou in deed a just and a wise man. But then art thou too wise & too just, when in authority, or in thine own house, thou hast good laws, and wilt have them so straightly urged and followed that thou wilt not have one jote of them broken. For this is Extreme right, extreme rigour.  
A wise Magistrate, and householder must make a difference between the goodness of laws, and the obedience of Subjects. 
We must use moderation in governance rather the●● rigour.  It is better we bear and suffer a little rebellion, than the whole common weal should perish, as cometh to pass where there are such severe Exactours of laws. Therefore laws must be urged and set forward, as things will bear, & not farther. Thus do Physicians also, they judge not, nor heal not diseases, according to the prescript of their books only, but many times are compelled to take an other way according to the quantity of the bodies they have in cure. So men's minds are so diversly affectioned, that many times laws must be moderated. To this purpose we have need of most wise men, whereof there are but few in the world. Therefore we should choose all Magistrates and howseholders like unto David, Abraham, Solomon, josua, and such like, if they could be had, which could use laws aright. So expedient it were to have the common weal well governed.   

¶ Be not thou too wicked. etc.  
THis is the other part of the conclusion. See the as thou art not too just, so thou also be not to wicked, 
Some things must be winked at in governance, and yet must not governance through negligence be corrupted.  that is that thou contemn and neglect not all government given thee in charge, and that thou suffer not all things to run to havoc. It is good to dissemble some things, but not to neglect all things. If thy wisdom proceed not, thou must not therefore rage in Ire and desire of revenge. Again, give not thyself to Idleness, as one that careth not which end go forward. Do not like the wicked servant, that hide his talent in the ground, and would not put it to usance. See thou be just, & other with thee, set forward Godliness, and continue so doing, howsoever things fall out. Why so? lest thou perish, and die not in thy tyme. For it is to be feared lest thy Lord come, and call thee to judgement, as he did the rich man's soul, in a night when he lest thought of it.  

This life is full of sin & errors.  If this were an heavenly and Angelical life, nothing should be done unjustly but this sinful nature can do nought else but sin, and play the fool. He that knoweth not this, knoweth not the world as yet. We must imagine that we be here as it were in a shipwreck, or in the middle of a great fire, where we must labour to take some brands away, seeing we can not st●nt, or put the fire clean out.  
Wherefore, if thou be an householder, 
As thou mayst, when thou canst not as thou wouldst.  be content if thou canst pull but one out of the common fire of naughty men: If thou be a teacher of children, labour to teach and bring up well, though it be but one. etc. If thou be a preacher of the Gospel, so preach, not as thou wouldst win all men unto Christ (for all will not obey the gospel) but if thou canst bring and convert but two or three souls, as it were smoky brands ends unto Christ, give God thanks: for we must not therefore give over, because so few amend through preaching of the Gospel. But as Christ did, so do thou. He delivered his elect, the other he let alone. So did the Apostles: thou shalt be able to do no better. Thou art a fool, if either thou presume to do all thing, or contrariwise, if thy doings succeed not, despayrest of all thing.   

It is good for thee to take hold of this, and not to let that go out of thy hand: for he that feareth God, shall come forth with them all.  

He speaketh of justice to be vsed in government.  A Like sentence useth Christ, Math 23. saying: These things it behoved you had done, and not have omitted or left undone the other. So here also he requireth both justice, and not exact justice, so that thou shouldest be neither too remiss, nor too precise. Sometimes dissemble the laws & equity, as though thou were wicked. Sometime again, lay hold on the law, and show thyself just. But remember that Solomon speaketh not here of such justice as is required of every person, as was said before, but of civil and politic justice, which is not before God, but in governing of others, and before the world. For in personal and particular justice there can not be too much.   

He that feareth God shall come forth of them all.  

A rule to be observed of governors of common weals.  THat is, the fear of God shall judge what is best in both to do. If I fear the Lord, my heart saith: oftentimes I have lived thus, and as yet I live filthily. Therefore I will use compassion toward those that offend. If I can keep them under by moderate discipline I will, if not, I will let them go, till they incur the danger of the sword. And if they escape all these, yet shall they not escape the judgement of God. Thus he the feareth God walketh uprightly in these things, when he seeth he can not prevail, he calleth upon God. Wherefore do that is thy duty, admonish, exhort, cease not. He that will not hearken unto thee, shall fall into punishment, although thou punish him not. There shall be one that will punish him. As it chanced of late to the Bowers, 
The seditious bowers An. 1525.  who when they would not hearken to our rebuking of them, were punished enough by others. etc.   

Wisdom shall comfort the wise man more than ten mighty men in the City.  
THis is a commendation of the wisdom he spoke of before, 
Force without counsel falleth of his own sway.  that is to say, of justice and equity. Things are not preserved by force, but all things are done and proceed through wisdom, in the kingdom, in laws, in administrations, in occupations. So we are made men, to do all things by reason, and to prevail more thereby then all beasts, by their strength. 
Wisdom is the governor of common weals, and not laws and power.  Therefore, though laws be never so well made, common weals never so well ordered and appointed, yet if wisdom lack, all things go backward. For when a wise man maketh laws, it is impossible that he can foresee all cases & circumstances. Wherefore many things are left to the order of those that execute laws. So the lawyers call the Emperor a lively law, because he is set in place to moderate laws, as he that sitteth at the charrette to rule it, & disposeth all things according to place, time, and persons. etc. For a fool doth more hurt by his preciseness in seeing laws observed, than a wise man doth in dissembling some laws. All these things as yet are said by way of exhortation: Be not angry (saith he) though things succeed not according to thy desire. Let it suffice thee to keep laws, so farforth as all things be not trod under foot. For this is the greatest wisdom, not to know what law and equity is, but to know that wisdom is not followed nor obeyed in this world. This life will not abide to have all things done right. The sum therefore of this place is, not to put any trust in our strength, but to rule by wisdom, which oftentimes keepeth all things upright in a kingdom, where force and violence marreth all. Why so?   

Because there is no man on the earth that doth good and sinneth not.  
Mark this always, 
The best governors are sometime deceaue● & faulty.  the Solomon speaketh of things under the sun, and of such things as may be done. Neither informeth he hear men's consciences chiefly, but teacheth quietness of mind in difficult matters of this world. Therefore he addeth expressly (on the earth) understanding, worldly justice, and such offences as we make one against the other as if he should say: Why goest thou about to have all things done straightly according to law? It shall never be, that all things shall be aright. If thou wilt live in the common weal, thou must wink at many things, thou must not know many things, to the end thou mayst observe some justice.  
Look upon thyself, and thou shalt see how many times thyself dost unjustly, 
Against too severe exactours of justice.  & so not without a cause offendest many. Therefore seem not too just, because thou sinnest and offendest in many ihinges. So Christ in the seventh of Matthew saith: Thou seest a mote in thy neighbour's eye, and considerest not the beam in thine own, although there he speaketh of heavenly justice. If we would look on ourselves at home, them surely we should find these defects that justly offend others. This thing surely aught to admonish us, not to be so severe judges toward others, nor to just exactours of others justice. For hereof it cometh, that such rigorous exactours, are many times most vicious men. They have no affection of mercy and compassion, they are grievous and intolerable both toward themselves and others.  

Governors must bear and wink at many things.  Solomon therefore meaneth, that we should not be angry though we see things done that offend us. For we ourselves always do not that we aught. At many things we must wink and bear with them. For as it is the property of the righteousness of faith and spiritual justice to bear with the weak, and gently to inform them, so it belongeth to civil justice (whereof he speaketh in this place) to bear with others defaults, so that there aught to be a mutual bearing and suffering one with an other. Cicero in his book of friendship, will have nothing dissembled in friendship. And Erasmus in his Moria, will have all the faults of our friends corrected. There be also speculations of most passionate men. fools will govern the world with books, not perceiving how no man is able to perform that is prescribed. So the Stoics feigned most foolishly a wise man without sense, being themselves grievous to all men. It remaineth therefore that we wink and bear one with an other. For there is no man but offendeth, and doth that, that grieveth an other.   

Take not heed unto every word that is spoken, lest thou hear thy sevaunt curse thee. For thine own heart knoweth, that thou thyself also hast often times spoken evil by other men.  
EVen as I said to thee touching the experience of thine own sight: so say I also touching the hearing of other men. In deed thy family must be governed, and the wicked must be punished. If thou canst amend or redress no farther let it alone. The wicked shall not go unpunished. For this is a true proverb or saying: thou dost not clearly run from the hangman, for God is the hangman himself.   

Lest thou perhaps here thy Servant curse thee.  

We must not hearken after every man's talk.  THere are some so curious in themselves, that they will hunt out all men's sayings and signs in so much that they will hearken at the windows, and peep in at the crevices of the walls to hear what every body speaketh of them. To whom it justly falleth out, to hear that of their own family that grieveth them. Therefore if thou wilt give ear to every bodies talk, look to hear even thine own household to speak evil of thee. Yea perhaps when thou thinkest not of it. For as thou shalt try and prove many things: so shalt thou hear many things that thou wouldst not, so that thou shalt not need curiously to hearken what every body saith. Neither be thou therefore by and by angry, & take weapon in hand, but make light of them, considering that thyself also hast offended others in many things. If jupiter should throw forth his thunderbolts, as often as men deserve them, he would in short space be left weaponless, as Horace saith.  
Therefore these two things are necessary in the governance of the world, 
Two things necessary in government.  The law maker, and the Qualifier of the law. The law maker to order and govern the common weal by wholesome laws: The Qualifier of the law to apply them rightly, and to use them prudently, according to time, place, and persons, etc. And a Moderator of the law is more necessary in the common weal, 
Moderation of laws necessary in all government.  than a law maker, as we may see by the example of our own houses. A wise householder appointeth every servant his duty, his time, and place to do it in, moreover he appointeth meat, drink, and clothing, for men servants and maid servants. But it chanceth that his servant falleth sick, Here the law must be broken, and time must be served. He will not require his task of the sick body. He prepareth for him better meat & drink, and more handsome lodging, then for the rest. etc. And he is discharged of his task. For else his master should be a foolish man, and an ungodly. So here the appointment of the law is dashed, because the person is changed. Therefore if we many times depart from the law, and offend in our sayings & doings, let us bear with the same in others.   

All these things have I proved by wisdom, for I thought I would be wise, but it went the farther from me. It is far of. What may it be? And it is a profound deepness, Who can find it?  

He setteth his own example before governors.  HE allegeth his own experience declaring what heretofore hath happened unto him, while he went about to search these things. I instruct thee (saith he) by mine own example. I teach y to leave of this precise wisdom, & that wisdom & a wise man be not all one. I was compelled to learn these things by experience, when I would go about to be wise, and bring all the world to be ruled by my strait laws. But nothing succeeded less. Therefore these two as I said are necessary for the life of man, a lawmaker and a moderator of law, this one aswell as that other. Even as it is not enough for a wagener to have good horses, and to know what way to go, unless he govern well his wagen in the way as he goeth. Therefore the law must have adjoined to it moderation, which will say thus. Thou hast done well to ordain such and such laws, and they must be observed, but things excepted, always to be excepted.   

¶ It is a profound deepness. etc.  
SO before he said. All things are hard. etc. They shall make & writ laws, they have an eye to general things as they must have. But they that are Magistrates must come down to particulars, & see whether it aught so to be. There they shall find infinite cases and circumstances. And this is a bottomless depth. The sum therefore of the seventh chapter and this exhortation is: Maintain the law, 
A sum of the seventh Chapter.  as far as thou art able, and moderate the law as much as thou mayst, so that thou look not to have all things to precisely observed, neither be thou discouraged with tediousness, but only fear and serve the Lord, and he shall teach thee to do all things well. For they which are without this fear, are either too just, or too impatient.   

I applied my mind also unto knowledge, and to seek and search out science, wisdom and understanding, to know the foolishness of the ungodly, and the errors of doting fools.  
THis is an Addition to his foresaid exhortation and doctrine, as though he should say: I have well marked what happeneth to such as will do, and have all things done justly, and in exacting of justice, are too just, how things succeade not with them, and how while they will be too wise, they become fools. I have found, 
To play the fool sometime, is an high point of wisdom.  that sometime it is the point of great wisdom to dote. Again I have considered all kinds of life to know how the wicked went to work, & how fools succeeded with their matters, whether were better to cast from me all care (as fools use) or to be too just. For he speaketh again of things done, or to be done, by fools and ungodly, as he spoke before of things done politicly by just men.   

And I find the woman more bitter than death, whose heart is as nets and snares, and her hands as bands. He that is good before God, shall be delivered from her, but the sinner shall be taken by her.  
A 'Mong the affairs of fools I saw this also, that proceedeth of women. 
another kind of vanity, the rule and governance of wives.  For since he wrote a Register of vanity, this was not to be omitted, neither it chanceth unto fools, that will not set their hands to work, but do nothing, that they fall into the hands of women, and are compelled to do service to them. He speaketh of such a woman, which taketh upon her to be wise, & to bear rule above her husband not of the anger of women, although this is true, that a woman is more passionate than a man is.  
Neither is womankind here condemned, which is the creature of God. For the kind must be separated from the faults thereto belonging, as before he separated the works of God from the devices of man. Man is the work of God, but beside this work of God, he will follow his own devices, and will not be ruled wholly by God, who only was his creator and maker. So must the kind be severed from the faults thereto incident.  

A wife ordained to obey, and not to have rule over her husband.  A woman as she is the creature of God, must reverently be considered. For she is created to the end to be an help to her husband, to feed her children, and to bring them up honestly and godly, to be in subjection to her husband. And men are commanded to have the rule and government of their wives and household. If now a woman leaveth her duty, and challenge the mastery of her husband, now she dischargeth not the work she was created for, but doth according to her own naughtiness. For God created not this kind to bear rule over the husband, but to be in subjection under him.  

Amazons women bearing rule.  Against these things might be objected the histories of the Amazons greatly extolled of the Greek writers, who are reported to have been great rulers and warriors, but I think it but a ●●ble that is told of them. And where the Aethiopians those women to be kings & Princes: 
Candace.  (as we read of Candace Queen of Aethiopia in the Acts) they do it after their peculiar manner. As many times foolish men are made princes and rulers: It was never permitted by God's ordinance, that the wife should govern. Thus it may be, that a woman shall be appointed in steed of a king, but always she aught to have a Senate or counsel of noble men, by whose devise all things must be ordered. And although a woman yet be chosen on this wise to sit in government, yet this confirmeth not the government of women over their husbands: for the text is clear: Thou shalt be under the obeisance of thy husband, and he shall have the rule of thee. A woman is created to her use, namely with wisdom and discretion to bring up her children. For every one in the thing whereto they are ordained is best occupied. A woman shall do more in the griping of her child with the lest finger, than a man with both his hands. Therefore let every one abide in that business and work, whereunto God hath called and ordained them.  
The conclusion of this place therefore is, amongst the divers impediments of that rest and peace that a man aught to have in his heart, 
Crowing & imperious dames, great impediments to their husbands.  is a woman, such as will not let her husband have the rule as he is appointed. So Samson a very noble man was seduced by Dalila, a vicious woman. For they will not be contented with their distaff and wool, but will prescribe and rule their husbands in things pertaining to the common weal. Such women (saith Solomon) I greatly hate: For they are bitterer than death, in that they are great causes of our vanity. For if the husbands begin once to yield unto them, all things go to wrack, as it happened to Samson, and as Solomon also doted through his women. This therefore is that he saith. Even as I have seen them that are too just & too wicked: so have I seen women perching over their husbands, which is a great vanity, not because of the sex and kind, but because of the grins and snares. Therefore wise men according to God's word, shall avoid the snares, but not the sex and kind.   

Behold (saith the Preacher) this have I found, seeking one by one to find the count, & yet my soul seeketh, but I find it not. I have found one man among a thousand, but a woman have I not found among them all.  
THat is, through mine experience and observation in things, 
Unhappy is the wisdom that is not governed of God.  I have learned much, namely how all is vain, let other learn the same also. For this is the greatest wisdom that man can attain to, to know that no wisdom can prevail or do farther than God giveth leave, as Socrates said: I know that I am ignorant, if he rightly understood the same. One by one, one after another, that is, I have run through all devices: I find in them all, that man cannot live well after his own ways. And my soul yet seeketh, that is to say, I see mine own vanity and others, and yet I cease not my folly, nor can stay myself, but seek still for that I know I can not find. I have found one man of a thousand, that is, which seeth how his own wisdom is of no force, howsoever things fall out otherwise then they devised: so rare & seld they are, that have attained to this denied wisdom. So Demosthenes after he had uttered all his wisdom said, that wisdom profited not. Hereof the Philosophers said, that all things came to pass by chance and fortune. For they could not imagine that the wisdom of God was far greater and higher than all men's ways and devices.   

But a woman have I not found among them all.  
IF men be not able to perform this thing, yea almost none, much less shall women be able to do it. Again he speaketh of womankind, as they be out of grace, in nature, and under the sun. For nature prescribeth not God's works and miracles. There may (saith he) be found one among a thousand which by experience hath attained to say: my counsels and devices can not succeed or prevail, & so by this mean be made meet to govern. But not one woman hath attained hereto, because of god's ordinance. Therefore in these cases they are not to be hearkened to.   

Only lo, this have I found, that God hath made man righteous, but they have sought many Inventions  
THe Schoolmen heretofore have wrested this saying to the establishing of free will, against grace, 
An error of the School doctors.  and against Salomons meaning, where as Solomon speaketh of things under the sun, and of things corporal in all his book. Neither informeth he men's consciences (as hath been already declared) before God, saving that sometime he maketh mention of the fear of God, but he informeth men in government, to bridle and keep under their hearts.  
This therefore is his saying: 
No man content with his present state.  God hath ordained man to travel in the world, he hath appointed him certain works, and labours. But man will not abide therein, but taketh in hand such things, as his desire leadeth him to. God made man righteous, strait for himself, to see what was before him, that is to say his present state, that he should content himself therewith. But not forsaking this ordinance of God, reasoneth & compasseth matters to come. This is it therefore that Solomon saith: I have found this by my search, that no man liveth contented with his estate, that all men cast their eyes aside upon others estates, as Ovid said. 
The ranker Cropp is always seen,  
upon my neighbour's ground:  
And greatest udder in his kid,  
is always to be found.   
And again: 
The slothful Ox will saddle have,  
And prancing horse the plough doth crave.   
Such eyes had Peter, when he said: and what shall he here do? Therefore his righteousness is in outward matters, that every man should have an eye to the that is right in doing, governing, & not look aside.   

But they have sought many inventions.  
THat is they are occupied in many ways, and diverse cogitations, how to govern things hereafter, leaving things present which god hath set before them. So the woman will entremeddle in her husbands charged, & the man in the wives matters. Therefore this sentence is a concluosin of the vanity of man.   

Who is wise, and who can declare these things?  
THat is to say, all things are so difficult, that they can not be uttered. For we be so drowned in our own devices and counsels, that we understand not how we be drowned in them, as though he should say, I will not speak of the fact itself. For men understand not what right is, so far they are from performing it. And this is a declaration how vain the heart of man is.   

The wisdom of a man maketh his face to shine, but unshamefastness putteth it out of favour.  
I judge these sayings to pertain to them that go before. 
An acclamation, concluding with the commendation of wisdom.  This figure of speech, that Solomon useth here, is partly known to us by other places of Scripture, which have the like figure. In the seventh of the proverbs, it is said of an harlot meeting with a young man: With a strong countenance she flattered him: Again, there met him a woman strong in countenance. (or whoorishe in behaviour). So Daniel in the viij. chapter, hath a king fierce in countenance. This figure signifieth impu●encye and boldness of countenance such as where no fear & reverence is, as we say in our proverb of a foo●e, that he setteth a good countenance on it, meaning that he blusheth not, 〈◊〉 is without fear and shame.  
This place may be understanded two ways, first actively, as wisdom maketh the face of the righteous to shine, that is, wisdom maketh him cheerful in look or countenance: Contrariwise foolish Hypocrites go sadly, as Chryst saith of the pharisees in the sixth of Matthew: They disfigure their faces, they look sourly. The wise man goeth away with a clear countenance, because he doth that in him lieth. The wicked always have an hateful & cloudy clock. It is therefore a kind of proverbial sentence, as if he should say. It is to be seen by the eyes, where a merry heart is. The wicked always hath his forehead riveled and wrinkled. For as their heart is, so is their face. Secondarily, it may be taken passively almost in the same sense, that is, one that is of a merry countenance is cheerful to other, and delighteth other, His company is pleasant and delectable: And in this sense, it is a conclusion in commendation of a wise man.    

The viij. Chapter.  

Keep the kings Commandment I warn thee, and the oath that thou hast made to God.  
SAlomon seemeth in this book to fray men from intermeddling with worldly affairs: 
Salomon's counsel in this book.  wherewith he hath as much need again to exhort them to be doing. As we while we preach faith, do utterly dehort men from working, to set forth the true Sabbath. Again, when faith is once plā●ed, we must labour to show Christians how busy they must be to do well to their neighbours, and how in this behalf they must keep no Sabbath, but must be zealous in doing good works, servant in charity toward their neighbours, and keep the Sabbath only before God. So Solomon teacheth us in this place, to do nothing after our counsels and devise, but all things according to the word of God. And thus he is occupied as it were through half the chapter.  

Obedience to the magistrate commanded.  Where therefore he saith: I mark or take heed to the kings mouth or commandment, he exhorteth men to civil obedience. For this must be understanded of a politic king or kingdom, although it may also be understanded of God, but not of a subject. I (saith he) would keep and observe the king's commandment. I counsel you to be in subjection to the king, and not to follow your own ways. You have enough to do in the common weal, if you observe that the king commandeth, whom god hath ordained for you to hear. It is notably said of him the kings mouth: because he will bind us to the obedience of his word. Whatsoever the magistrate commandeth standing with the laws, that do thou (saith he) and keep the oath of god. Understand such an oath as thou swearest by to God, and not God unto thee. Obey (saith he) the magistrate, as thou hast sworn unto God. For he that sweareth to the magistrate, sweareth not to man, but unto God. Here mayst thou see obedience to the magistrate trimly comprised in the obedience to God. Even as Paul will have servants obey their masters, not as men, but as God.   

Be not hasty to go out of his sight, nor stand not in an evil thing, for he will do whatsoever pleaseth him. Where the word of the king is, there is power. And who shall say unto him, what dost thou?  
TO go from the face, 
What it is to departed from the kings face.  is an Hebrew phrase, much used in the Scriptures. In jonas, in job, and also in Math. 18. chap. The servant went forth from his masters face, and found his fellow servant. etc. Now to go from ones face, is nothing else, but to deny, forsake, or refuse the obedience we own to another.   

Stand not in an evil matter.  
Continued not in disobedience, but abide in obedience, as if he should say: Although the matter succeed not by and by as the king commandeth, although the king fall or fail, yet hold thou on, and see that the kings commandment remain in his majesty & force, and do not against it, because thou shalt not escape unpunished.   

For he doth what pleaseth him.  

We must obey the magistrate.  THat is to say, in his Realm & kingdom: For he speaketh of civil government. He will defend justice: for he is ordained of God to this end: therefore fo●●e him. It is even the same that Paul saith to the romans the 13. They that resist purchase to themselves damnation. Neither is it possible that he shall escape judgement, that resisteth the magistrate. Therefore the safest way is to obey the magistrate without any more ado. And he declareth the power of the king.   

Whatsoever liketh him, that will he do.  
HE is ordained of God, therefore thou shalt not prevail, nor be able to resist him, though thou raise tumult, or make any insurrection against him. Therefore either obey him to thy profit and commodity, or else fly from him to thy loss and incommodity.   

For the kings word is mighty.  
THe word or commandment of the king, is a very Solda●●●. It cometh of this word Salith, which signifieth to bear rule. All this is said to the end to exhort us to be obedient, and to abide in the things enjoined us of the king, although matter fall not strait way as we wish.   

He that keepeth his commandment shall know none evil thing.  
THis is a conclusion of the things gone before. 
They that obey, escape punishment.  And it may be expounded two ways. First thus: He that keepeth his commandment will know none evil, that is, taketh heed and is well ware, the he do none evil. Secondly: He that keepeth his commandment, shall suffer none evil. Both these senses are good, but I like the first better.   

The heart of the wicked discerneth time and judgement.  
THis word judgement when it standeth alone, 
judgement.  commonly signifieth revengement, punishments. So in the xiij to the Romans: They procure their own damnation, (that is) they remain not unpunished. So is it here taken. The wise man knoweth there is a time appointed of revengement against those the are disobedient, & no man should be able to escape that time. Therefore he standeth in fear of God and worketh none evil.   

For to every purpose there is a time and judgement: for great is the misery of man upon him. For he knoweth not that which shall be, & Who can tell him when it shall be?  

He threateneth with punishment those that obey not the magistrate.  THis is a commination and threatening of the disobedient with the punishments that shall follow, as though he should say: I counsel you to be obedient and in subjection to the Magistrates. And if any will not be obedient to them let him go, but this vantage he shall have thereby that he shall wrap himself in many troubles, and incur many miseries & calamities, He shall every hour stand in fear and never escape. Therefore the best for him is simply to obey. For what shall it profit him to be disobedient, seeing he can not escape punishment, as it fell out with the country men and Bowers. Thus aught preachers to exhort those that are seditious & rebellious. For God hath ordained and appointed a judgement, 
God punisheth them that obey not magistrates.  and a revenge and punishment for all disobedient persons, which none shall escape. And this is a singular comfort to all Magistrates, howsekepers and schoolmasters, which having done that in them lieth, and yet find those under their tuition obstinate and incorrigible and escape from them, that they take it in good part, knowing the they shall not still escape unpunished.   

For great is the misery of him (that obeyeth not the kings commandment) for he knoweth not that which shall be.  
BY a general sentence, he proveth a special, as if he should say: The disobedient turneth his eyes aside and seeth not the thing before his face. He seeth not what he doth, nor how great an evil disobedience is. And he knoweth not what is to come. etc. that is, the disobedient foreseeth not what is like to fall. His disobedience causeth him to desire many things, he hopeth to attain to great matters, and is deceived. He promiseth himself all kind of safety, but when he thinketh lest thereon his judgement and hour is at hand, and he perisheth in his disobedience. To be short. The wicked contenmeth present obedience, and looketh not on the punishment to come. But the wise man doth not so. For he knoweth what mischief followeth the disobedient, and therefore he obeyeth.   

For man is not Lord over the Spirit, to retain the spirit, neither hath he power in the day of death, nor deliverance in the battle, neither shall wickedness deliver the possessers thereof.  

kings have long hands.  Now he declareth what he meaneth by that he said before touching obedience to the king. The kings word is of great power, For it is God's ordinance, that he shall not escape unpunished that despiseth to be obedient. Man is not of such power the he is able to withstand the king. Why therefore doth he not obey him? he can not forbid the spirit, the is life, or the breath of life. He must stand to it, he shall not escape: He hath no power in the day of death, nor shall not escape in the day of battle. To be brief, God hath so many judgements & so many ways to punish, that no man is able to escape his hands. And although he escape all other things, yet he setteth him out to the battle, to perish there. He concludeth therefore that:   

Wickedness can not deliver the possessors thereof.  
THat is, therefore be thou obedient, and do thy duty, for there is no way of escape in being disobedient, lest any man should think that I teach any rebellion, or slackness in doing our duty.   

All these things have I considered, and have given my mind unto every work that is under the sun, and I saw how one man hath lordship over an other to his own harm.  
NOw returneth he to his Register, 
He returneth to his roll of vanities.  repeating again the miseries of man's vanity. Among all these things that I have rehearsed, I have seen this, the man hath power over man to his own hurt. This is to be referred to the person that is subject, that is, it cometh to pass many times, that Tyrants bear the rule, and their rule tendeth to the afflicting of the subjects. 
We must obey even naughty magistrates.  And yet notwithstanding, their commandment must be fulfilled, and no tumult or business to be made, for although the Prince were a good man, yet hath he no thank, and not only he is not thanked, but men also become the worse, even like as the commons in these days, being delivered from the Bishop of Rome his laws and bondage. All men desire to have tyranny taken away, but when they are delivered, they can not abide in that state neither. He granteth therefore that magistrates are evil in punishing of subjects, but that they are notwithstanding to be borne and suffered.   

Likewise I saw the wicked buried, which walked in the holy place, and they were forgotten, that they had so behaved themselves. This also was a vanity.  

The unthankfulness of men when they have good princes to succeed evil.  THe like place is in Amos the 6. chap. Woe be to the rich in Zion, which proudly enter into the house of Israel. To enter into the Church or house of God, is an Hebrew phrase, signifying one that beareth office or rule over the people of God, as in the 22 of Deuteronomy, the Ammonites are forbidden to enter into the house of God, that is, to bear any rule in the common weal of the jews. For the Ammonites were suffered to be among the jews, but not to bear any office. So likewise in this place. They were in the holy place, that is to say, they were rulers in the common weal. Therefore he saith:   

I saw the wicked buried.  
THat is, how tyrants died, 
Fredrick Duke of Saxony, a very good Prince.  and good Princes succeeded, as David did, after Saul was dead. But the wicked once delivered from their tyranny, forget their delivery. Thus men acknowledge not their benefits. So we by and by had forgotten our good Prince Fredrick the author of peace. No man remembreth what benefits they got by him, & from what mischiefs he delivered them. We always desire change, neglecting and forgetting things present. All these things Solomon speaketh to this end, that we may learn to know this world, and wisely to use the foolishness thereof.  

This book would be red of new chosen governors.  Therefore this book, new rulers aught chiefly to read on, who having their heads troubled with divers opinions, think to rule the world after their own devices, and will exact the uttermost of all men. But these men aught first to have learned to know the world, namely, how it is unjust, stubborn, disobedient, ungracious, and to conclude, unkind. Let them give God thanks, if they can bring but the hundredth part, to the observing of their laws. So our Sectaries are not content with the present goodness of God, with the preaching of faith, and grace of the gospel, but will disturb all the world with new and vain opinions. Therefore Salomons counsel is to teach us their vanity, 
Salomon's counsel.  and to withstand it as much as in us lieth. Howbeit those whom we are not able by our admonishments to convert unto the faith, and to keep in the same, we must bid a dieu. For the evil are made even obstinate, and the worse with continual punishment. Therefore he saith:   

Because sentence against an evil work is not executed speedily, therefore the heart of the children of men is fully set in them to do evil.  
THis may be two ways expounded. Actively thus, that is: the wicked hold on in doing evil, because their punishment is deferred. Because God taketh not vengeance by and by, as men do, therefore they wax the prouder. Passively thus: we that see how such go unpunished, are filled with many evils, we take indignation, we are overcome with tediousness, and cease from doing well. For both these things punishment put of, bringeth to pass. First it maketh us obstinate and the worse: next, it maketh other also that see these things, the slacker to do their duties. Both senses are good.   

But though a sinner offend an hundredth times, and God prolong his days, yet I know that it shall go well with them that fear the lord, and do reverence before him. But it shall not be well to the wicked, neither shall he prolong his days: he shall be like a shadow, because he feareth not God.  
NOw he comforteth not man, but the godly heart. For man can not abide this, nor suffer such ingratitude. Neither could David bear with foolish Nabat, but purposed to kill him in his cogitation, in the first of the kings the .25. He saith therefore, learn only to know the world. Thou canst not redress or amend it, she will not yield to thee, thou must yield to her, that thou mayst know it is ingrateful, and unmindful of all pleasures and benefits: knowing this, thou shalt do well.  

Punishment cometh once, or at length.  This therefore is that he would say by these words: though a sinner offend an hundredth times, that is, though his punishment be deferred, and his unjust dealing not revenged, yet shall he be punished in time to come. It can not be chosen, but such ungrateful persons must be punished. Therefore be not thou so hasty to justify and make good the world, or to be revenenged of all men. Hold thyself well apaid, if thou canst convert but the thousandth part thereof, and make it thankful. Let the world sin, and not thou. For it shall not escape vengeance, no more than the Jews, which murdered the Prophets & Christ, escaped the punishment of Vespasiane.   

¶ And his days shall not be prolonged.  
IT seemeth the punishment of the wicked is long differred, specially to those that are afflicted: but when the day and punishment of the wicked cometh, it seemeth them to us all to soon. As job saith: That the day of the wicked cometh suddenly. And in the 54. Psalm. Wicked men shall not live out half their days: that is, where they always take enterprises in hand, and hope after many things, they die before they bring half their purposes to pass.   

¶ There is a vanity also which is done upon the Earth: that is, there be righteous men to whom it happeneth as if they did the works of the wicked: and there be also wicked to whom it cometh as if they did the works of the just, & I said: This also is a vanity.  
THese two things greatly offend the mind of man, that the punishment of the unthankful is differred and the good are entreated and dealt with all, 
A consolation against the offence that the godly take when the ungodly persecute them.  as if they were wicked: good men hated and envied, and the wicked had in estimation and reverenced. And yet daily so it cometh to pass. Heretofore men gave the wicked Priests all things, but now the Godly have scarce any living. They that teach scholars are not maintained: those that travel most to set the world at liberty, have no thank but are trodden under foot. But they that destroy and drown the world in naughtiness want nothing. For now a days Soldiers are more dearly waged then good teachers. These things for this end are repeated so often to inform man's mind, & to instruct the good to learn what the world is: Namely a furious beast and an unkind, which waxeth fierce through benefits, exalting always the wicked, and oppressing the good. And other thing then this, must we not look for.   

Therefore I praised mirth & gladness because a man hath no better thing under the son, then to eat and drink, & to rejoice. For this is all he hath of his labour, all the days of his life, that God giveth him under the Sun.  
THis is a repetition but very necessary, because he had declared so many sorrowful things, 
He concludeth with his sentence so often repeated.  that he might seem to have forgotten his purpose. The world is unkind, looking ever an other way. It loatheth things present, although they be good. It suffereth to toil and weary thyself, and despiseth and persecuteth thee. Therefore mock thou the world as it mocketh thee. Do thine endeavour and duty, and let go cares and sorrowfulness. Be of good cheer & merry, knowing that the world useth not to reward & consider the good.   

And I applied my mind to know wisdom, and to behold the business that is done on the earth, that neither day nor night the eyes of man take sleep.  
THat is, while I was thus occupied, and vexed my mind, and devised how to govern & order all things prudently upon earth, I got nothing but sleaples nights. And even so shall it happen unto thee, if thou wilt not be merry, but weary thyself in thine own ways and devices, for herein thou dost but as that fool did, which would bear all the world on his shoulders, the is, would order and rule it, by his own industry and laws of his own appointing. Why dost thou not rather commit all matters to God, & cease thy curyositie in other men's doings?   

Then I considered all the works of God, how man can not find out the work that is wrought under the Sun. But the more he laboureth to search it, the less he findeth, yea and although he think himself wise enough, yet he can not find it.  
THis is Salomons copiousness. The sentence is like to that that went before: Consider the works of God, how no man can make strait that he hath crookened. Even so here. Let no man take upon him to redress and amend all things. For this is the only work of God, and not man's. And impossible it is to bring man to do that which God alone doth. For man looketh not on things present, neither is satisfied with them, but looketh only on things to come. Man's heart is filled with diverse desires. But God hath all things bounded and appointed, things present, and things to come. 
Unhappy is the wisdom of man not ruled by God.  But we are never quiet with things present, nor satisfied with things to come, which is nothing else but to make things present, not present, and things to come, not to come, This thing made the poets to say, that all things were ruled by destiny, and imagine the the goddesses called Parcae broke of the web of our life, even when we would feignest live. So julius Caesar found not, that is, accomplished not his devise, he was cut of from his purpose in the middle of his consultation. For as he devised to establish, or rather to restore the Roman public weal he died, as he took the matter in hand. Absalon casting how to compass and get the kingdom, perished most miserably.    

The ninth Chapter.  

All these things I cast in mine heart to understand. There are righteous men and wise, whose servants are in the hand of God, and yet no man knoweth the love or the hatred of that that is before him.  

How this saying, (man knoweth not whether he is worthy of love or hatred) is corrupted.  HEre we must well remember the argument, that we give not ear to them which draw this text to the worthiness of the hatred or love of God, and teach men wickedly that no man can be certain of the favour of God. etc. Where Solomon speaketh only of things done under that Sun, that is, among men, governance of civil life. See (saith he) what untowardness & crookedness is in this world: where I find there are men that govern justly and wisely, whose servants and subjects yet are in the hand of God, and are prospered and defended, like Solomon and David.   

And yet no man knoweth whether he is loved or hated.  

An admonition that we judge not of god's providence, according to prosperity or adversity.  I Take both these words actively: that is to say, men are so untoward, that they acknowledge not the just and wise men, whose servants they see God prospereth and governeth, for their benefactors, or their love or hatred. They forget nothing so soon as benefits. Solomon governed wisely, in peace, in great plenty: As soon as he was dead, they complain how he yoked them. There they remembered none of his benefits.  
What state or condition the world was ever in, it could not away with it. We may see by Italy, which whether it be at peace or at war, it can away with neither. In time of peace, they procure wars: in time of war, they would feign have peace. So Germany is always new-fangled. In the beginning of the Gospel all men gredilye ran to hear it: when it had spread itself abroad, every where they loathed it, forgetting the benefits that ensue and follow it. Now many men take part with the Sectaries: and when they shall have continued their time they shall be disdained, and men will desire other things. To be short, the world can not suffer neither good nor bad government: He whom the Lord aideth not in his government, can not live one day without danger.  
Therefore he that will serve this world either by wisdom, justice, or whatsoever: other good qualities, must look for nothing but all manner of extremity. Thus David, & Solomon very good kings, loved the good & hated the bad, but the people acknowledged not their love, forgetting all their benefits & good turns. 
The world is given to naughtiness.  Therefore S. john truly, wrote, that the world was given to naughtiness, because their is nothing but disquietness and all kind of evil in it. Who therefore can like this life, where men live in so great dangers and unquietness all the days of their life.   

They have both like success. For it happeneth to the righteous even as to the wicked, to the good & clean as to the unclean, to him that offereth, as to him that offereth not. As it happeneth to the virtuous, even so to the sinners: to him that forsweareth, as to him that feareth an oath. This is the worst of all things that are done under the Sun, that it happeneth to all men alike. Whereby the heart of man is filled with wickedness, and foolishness remaineth in their hearts, all the days of their life.  
THis is again a copiousness of Solomon, as though he should say: 
The unkind world remembreth no benefits.  The world is all together unquiet, and unkind, there is as small remembrance of good men as of evil. This is to be understanded on the worlds behalf, not on Gods. The righteous men, that live are contained of the world, and in the world: But with God they stand in good case as he said before, He that feareth the Lord it shall go well with him. The world rewardeth the good and the bad alike.   

This is the worst of all things that are done under the Sun.  
THat is, man's heart is to weak to hear this perverseness. They that have not the fear of God, can not patiently suffer this ingratitude, and that there should be no difference between good men and evil, but that it should happen to both alike.   

This is the cause therefore that mens hearts are filled with wickedness:  
THat is to say, with indignation Intolerable sorrow. Because they have not understanding, 
An admonition against the offence of unkindness.  nor can not frame themselves to do as God doth, which sendeth rain to the good and evil alike. I suppose that the Philosophers, & Monks are here quipped, which because they could not bear with these things forsook the world. They would not serve in such an unkind world. But Solomon will have us to be busied in the world, and to know the world, and not to be feared with the ingratitude thereof from doing, but to follow our heavenly father which letteh his sun to arise upon the good and evil. Math. v.   

And foolishness remaineth in their hearts until they die.  

They that are offended with some men's unkindness will benefit no man.  THat is, they die without having done any work, even as though they had never lived. They are like a shadow in this life, profitable to no body. None enjoyeth any part of their service or goodness. And that they hope after, is prevented by death. So their end is nothing but death: they leave no goodness for posterity. But do thou so order thy life, that thou seek to be merry, and to do good unto others.   

For among all men living, hope is chosen, for a living dog is better than a dead Lyon.  
BY this place Solomon prepareth an exhortation for us to do good while we are able, 
He exhorteth us that we will not cease to do good, though men have used us ingratefully.  that we be nothing moved with the ingratitude of the world, but that we hold on in doing our duty, and have a good hope and trust. Because there is hope in all men as long as they live, as if he should say: Do not so contemn or despise this life, that thou either despair or forsake the fellowship of men, for hope or trust is the best thing that is among men. For as long as men are living, there is hope. Therefore we must do as much as we are able. For because of the remnant, we must serve the whole.  
Thus a good minister of the word of God, for the good Citizen's sake, 
We must go thorough in our vocation, even for a fewes sake that be good.  preacheth the word of God, although many blame the same. So if a good schoolmaster have two good scholars, he must take pains for their sakes, although he have twenty other naughty disposed and hopeloftes. Thus must each magistrate also do, if he can not bring the whole City to do their duty, yet he shall perhaps find some one or two whom he shall bring to good pass. etc. This is it therefore that Solomon saith: Let us not be discouraged through despair, nor yet presume or take so much upon us. For we must not so despair of the living as we do of the dead, of whom, there is no hope. We must bear with the importunities of men, and not despair of all men, although many be wicked and ungracious.   

For a living dog is better than a dead Lyon.  

If thou caused not be a lion be a whelp in thine office.  HE interlaceth a proverb, meaning thus: It sufficeth to correct & redress something in the world, as a live dog, although he be a beast of no great account; yet is he better than the great carcase of the strongest Lyon. This we speak and utter in this wise. Better is a Sparrow sure in hand, than a Crane in doubt. Again, in the Dutch tongue: The child must not be poured out with the water that it hath been bathed in.   

For the living know that they shall die, but the dead know nothing at all, neither have they any more a reward: for their remembrance is forgotten. Also their love and their hatred and their envy is now perished, and they have no more portion for ever in all that is done under the Sun.  
THe living (saith he) know they shall die, 
Be beneficial to other, because thou knowest thou shalt die.  & therefore in their life they have this hope. Let them not therefore put of from day to day to work and to do well, like fools & maycockes, which always look on other men's examples, and will never give any onset by themselves, before they see other begin to do well.   

The dead know nothing at all, neither are they rewarded any more.  
SAint Hierome wrested this place foolishly, 
A place to be noted against the invocation of Saints daparted.  to the reward of the dead which were in purgatory. For Solomon seemeth to think that the deap are without all manner of feeling. And I think there is not a place in the scripture of more force for the dead that are fallen in sleep, understanding nought of our state and condition, against the invocation of Saints and fiction of Purgatory. It is an Hebrew phrase:   

They have no more any reward.  
WHich we thus express in the Dutch speech: It is all in vain with them that be dead, All they can do is of no avail, they now can do nothing that may profit them, like as is said otherwheres: thy work shall be rewarded. And as Paul saith: your travel shall not be in vain.   

¶ Their love their hatred. etc.  
Understand all these things actively as before, that is to say: the benefits they did by loving, by obeying. etc. are forgotten: 
An error of Saint Hierome.  And where as Saint. Hierome caveleth, that although they know not what is done in the world, yet they know the things that are done in heaven, it is an error, and a folly.   

¶ Moreover they have no part or portion in this word.  
THat is, they have nothing to do with us. He describeth the dead, as like to senseless Carcases. He will therefore have us use this life while we may, and to labour all that we are able. We are compelled to leave the greater part of the world unto Satan, we can scarce bring the thousandth part unto God. Therefore if the Lion die: kill not the Dog also.   

Go therefore and eat thy bread with joy, and drink thy wine with a cheerful heart. For now thy works please God.  
AS Solomon is wont after a rehearsal of vanity in this world to join immediately some comfort and exhortation for us to be merry, and of good cheer: 
Comfort often repeated.  even so doth he in this place, as though he should say: seeing we are constrained to live in this perversity it shall be best for us, to be merry, and quiet. For we can not change these things, neither shall we any thing prevail, though we take never so much care there about. He calleth it thy bread and thy wine, that thou hast gotten through the blessing of God. So Esay. 4. We will eat our bread. And Paul to the Thessalonians: Let every one eat his own bread.   

¶ For thy works please God.  

The works of the godly please God, ergo man knoweth & aught to believe the God loveth him.  THis exhortation belongeth to the Godly, that fear God, as if he should say. Thou that art Godly, do that thou canst, forasmuch as thou knowest, thy works shall please God. And this is the greatest wisdom that can be, to know that God will be merciful to us and that our works and labours please him: as Paul saith to the Romans the viij. The spirit beareth witness to our spirit, that we are the children of God. For unless our heart place and settle itself in the good will and pleasure of God, it can never sweeten the bitterness thereof. The heart remaineth ever bitter unless it be thus filled always with the good will of God. This place aught to have been enough to have confuted those, which of the words set before, but manifestly translated: Man knoweth not whether he be worthy of love or hatred etc. would go about to make men doubtful and uncertain, of God's good will, and favour towards them.   

At all times let thy garments be white, and let thine head be anointed with oil.  
SAlomon speaketh here according to the usage of that Country. The Romans & Greeks commend purple and scarlet. But the Nations eastward and specially the Jews commend white apparel because they may be washed, and by reason of cleanliness and purity which they earnestly professed even as the Turk useth linen garments, for the most gorgeous. And we in the time of Popery at great feasts used Albes. This is it he meaneth. Be merry always & use such raiment as thou art accustomed at feasts and banqueting.   

And anoint thy head with oil.  
THat is, 
Whom Solomon exhorteth to be merry.  use also the oils which God hath given thee. Again he speaketh according to the manner of the country, who set great price and delight in their ointments. This it is he saith▪ Thou livest in the midst of vanity: Enjoy therefore thy life, and destroy not thyself with indignation, put away sorrow out of thy mind. Thou canst not better mock and ge●ke the world, then to laugh when it is angry. Let this be sufficient to thee that God is merciful to thee. For what is the malice of this world to be compared with the pleasantness that is in God. Neither doth he here persuade us to any voluptuous life, or to such royetousnes, as they use which perceive not this vanity (for that were to add oil unto fire) but speaketh of the godly, which feel and have experience of the vexations and griefs of this world. These men's hearts goeth he about to cheer and rear up. These men counseleth he to be merry, not the froward and ungodly, which otherwise live in all manner of sensuality and voluptuousness. The same he meaneth where he saith:   

Rejoice with the wife whom thou hast loved all the days of the life of thy vanity, which God hath given thee under the Sun, all the days of thy vanity. For this is thy portion in the life, and in thy travel wherein thou labourest under the Sun.  
AS though he should say: Thou shalt carry no more with thee. So Paul in the first to Tymothy the 6. Having food and raiment, let us therewith be content. For they that be not content herewith, but covet after other things, and afflict their selves with indignation and cares, add sorrow unto sorrow, vanity unto vanity, & at once deprive themselves of all goodness.   

All that thine hand shall find to do, do with all thy power: for there is neither work, nor invention, nor knowledge, nor wisdom in the grave whether thou goest.  
THis is the other part of his exhortation which he objecteth to those idle persons, 
Diligence & continuance in labour commanded.  who because they see the world unkind and grievous, cease of from labour, and will do no more good. He commandeth us therefore to do both, namely to be merry, and yet not so that we loiter, but labour according as God hath commanded. Gen▪ 3 Let us take labour unto us, but put cares of mind from us, and be content with the present estate: add a third thing, vex not thine heart, because thou seest the world is ingrateful. It is notable that he saith, shall find, that is, follow not thine own counsel, but do things as they fall out, that which God commandeth, & offereth taking no care for aught to come. Whereas he saith, with all thy power, thereby he requireth industry and diligence.   

For in the grave there is no work.  

Against invocation of Saintes.  AN other place, proving that the dead have no perseverance or feeling. There is (saith he) no devise, no science, no knowledge, no wisdom there. Solomon judgeth that the dead are a sleep, and feel nothing at all. For the dead lie there accounting neither days nor years, but when they are awaked, they shall seem to have slept scarce one minute.  

What this word infernus signifieth.  Hell signifieth a pit or grave, but properly (as I judge) that secret withdrawing place, where the dead sleep out of this life, whence the soul goeth to her place (whatsoever it be, for corporal it is not) so that thou mayst understand hell to be that place where the souls be kept, being a certain grave (as it were) of the soul, without this corporal world, as the earth is the sepulchre of the body. But what manner of place it is, we know not. So in the 42. and 43. of Gen: I shall go down mourning into hell. Again: they shall bring my white head with sorrow unto the grave. For they that truly are holy, go not into hell to suffer any thing there. 
Where the saints that be dead are.  The dead therefore are out of all place. For whatsoever is out of this life, is out of place. Even as after the resurrection, we shall be clear from place and tyme.   

And I turned me unto other things done under the sun, and I saw that in running, it helpeth not to be swift, in battle not to be strong, to get living, not to be careful, to get riches not to be wise, to be had in favour, it helpeth not to be cunning, but that all lieth in time and fortune.  
THis is the sum and conclusion as it were of his discourse and roll of vanities, as if he should say: 
Then be our enterprises happy, when God prospereth them and governeth their success.  It makes no matter what a man can do. Therefore, follow not thine own ways or devices, but that thine hand findeth, that is, continued in a certain work appointed and commanded by God, leaving the things which may hinder thee therefrom, as Samuel said unto Saul: thou shalt be changed into an other man, and that thine hand findeth, that do. etc. He prescribed him no rule or law, but whatsoever thing fell, to take it in good part, and to labour therein.  

We must go on with our vocation.  Thus doth Solomon teach us in this place. Always go forward with that thou hast in hand, and belongeth to thy vocation. Thou art a preacher, or minister of the word of God, continued in reading the Scripture, and in teaching, be not drawn to any other trade before the Lord draw thee. For whatsoever the Lord doth not say or command profiteth not, which thing he proveth by his own experience, saying: I saw the swift prevailed not by running, and many strong men, which yet lost the victory: I saw also many notable wise men have little success, many diligent and good governors which little prevailed. It lies not in the person how industrious or witty soever he be.  

All success of matters is of God.  Many times the strong are overcomed in war of the weak, and many times great hosts are slain by small number of men, because the matter consisteth not in strength. So Troy was a most impregnable thing, wanting neither strength nor power, and yet was it subdued and overthrown. For the time was come that God had ordained it should so be. By the like reason, in the years passed, the Emperor took and vanquished the king of France, 
France's king of France taken prisoner. 1525.  notwithstanding he far passed him in strength of men. Where he saith, that running helpeth not the swift, it is an Hebrew phrase, for with them to run, is to bear office, as Paul to the Corinthians: So run I, not as at an uncertain thing. Again: I have finished my course.   

To be had in favour it helpeth not to be cunning.  
THat is, 
Many notable artificers contemned.  many are skilful in arts & good learning, and yet they are not regarded, no man seeth to them, or taketh care for them. So with us the word is plentiful, there are many good wits, and yet we can not bring all men to the faith: and yet not withstanding we must not leave of from preaching the Gospel. For God reigneth even in weakness, he shall govern our doings & bring them to pass. The Lord is able to kindle a great fire & flame, so we will preserve sparkles. We are also marvelously troubled and vexed in our minds about getting our living. One because he would be rich, becometh a Printer, and lo he consumeth that he hath. It is not therefore sufficient to be wise and industrious. For many singular wits, and excellent artificers, are utterly despised. This is it he saith:   

The Success of all things dependeth on fortune.  

We must travel, and leave all success unto God.  THat is, I can not determine or appoint what success I shall have, when I have done all I can. Do thou only that is thy duty. God shall find a time to use thy labour. We can not judge of these things, we must labour, but appoint no end and effect of our working.   

Man knoweth not his time, but as the fishes which are taken with the angle, & as birds that are catched with springesse, so are they snared in the perilous time, when it cometh suddenly upon them.  
Understand, this time to be not only the very end of life, but every hour, and occasion, as if he should say: Thou must labour, although thou know not what will follow thereof. Therefore apply thyself to learning, and if God so appoint, he will give thy study fruit and success. The like we must do in all other trades & exercises of life labouring and committing all success unto God. For the time of success is not revealed to us.   

And as fishes. etc.  
With two feat similitudes, 
All adversities can not be foreseen  he proveth that most times matters fall out contrary to our devices and weening: the fish is desirous of meat, & devoureth the hook. The birds likewise without all fear go on feeding, and think no thing of the grin, and suddenly they are caught: So we when we have chosen and hoped for that we think good, are deceived. And when we think evil is toward, than goodness is at hand, And we rush in to those things, which afterward we can not get out of, in such a wise, as we perceive not, how we be circumvented. And all this cometh to pass, because we know not the time and hour. So that experience teacheth us, how things are not ordered by our devices, but most times against them. And hence proceedeth the saying of misfortunat folk: I thought not it would have so fallen out.   

This wisdom also have I seen ununder the Sun, and me thought it a great thing. There was a little City, and a few men within it: So there came a great king and besieged it, & made great forts against it: and in the City there was found a poor man, but wise, which through his wisdom delivered the City: Yet was there no body that had any respect unto such a simple man. Then said I, wisdom is better than strength. Nevertheless a poor man's wisdom is despised, & his words are not heard.  

Foolishness & unkindness of the people reprehended.  I suppose that this is set after his conclusion in stead of an example, whereby he declareth all that he hath said before. It is a general example, the like whereof is found in many histories. For thus in the ix. Chapter of the judges, a woman delivered the City saying Abimelech the king, with a piece of a millstone. He calleth it great wisdom, because indeed that wisdom of governance is very great that delivereth a little City, of small force, from valiant enemies. But to forget this wisdom, and so great benefits, as most times it happeneth, is great unthankfulness. 
Themistocles.  Thus Themistocles employed many benefits upon his Country men but he found great ingratitude for the same. Thus David benifited all Israel, so did Solomon. But afterward forgetting so great benefits, ten of the tribes forsook the house of David, Wherefore to pleasure and benefit the world, is naught else, but to loose our benefits, and to cast gold into dirt and Pearls before hogs. The best is therefore to be merry, and to labour for the time present, casting of all care of things to come. For it were better that my benefits perished, than I to perish with my benefit also, as saith Phaedria, in the comedy entitled Eunuchus.   

And no man remembered the man.  
IN deed the wise man's words were heard, while he gave good counsel, but that done, he was by and by forgotten.    

The tenth Chapter.  

The words of the wise are more heard in quietness, than the cry of him that ruleth among fools.  

Exhortations & reprehensions mixed together.  THe effect of this place is to comfort and exhort them which are troubled with worldly affairs, next to rebuke those which are a let and hindrance, that wise and godly men's counsels go not forward, as he began with the example of a poor man, that wisely brought a great matter to pass, but assoon as the benefit was past, it was forgotten. For all present estate of men as was said before, is despised. Therefore Solomon perceiving this matter, saith: weary not yourselves, you can bring the world to none other pass, nor yet the men therein. If matters proceed according to your good devise, commit them unto God.   

The words of the wise are heard in quietness. etc.  
THe words of the wise are not regarded, 
wise mens counsels despised.  therefore they are compelled to hearken to the words of a foolish ruler. The crying of a captain prevaileth among fools, and a foolish prince heareth a foolish Counsellors words, because he speaketh that which pleaseth him. This I say, that thou must consider, as is said in the proverbs: The fool will not hear, unless thou speak that he phansieth in his heart, because affections rule all in the fools heart, therefore he regardeth not what thou sayest, unless thou say that he desireth. For they which thus are led with their own affections & wisdom, will hear nothing else. Therefore thou shalt not prevail; thou shalt not be heard: where minds are not quieted, that is to say, blinded with affections. So now a days, 
Counsel taketh no place but in minds wholesomely settled.  it is in vain to writ against the Sectaries and heretics, for thou shalt do no good. Which thing Paul affirmeth also: A man that is an heretic, after once or twice warning avoid. etc. And it falleth not thus out in matters of religion only, but also in civil affairs. Thus it fareth in worldly affairs: if thou give good counsel, thou shalt not prevail, nor be heard, but with Neutrals, whose minds are settled, and will take part with none. But settled minds at quiet can truly judge that the crying of a Captain is but foolish. We must abide therefore till the affections be appeased, for than shall he hear. Even as troubled-water is not clear, but if thou wilt see the bottom, thou must tarry till the water be settled: so all men that have conceived any persuasion in their mind, will not be dissuaded again, unless that conceit of theirs, wherewith they be as it were bewitched, be put away. This Solomon in an other place expresseth in this wise: It is better to meet a Bear, or a Lion rob of her whelps, than a man trusting in his own foolishness.   

Better is wisdom than weapons of war, but one sinner destroyeth much good.  

Force without counsel can not stand.  THis sentence he hath proved with the ensample gone before. And at this day all that follow wars, prove the same, namely that warlike engines are nought worth without wisdom & counsel, and that wisdom is of more force and avail in war, then is strength. For there are many sudden and divers chances and awaits. etc. Thus the Romans boast that they overcame the world, not by strength, but by wisdom. Wisdom therefore beareth the stroke in this world, but she is not heard or considered.   

For one Sinner destroyeth much good.  
FOr both in peace and war there are such unthrifts and naughty persons, 
Perverters of good counsel.  as disturb all things. There is a counsellor standeth up and speaketh for peace, strait way a thrasonical mate & lubber dasheth all, whom thou shalt resist but in vain, because men are led with their own affections, and will give no ear to such as give contrary advise, so that as Homer saith, the greater parts most time prevaileth against the better.   

Dead flies 'cause the most precious ointment to stink.  
THis is a proverbial sentence against fools, 
Evil counsellors reprehended.  howbeit Solomon hath very hard translations. The translation would have been more comely, if he had added, according to the proverb, It is as men say. The proverb is taken from things in use among this people, which account and esteem ointments among their most precious things. It seemeth to us the similitude is the more unpleasant and strange, because we have little use of such things as that nation had. Like therefore as flies destroy a most precious ointment, so some unthrift and naughtipacke destroyeth the best counsel in a common weal, in the Parliament chamber, and in war. Therefore as we are constrained to bear with such noisome flies, so are we compelled to bear with such pestilent counsellors.   

Therefore a little folly sometime, is better than wisdom and glory.  

To dote in some thing is held for high wisdom.  THis is a consolation against such chances and naughty Counsellors, He calleth it little folly besause of the little time it endureth as the poets use to say To seem foolish in place where, is holden for high wisdom. Therefore when thou seest a naughty man prevail in the Counsel, or in the Parliament house etc. let thy counsel give place, and leave of thy wisdom, because thou seest it is not liked and vex not thyself. It is better thou seem a fool for a season: and let them go on in their foolishness, because they will give no ear to thee. For by force thou canst not prevail. For a fool will be led by no counsel, unless thou speak according to his mind. Therefore thou must let them alone when thou hast shewwed thy counsel, and done what thou canst. For if thou wilt go through with thy purpose, thou shalt wrath these wasps, and meet with an angry Bear, and endanger thyself without necessity. These counsels be very good for us, which devil in this ingrateful world, which hearkeneth not to our good counsel, whatsoever we say or threaten-  
Glory signifieth not only fame, 
Glory.  but pomp, ornaments, & riches, which are cause of fame. So Math. 6. God so clotheth the lilies of the field, that Solomon in all his glory, that is to say, in all his riches and pomp, was not so arrayed.   

¶ The heart of a wise man is as his right hand, but the heart of a fool is at his left.  

The difference between wise men and fools.  THis also is a kind of Proverb, that is, a wise man hath his heart in his own rule and power. If he perceiveth that they are foolish, and will give no ear unto him, he can for a time hold his peace. He can use his wisdom according to the place and persons, and as he shall perceive his counsel is like well or evil to succeed. But a fool is not master of his own heart, but according to his affection, will run through with them. It is a great matter to rule and moderate the heart, which no man doth or can do, but he that is well acquainted with the world and hath an eye to God's judgements.   

A fool walking in the way and being himself never so much a fool thinketh yet that all other are fools.  

Many such glorious bragger's in Prince's Courts.  THat is, he is not content that himself prevaileth with his naughty counsel, so that thou must yield to him, but also thou shalt be compelled to bear with him, in being glorified for his foolishness, and naughty counsel, and in shaming the wisdom of other men. For if thou give good counsel, he will strait way be upon thy back, and reprove thy wise saying and counseling. But answer thou thus: I have showed my counsel, I compel no man, but have said that I think good. First therefore a fool will not hear thee: next he will throng with his own imagination: and last of all, whatsoever thou sayst to the contrary, (as thou art bound) but not to follow it, if thou think it will not prevail, he will deride it, & reproach it as foolish and wicked. This we see in our days and find true by ourselves.   

Therefore if the spirit of thy superior have his purpose against thy mind: be not thou discontented, for to give place pacifieth great evil.  
THis we thus express in our proverb: 
fools must not be striven with, but yielded to, for a tyme.  He that can have patience will be a wise man. He saith therefore, if their spirit prevail, that is to say, their force or counsel, be not impatient or angry, leave not thy place, remain by thyself and continued. For if thou resist, and wilt have thy counsel followed and allowed, thou shalt but vex the wasps only, & kick against the prick, for it is a great point of wisdom, to dissemble & give place. For it allayeth many evils which by so being quiet, that is by giving of place be calmed, and at length of themselves come to silence, which otherwise would stir up much trouble, if thou wouldst withstand them. Thus the Romans glory in their Fabius, which by suffering and leisure overcame Hannibal. Thus our Frederick Duke of Saxonye, by keeping silence and lying still, kept down the Erfordians, and was avenged of them. Thus Virgil also saith: All fortune must be overcomed by suffering. For such sayings as these are taken out of the experience of this world.   

❀ There is a great evil that I have seen under the Sun, namely ignorance, that is much seen among Princes. For some fool is advanced to great honour, and the rich sit in the dust. I have seen servants on horse back and some Princes like servants go on foot.  
IT is no marvel saith he, 
All things replenished with folly.  if the violence or counsel of fools prevaileth against wise men and them that give good counsel. For I see few princes but they are fools, and take no wise way in governing their charges. Thus the fool ruleth every where in the Counsel chamber, in the Prince's court. etc. The world is foolish and governed with fools, & with foolish opinions: Wherefore if thou counsel them otherwise, they will not hear thee. If thou hold on, the more is the fool moved, & for hatred will do that shall turn his Country to great hindrance. 
Whom he understandeth by rich men, & servants.  The rich that sit in the dust, he understandeth to be such as aught to bear rule, because they know well how to govern. He calleth them Servants that aught to be ruled, as though he should say: They which aught to be ruled, them I see set aloft and in authority, being but slaves and fools, and wise men want, and scarce have any living. Therefore when thou seest such Centuaries and Thrasones bear rule, which aught rather to do the service, marvel not at it, remember this is the kingdom of the world.   

He that diggeth a pit shall fall into it, and he that breaketh a hedge, a serpent shall sting him. He that removeth stones shall hurt himself thereby, & he that cleaveth wood, shall be in danger thereby.  

Governance a perilous enterprise.  HEre Solomon cowcheth as it were a heap of proverbs together, all which he applieth to his purpose, saying as it were: it cometh to pass in this world, as these proverbs declare. Whatsoever thou dost in this world, it cometh to pass, as saith the proverb: He that diggeth a pit. etc. Men do not escape from it without hurt. Likewise to rule men, is as to break up an hedge, where many times, it chanceth that a Snake stingeth him. Wherefore, if mishap betide thee, play the slackarde never the more, but remember that thus it goeth in this world. For to rule men is in God's power only. Therefore, he that is called to authority, must remember that he taketh that in hand that man's wit can not compass. For the hearts of men are not in our power. Only they which have the fear of God in them are easily governed. This proverb is taken from them that dig pits or graves, 
Governance must not be cast of, for the perils therein.  whose chance it is many times unawares to fall into the same. So to bear rule in this world, is to dig a pit: there be thou fenced, & know thou art in peril. Which except thou wilt do, thou shalt fall into many sudden and unforeseene dangers. For dangers foreseen less hurt us. Thus did Demipho in Terence's Phormio well give warning of. Wherefore (saith he) All men when they are in most prosperity, most chiefly consider with themselves how to suffer and bear adversity, dangers, losses, banishment. When he cometh out of the country, let him always think, my son may have committed some fault, my wife may be dead, my daughter may be sick: these be common cases, and it may be that they shall not be strange unto thee. Whatsoever falleth out otherwise than thou hopedst for, take for advantage. That if any thing so happen, thou mayst say, thus I thought and looked for, and think no strange thing is happened unto thee. And if any good hap or fortune betide thee, take it for a daily gain. Thou must not strait way leave of digging, though thou fall unawares into the pit. The life of man is full of dangers: and as in breaking down an hedge, it is to be feared lest some Serpent lying hidden may sting us: so in governing a common weal, we must beware we be not hurt. If thou hap to be bitten or hurt, thou must bear it: for it is no news.   

He that removeth stones.  

another similitude.  HE that turneth stones, some hurteth his hand or feet. He understandeth such huge stones, as can not be removed without some great hurt. So to have to do in civil matters, is to turn such stones. Therefore when thou art hurt, say: If I had not turned these stones, I had not been hurt, but because I move and turn them, what marvel is it that I am hurt? If thou be an householder, remember thou must turn this stone also. That that followeth is like.   

He that cleaveth wood, shall be in danger thereof.  

Danger joined with governance.  THat is, things public can not be weldded without hurt and danger. Best is therefore to Bulwark and fence the mind, and to look for whatsoever falleth out, that if any thing chance well in the common weal, we take it as a miracle. Benefits, the more they happen beyond our expectation, the more they rejoice us, even as mishaps the less hurt us, the more they are foreseen. Let us therefore think we shall be always in hazard, and not still in good case.   

If the iron be so blunt, that one can not sharpen it, he must then put to more strength: but the excellency to direct a thing is wisdom.  
Again he comforteth them that are in office: 
An hard thing to govern a corrupt common weal.  Even as an iron tool cankered with rust is hardly made clean and sharpened, so is the world like a rusty iron, and hatchet full of gaps, lose in the handle or helue, which no man can work well with. This is a very handsome similitude. And as it is a very laborious thing, and troublesome to cut or hew with such a rusty and hacled hatchet: so is it a woeful and miserable state to be a governor in a realm or an house. For it is an unprofitable & marred tool, and yet must we be doing, in, and about the same. So when men are evil and full of naughty affections, there is need of great wisdom to rule & moderate them. Thus he saith: If it be rustyed & blunt, then is there need of a wise workman, that is: It must be a cunning workman that can well whet out an old rusty Axe. So it is needful he be a wise man that can handsomely use such evil tools, that is the world, and such perverse and untoward men. Men by nature are disspitefull. But God hath authorised such men, that at lest they might therefore be obeyed. 
Great wisdom is needful, to correct evil manners.  For he saith: I will that thou be obedient unto this man, for if thou disobey him, thou contemnest me. But yet they obey not by this neither. Therefore public governance or house keeping is but such a rusty tool as is spoken of. Use therefore the same hatchet thou hast, sins thou canst handle none other, as saith the Proverb. He that hath no lime, must build his wall with doonge or lome. If thou be an householder, or an officer, think thou hast this rusty iron, that is, such as thou canst not rule, nor will be ruled, occupy it, and cut with it as the canst that thou mayst at lest keep some part and show of a common weal. For men shall never be able to do so well in a common weal, but much evil shall remain there still. Therefore he must be a good workman that can so sharpen an old rusty iron, that yet he can use it handsomely. These are the things that must comfort us in such cases.   

If the Serpent bite when he is not charmed, no better is a babbler and blab of tongue:  
THis pertaineth also to the common weal. As a serpent (saith he) uncharmed, 
A precept how to bear slanders and back biting.  that is, unknown or unlooked for, (for a serpent that is charmed biteth not, because he obeyeth the charmers voice) even so biteth a blab of his tongue. Neither is a blab of his tongue better than a biting Serpent, for he is not master of his own tongue, he curseth or speaketh evil of his ruler and governor. Even so it fareth whether in public or private governance. If thou be an housekeeper, thou shall do many things, that shall offend thy wife, and family etc. Amongst whom thou shalt find some that will deprave the well doings, which the evil disposed will carry abroad to the Citizens and neighbours and this also thou shalt be compelled to bear with. Thou shalt to thy power withstand it, but if thou be not able to let it, thou must suffer it. It is in deed a tedious and grievous case to be thus dishonestly railed at by tongues of ill willers, & thou not witting it, but what shalt thou do? These slanders and detractors thou canst not stop. Only stop thine eyes & ears, & do that thou art able. Even as we be compelled to bear with the words and works of men that resist us. For the world will not cease to persecute magistrates, and those that give them good counsel.   

The words of a wise man's mouth have grace, but the lips of a fool devoureth him.  

The devices of wise men, hindered by the slandering of fools.  THat is to say, a wise man ordereth his doings well, and with a kind of grace, but because he is among evil tongues, he hath little success. For the detractor cometh, and devoureth and overwhelmeth the good man with his words: for so refer I this word him, to the wise man & not to the fool. For the word of the wise that hath in it such grace, is made in effectual through the talk of the fool. If a good and wise man give good counsel, the slanderer and depraver cometh, and overturneth his counsel. So happened it to Paul in the Acts, when he was in shippwracke. men and brethren (saith he) you aught to have obeyed me, and to have rid it out in Creta. etc. To conclude, the fool devoureth the wise, and the worse side still prevaileth   

❀ The beginning of his words is foolishness, and the latter end of his talk is madness.  
THat is to say, 
fools devices preferred before wise men's.  thus it happeneth to fools, which will seem wise, and judge all other fools in comparison of themselves: whether they begin, or make an end, yea all their talk is nothing but foolishness. And the more a fool goeth about to seem wise, the more he playeth the fool: and yet he prevaileth above the wise man and devoureth his good counsels. Even as the pharisees prevailed against Christ the best preacher, the jews and false Apostles against the Apostles. The Arrianes devoured the good teachers in their days. And we in these days preach Christ, but the heretics persecute and devour us. But let us yet look for greater matters, taking it for a vantage in the mean season, that yet we retain & keep some goodness, for that some hold fast the true doctrine.   

¶ The fool multiplieth words.  

Fools be full of words.  A Wise man dispatcheth briefly and in few words what he thinketh, for truth is content with plain and simple utterance, but fools have abundance of words, and can by no words be made hold their peace, but for one word will give a thousand. Thus Christ used always in few words to answer the lawyers and pharisees when they slanderously said, his doctrine was of the devil, and not of God.   

¶ Man knoweth not what is before him, & who can tell him what shall be after him?  
THat is, man seeth not things present, which are in his sight, he is never contented with things present, his eye is still on other men, and on things to come, leaving that God hath given and appointed for him. Now is the Gospel given us, but we give ourselves to other things, but of this hath enough been said before.   

The labour of the foolish doth weary him, for he knoweth not how to get into the City.  
THat is, although fools multiply words and prevail, 
The fool is vexed with his labour, but the wise man rejoiceth in his.  yet get they nought thereby but multiplication of toil and labour. They scorn & cast day and night with themselves how to bring their matters to pass, but this travel doth nothing, but more and more disquiet them. And these two contraries are to be well noted. The fool of his labour reapeth misery, the wise man mirth. When the fool seeth that his devise cometh not to pass, he is vexed and troubled in his mind: for he can not, nor knoweth not how to commit the success unto God. But the wise man at all times is still of one mind, because he knoweth that things be not ruled by man's counsels and devices, but by the will and appointment of God. To him therefore he committeth all success & effect of his devices.   

They know not how to go into the City.  

Fools know not of what weight matters are, nor what is needful to be done.  THis is an Hebrew phrase, such as is to be seen in the Psalms: and the way of the city they have not known, that is, they go up and down wandering, and can not hit on the way how to come to rest: For all ways lead to some place where men are dwelling, but they wander in all ways, they continued in none, whereas wise men abide in the way, and keep their place, although divers dangers and impediments happen, because they foresaw this would come to pass. Let every man therefore go about his business merely. He shall merely so do, if he remember he is in the world, in the middle of dangers. etc. Thus mishap is overcomed, before it come.   

Woe to thee o land, when thy king is a child, and thy princes eat in the morning.  

What a discommodity a foolish prince is, & given to voluptuousness.  hitherto we have heard that the world goeth thus that fools chief prevail and bear the swinge, although to their great loss, that when they have oppressed the words of the wise, they pay for their foolishness. Therefore, where things thus go, it is very dangerous for the king to be a child, seeing among such abundance of fools, the king also is unwise. In this case stand the kingdoms of Germany and Spain at this day, where the Princes judged of all other to be most wise, rule and do all for their own commodity and avail. The residue can do nothing but ride on a great horse, keep harlots, quaff. etc. committing all matters to their Counsellors, which seek but their own gain, nothing regarding the common weal. And thus all Germany lieth waste as it were, having in her no civility of manners, no care of well bringing up their youth, the laws & all good discipline and arts being decayed, and no consideration of justice being had.  
A good Prince is a great gift, 
A good Prince is a great gift of God.  which consideration and understandeth how to benefit his country, which foreseeth what is fit for every man, that all things may be done and ordered according to laws, that all men may have and enjoy their right. And yet all things shall not succeed with this man, yea many things shall chance contrary, but for all that, let him not cease from his purpose, but hold on to do that he is able, according to the form aforesaid. For such a good and a wise Prince or king was Solomon: in so much that he wrote proverbs for the instruction of youth, and yet had he but his labour for his travel. If then matters succeed no better with the best Princes, what will they do where the king is but a child, and doth no exploit worthy for a Prince?   

Whose princes eat in the morning.  
THat is, which distribute not their doings into their times: which have no care how the affairs of the common weal fare, so they may do well. Yea if any man be desirous to give the Prince good counsel how to proceed, they will seek to oppress him. In the morning, is as much, as first and foremost, afore all other things: for the morning is the first hour to labour and do any thing in. These men eat in the morning, when they first of all make provision for their own game and belly: and as for the affairs of the kingdom, they are put of till the evening, that is, they are handled last of all.   

Blessed art thou oh land, when thy king is the son of Nobles, & thy Princes eat in time, for strength, and not for drunkenness.  
THese be Hebrew phrases, the child of life, the child of death, the child of the year: even so the child of Nobles, is he that hath nobles of his kin. For the Hebrew word son, we commonly express by this word hath, as in Ezechiell, it is said of Pharaoh: I am the son of wise men, that is, I have many wise men. The Hebrew word Horim signifieth men in white. For it was the manner of the people in the East, to wear white apparel, as the Romans used purple and scarlet. Prince's therefore are called white of the garment they wear, even as some of the Romans were called Torquati of the bandrikes they wear about their necks.   

Whose Princes eat in their tyme.  
THat is, 
Prince's Courts.  which prefer not their own belly before the affairs and cares of the kingdom, seeking for their own advantage. But where are they found? Such covetousness reigneth in the court, the nobles are covetousness herself. This mayst thou see in our Princes, where kingdoms are wasted and consumed, & great men and nobles are enriched, By reason of these pestilent Peers, we can not bring to pass that poor people may be prourded for, that Schools may be set up & maintained, that poor maidens may have competent Dowries appointed them, and such other works of Godliness may be accomplished: where they not with standing can exhort and get of Princes every thing. Truly therefore is the land blessed, whose Peers eat in due time, and not for riotousness, that is which are content so to use the Prince's liberality, that they and their family may have sufficient, and be maintained, and not seek to hand and gather together infinite masses of treasure.   

¶ Through slothfulness the balks of the house decay, and through Idle hands, it raineth into the house.  
HE addeth a proverbial sentence, 
Diligence commanded, whether in public or private governance.  as if he should say. In such a kingdom where Princes and Peers seek their own, and the king is a fool, it happeneth as to a negligent howseholder, who where he might in time with one penny cost keep his rafters from rotting, letteth it run till the house be like to fall. Where therefore the householder is not diligent, and every day repairing where decay is, here always one damage and loss followeth an other. But a diligent body strait way repaireth a thing falllen in decay, & preserveth not only that he hath, but always amendeth where he seeth fault or breach, still making his house more and more comely. And that he saith of the house, he will have understanded of all things belonging to house keeping. Even as the building being neglected decayeth, so doth the house keeping decay being neglected. A diligent householder is always increasing somewhat: a slothful and negligent, always loseth somewhat. Thus many bishoprics and Dukedoms have decayed, because no man hath set his hand to the restoring of them. He that neglecteth that is small by little and little loseth all. An householder must be both a sparer and liberal, and he must make much of small things, that when time serveth he may be liberal, For many small maketh a great.  

Fredrick Duke of Saxony, a most laudable Prince.  Our Prince Frederick a most praise worthy householder so ordered his house keeping, that he seemed a Niggard: for he paid all his servants, Cooks and other their wages in their hand, but to those that came to his Court which were to be rewarded, he was most bountiful, which he should not have been able to do unless at other times he had spared it. And thus he brought to pass, that he had a most well ordered house and family. So Princes when they neglect one or two usurers, or other Malefactors, it cometh to pass at length that they punish none at all, & so the whole common weal falleth. So the Roman Captains would have no enemy despised, were he of never so small force. To conclude, where the king is a fool, there is a foolish government, & such a kingdom as must needs fall. For so is it in a kingdom, as in house keeping. And the house to drop, is as much as to perish and decay.   

With laughing they get their living, and wine maketh them merry.  
THat is, 
Prince's Courts.  these pestilent Gluttons and Cormarantes, have no honest trade of life, but get their wages and living only by toys and gauds, by flattering and clawing men by the back, by bolling and drinking, and thus they wax rich. Such are for the most part in Princes Courts. Yea amongst four hundred, hers are scarce four or five, which by honest mean and trade get their living, and tender the common weal.   

Wine maketh them merry.  
AS much as to say: they care for nothing but how they may live pleasantly, they do Princes no good, but spend their provision, and charge them with needless expenses.   

But unto money all things are obedient.  
WE in the german tongue, properly express it thus: All things be done for money. They look all together for money and gain, be it with or against the common weal.    

The eleventh Chapter.  

Curse not the king in thy thought, nor the rich in thy bed chamber. for the souls of heaven shall carry thy voice, & they which have wings shall bewray it.  

An exhortation to good works.  THe Chapter going before was a kind of invective against fools, and a description of the kingdom of this world, what a kind of thing it is, so that whosoever beareth office, may know he hath a troublesome administration. And to know that the kingdom of this world is so troublesome and incorrigible, is the greatest wisdom that can be. Now this chapter exhorteth to good works: for when men are taught how unjust the kingdom of this world is, than their hearts begin to wax weary, and they devise how to give up all kind of administration, and to forsake the world, being overcomed with the malice of men, as was declared heretofore. But Solomon teacheth, that the more unhappy and ungracious the world is, the more we should travel and endeavour to do some good.  
And first he beginneth with honouring of the magistrate, 
A commandment to honour the magistrate.  for the magistrate is an ordinance of God, and the better part of the world under the Sun: and by this ordinance God doth all things that are done under the Sun. But the wicked begins with contemning of the magistrates, because they hear in the scripture that God reprehendeth them: but it is God's office to rebuke & reprove magistrates: and where thou hearest God thus do, thou must not follow him therein, for thou art not God, or any maintainer or restorer of godly ordinance: but as God reproveth them, even so reproveth he thee also in his scriptures, that thou also mightest do thy duty, but thou forgetting the beam in thine own eye, beginnest to espy a moat in an other man's eye, and reprehendest thy superiors, of whom thou oughtest rather to be reprehended. For if thou wert in their office, thou wouldst commit far more faults than they, and wouldst not perform so much as they do: let us therefore hear how God rebuketh the magistrate, but not follow him in so doing.  

Even evil magistrates are to be honoured.  This therefore is his meaning, I have said many things of of Princes how they destroy the world: but do not thou speak evil of the king within thyself, or in thy heart, nor of the rich man in thy secret chamber, that is to say, men that are in authority, must be reverenced because it is no man's ordinance, but Gods. For although Peter call the magistrate an ordinance of man, because they are taken from among men, yet is their power of God. And although they be evil men, yet are they to be honoured because of God's ordinance. Why therefore wilt thou speak evil of them which are troubled with so many cares & travails for thy weal, if they be good men, and if they be evil men, their wickedness is, and bringeth them evils enough. Bear with them therefore, but thus we do not, yea the world doth the contrary, it rendereth unkindness to the good, it speaketh evil of others, it commendeth fools, and maketh good men out of the way.  

Men always impatient and discontent.  To conclude we can suffer neither ourselves, ne yet other's, neither prosperity, no yet adversity. If God try us with a little affliction, with sickness, or poverty, we become impatient and accuse God, if he give us over to our own desires, neither can we be so content. It is a great patience of God that can bear with us in so great unthankfulness. Let us cease therefore to speak evil of the magistrates, but give them honour, whether they be good or bad, give God thanks for them, if they be good: if they be evil, lament it and bear with them. And let the preachers rebuke them, and not the commons.   

For the fowls of heaven shall carry thy voice, and they which have wings shall bewray it.  
THe Hebrews call a bird or foul, a man of wings or husband of feathers, or one that hath feathers. This he meaneth, if thou speak evil of the king, it shall not lie hidden but cometh to light, and so thou shalt be punished. For the wrath of the king is death, but his loving favour is as the evening dew.   

Cast thy bread upon the waters, for after many days thou shalt find it.  
THis again is an Hebrew phrase, as Solomon aboundeth in such figures. 
A commandment to be liberal.  This is it he would say: Be liberal to every man while thou mayst, use thy riches every where, by pleasuring every man. And he joineth a promise thereto: For if thou live long, thou shalt receive an hundred fold. So in his proverbs: He that hath pity on the poor, dareth unto the Lord So Christ also: give and it shall be given unto you. And Paul: God loveth a cheerful giver. He that will be a beggar, let him give nothing to other men. He saith therefore, Cast thy bread, that is, distribute & deal of that living which God hath given thee: upon the waters, that is, give bountifully, and with a single eye, although it seem to thee thine alms perish, and thy bread be thrown in the water. For Solomon useth a metaphor, whereby he signifieth that thou being a man shouldst feed and nourish man.   

For after many days thou shalt find it.  
THat is, if thou live long thou shalt find that bread that thou didst cast into the water, as though he should say: it shall not be lost that thou givest to others, although it seem so, yea the Lord will give thee bread for a long season. Psal. 36. The righteous is ever merciful and lendeth. Again: In the time of dearth they shall have plenty. For God will not suffer himself to be overcomed in liberality, but will far pass and surmount our bounty and largesse.   

give a portion to seven and also to eight, for thou knowest not what evil shall be upon earth.  
HEre again he exhorteth, 
The commandment of liberality repeated again.  and joineth a threatening to his exhortation. Divide saith he thy bread among seven or eight, that is give plentifully. For he that soweth sparingly, shall reap sparingly, He that soweth abundantly shall reap abundantly. As Paul saith: Think it not to much whatsoever thou givest. And although thou shouldest give all thou haste, yet shouldest thou not want, so that thou hast to give, and givest of thine own, as Christ saith in his gospel.   

Because thou knowest me, what evil. etc.  
THat is, it may come to pass, that to morrow thou shalt die and leave thy goods to unworthy men, or else some other calamity may suddenly fall, & then thou repent thee that thou didst not give or bestow thy goods, and now being willing art not able. give therefore thy goods while thou haste them and art able: thou knowest not what will afterward betide. For when Princes gather and mass up infinite treasures, they do but minister occasion of wars, and rich men doing the like minister matter of law and contention.   

¶ If the Clouds be full, they will power fourth rain upon the earth.  
THese be mere exhortations & threats. If the clouds, that is the poor, be full, they will sand down rain into the earth. This may be understanded two ways. First thus: Do as the clouds do, which when they are full, let the rain fall: even so do thou, pour out upon the poor. Secondly it may be a promise, which I like better, after this sort. If thou hast substance give it to them, which be like wandering clouds, and have nothing. Fill I say these clouds, and thou shalt see thyself also filled. The commination followeth.   

¶ The tree whether it falleth to the South, or to the North, in the place that it falleth there it shall be.  
THat is, 
A commination against Niggard's.  thou knowest not how long thou shalt live, and possess thy goods. As a tree when it is cut down, whether it fall to the South, or to the North, remaineth there still: so howsoever death taketh thee, in whatsoever state or condition, thou remainest in the same. If the Lord find thee in the South, that is to say fruitful, and rich in good works, it is happy for thee: If in the North, that is to say, with no good works, woe to thee. Howsoever thou shalt be found, so thou shalt be judged, so thou shalt receive also.   

He that observeth the wind shall not sow, and he that regardeth the Clouds shall not reap.  
THis also appertaineth to exhortation. 
We must give liberally.  We in the dutch tongue express this sentence thus: He that is afraid of the bushes, must never come into the woods or forest. It seemeth to him the giveth, that he shall leave nothing at home, but loose all. And this is the cause we give so unwillingly. Therefore (saith he:) If thou wilt fear penury & ingratitude of men, thou shalt never be beneficial. He that regardeth the substance he giveth, more than the word of the promiser, believeth he shall not be nourished in time to come nor have enough. Therefore look upon the word and promises of God: Man liveth not by bread only. If thou wilt believe this word, he will bless the in thee field, at home. etc.  

He shall never be liberal that is void of faith and feareth poverty.  Therefore he soweth not the regardeth the winds, nor reapeth, that observeth the rain. For in the harvest rain is not good, but men look for fair wether, and reap not till that be come. I would give gladly (say some) if I knew I should not lack myself. Thou wilt give only that whereof thou hast no need. But thou must know that the poor must eat with thee, so that thou shouldest rather somewhat defraud thyself, than he should lack. But he that believeth not the Lord will do no good. He that omitteth his word, will omit his work also.   

As thou knowest not which is the way of the Spirits, nor how the bones do grow in the womb of her that is with Child: So thou knowest not the word of God that worketh all.  
SAlomon useth this copiousness of exhortation, 
Because our life is uncertain, we must be liberal.  to awake and stir up our slothfulness: Even (saith he) as thou knowest not the way of the wind, and how the bones are joined together &c: even so thou knowest not the work that God doth every where or in all men. Thou knowest not what God will determine of thyself, or of any other, whether thou shalt live or die to morrow, whether thou shalt be sick, or have any other myshapp. If God would have prolonged our life and our days, so that we might have known how long, we would have been the worst Creatures on the earth. But now know we not whether we shall live one hour, and yet we will not cease our evil doing. This similitude Christ useth in the third of saint john: Thou hearest the blowing of the wind, and yet thou knowest not whence it cometh, nor whether it will, and no more knowest thou whether thou shalt go. As therefore thou feelest the wind present, so use thou thy present goods.   

And how the bones be joined together.  

The works of God be unknown to us.  LIkewise (saith he) are beasts and men made in their mother's womb, thou knowest not how. Psal. 38. My bones are not bid from thee though 〈◊〉 be made secretly. & in all that Psalm of Domine probasti. etc. And though the womb were opened, 
He that made thee, will feed thee.  yet could we not see how these things came to pass. For we all see that trees do grow, and yet we see not how the bows, leaves and fruits of them do grow, neither can we show any reason thereof. Even so other men see that we grow. Seeing therefore we understand not things present and before our eyes, how shall we understand things to come. To conclude, God's works are to us unknown, and so are those things that are to come.   

In the morning sow thy seed, and in the evening let not thine hand rest: For thou knowest not whether shall prospero this or that, or whether both shall be alike good.  
HE speaketh not this of tillage only, 
He repeateth his former exhortations and comforts.  but generally of all the works of man, and chief of doing good works as Paul saith: Let us do good while we have time. In the morning, that is, betimes or always. The reason is, because thou knowest not which will soon grow. Cast thou thy seed in the ground, and do that thou oughtest, and then commit all thy labour & success hereof to God. Do well unto all men, mark not the winds, nor care not for that is to come. Thus must we do our good works, & not look for our thanks here. If the world doth give no thanks, God thanketh, if both cometh to pass so much is it the better. And if Dangers ensue, receive them thankfully.  
We see therefore in all this book that Solomon teacheth us to use the things present that God sendeth, and armeth us against dangers and calamities to come, that when they light we take them not as strange. That that followeth is a kind of wish or prayer such as we use in our sermons and exhortations, in Dutch on this wise: would to God it went so to work.   

Light is sweet, and a pleasant thing it is for the eyes, to see the Sun.  
THis is an allegory, he meaneth if were a pleasant thing, if a man would express this doctrine in life: If the Princes and people would follow this doctrine which I have taught & do teach in this book.   

Though a man live many years, and in them all rejoice, yet he shall remember the days of darkness, because they are many, all that cometh is vanity.  

A man shall scarce find one that hath lived mearyly all the days of his life.  THis is a very comprecation or prayer as I said, like as he should say: that age would I feign see that had observed the contents of this book, the same were an excellent man. Look how pleasant & joyful the Sun & light is, so pleasant a thing it is to see a man many years enured with the experience of these matters, & yet merry at his heart, and containing all worldy Dangers. He should see in deed much darkness, that is, miseries of this world. But this should delight him, that he could set them lighter, as one knowing and perceiving long before, that this were the state and trade of the world.    

The xii. Chapter.  

Be merry therefore O young man in thine youth, and let thine heart be glad in thine young days.  
AFter that he hath described a rare kind of bird, 
He exhorteth youth, to enjoy their goods mearyly & in the fear of God.  namely such a man as hath lived all his life with a merry heart, and hath laughed at the troubles & malice of the world, than he joineth to a kind of exhortation: Thou young man therefore (saith he) that hast little experience of the world, if thou wilt live merely, hearken what I writ for thee, and teach thee, that thou pass not thy bounds. Live so as thou mayst contemn the world and overcome the naughtiness thereof. And here mayst thou see what Solomon calleth contempt of the world, not to forsake ourselves, or other men, but to be conversant in the world, in the middle of the broils thereof, but so as we must keep, a quiet and peaceable heart in all manner of adversities. This it is therefore that he saith: If thou wilt attain to this goal or mark to have a quiet heart, in the middle of all troubles, enure thyself with troubles, & that from thy childhood: For so shalt thou safely stand all storms and dangers.   

Let thine heart be glad.  

How youth should be brought up.  THat is, take prosperity mearyly when it cometh, and be not overcomed of adversity, when God sendeth it. Thus should youth be brought up and instructed. And unless youth follow such an admonisher, he shall never do like a man. For youth is led altogether with affections, & is unskilful, which unskilfulness is cause that it can not bear nor yield hereafter to the naughtiness and ingratefulnes of the world. Solomon therefore is an excellent instructor of youth. He forbiddeth not joys and pleasantness, as the foolish masters the Monks have done. For this is nothing else but of young men to make blocks. And as Anselme the veriest Monk of all other said: to set a great tree in a little pot. Thus these Monks shut up their youth in a coupe, and forbidden them the sight and communication of men, because they should learn nor perceive nothing, where as nothing is more dangerous for youth, than solitariness.  
The mind must be well informed with good understanding and opinions, 
The minds of youth must be well instructed.  that it be not corrupted with the company and familiarity of naughty men, but the body must be conversant in every thing. We must behold the world, and hear it, only see that we have a good master and teacher. Therefore we must beware that youth be not in sorrow and solitariness. For mirth is as necessary for youth as meat and drink. For the body doth battle through mirth of mind. And we must not begin with the education of the body, but with the mind that it be not corrupted. When the mind is well taught and informed, there the body is soon well governed. We must therefore bear with youth to be merry, and to do all things with gladsomeness of heart: only we must take heed that they be not corrupted with the pleasures of the flesh. For these quaffinges, surfeiting, and amourousnes, are not the mirth of the mind that Solomon here speaketh of, but rather the sorrow of the same.   

Walk in the ways of thine heart,  

We must enjoy the goods that God giveth us, with fear of the Lord.  This place caused me to think that all this Chapter from the beginning was but a kind of derision and scorn, because if a man walk after the ways of his own heart, it is commonly taken in evil part. But we must stick to the argument and consequence of the text. This it is then that he saith: when thine heart is well taught and instructed, no joy or mirth shall be able to hurt it, so that it be lawful joy, and no such naughty and woeful mirth, as I spoke of before.   

And walk in the sight of thine eyes  
THat is to say, enjoy that, that cometh to thy sight. Vex not thyself about things to come, lest thou do as the Monks do, of whom there were some, namely, Sylvanus the Monk, which taught men they should not look upon the Sun. They would bereave youth of their sight, of hearing, of taulking, & all their senses, and shut them up like Capons into a coupe, being in deed ungodly, and the true Misanthropis, that is, haters of men. Therefore if thou see or hear any pleasant matter, enjoy it, so thou offend not against God. Appoint or prescribe thyself no rules in this behalf, but enjoy every thing, in the fear of God. See thou follow not the perverse pleasures of the world, which will corrupt thy mind. Thus far, for one part.   

Put away grief out of thine heart, and 'cause evil to departed from thy flesh: for childhood and youth are vanity.  
IT is as much as if he should say: 
Fret not against god, though adversity fall, and be not overcomed with voluptuousness.  even as I would have thee stayed by the fear of God from following filthy & noisome pleasures: so would I keep thee from being overcomed with sorrows and adversity. Put sorrow therefore out of thy mind, that is, use not to be angry, nor to conceive indignation, when things go not as thou desirest. If any sad or sorrowful matter fall, know that it is the state of this world. Let other envy, hate, and fret at it, but do not thou. For such doings mar the pleasant life, according to the proverb: Envy is the rotting of the bones. For envy is a fretting and a consuming sickness. Let thine heart always be one, neither do thou corrupt it with overmuch worldly pleasures, ne yet with too many worldly griefs. etc.   

Put away evil from thy flesh.  

Sorrow must be put away.  THat is, whatsoever may vex or trouble thee, put from thee, not that he forbiddeth man to chasten his flesh, but in vain (saith he) dost thou vex thyself, while thou lettest such things trouble thee. Frown not at these matters therefore, but be of merry cheer: Only see that thou fear God. For a merry countenance declareth a merry heart. And even as I will have thee to be merry in mind, so will I thou be also cheerful of body.   

For childhood and youth. etc.  

Temperance & modesty must be observed.  THat is, remember thou art young, and set all together in the way of vanity. For youth of itself is a vain thing, and led with sundry and divers passions. Be thou wise therefore, and put not oil into the fire, as the proverb saith: Be thou neither in love, ne yet in sadness, be merry and enjoy thy goods. And use thyself hereto in thy youth, that thou mayst know how to do in thine age. For they that live quietly and pleasantly in their youth, shall come also unto a pleasant age.   

¶ Remember thy Creator now in thine youth, before the evil days come, & the years approach: where in thou shalt say, I have no pleasure in them.  
ALl these things say I unto thee, 
He exhorteth youth to fear God.  because I would have thee free from all youthly affections, that thou mayst fear God, and use those things which he giveth thee, Before the evil days come, that is, before thou wax old. For age of itself is a sickness, although it have none other disease beside. For old men loose the strength of mind and body both. He describeth age by many words and figures, and how age hath nothing but evil days, and is unprofitable to be entangled with business.   

While the son is not dark, nor the light, nor the Moon, nor the Stars, nor the Clouds, return after the rain.  

A description of age.  Light signifieth felicity, darkness, affliction, and misery, as where it is said, A light is risen up in darkness, to them that be true of heart. This he meaneth: Before the infelicity and misfortune of age come, when neither the sun shall be pleasant to thee, nor the light delighteth thee. There the clouds return after the rain, that is to say there is a continual intercourse of tribulation and sadness. In other ages, as in youth and middle age etc. there is a kind of interchangeable mirth, and after a tempest cometh clear weather, & after sadness mirth. But in old men, after clouds come rain. One mischance upon another, one foul weather upon an other. And thus the poets called age, sad, or heavy.   

¶ When the Reapers of the house shall tremble.  
THese are descriptions and very pictures of age. This he meaneth. 
The hand●● the guard of the body.  Acquaint thyself to bear adversity, live in the fear of God, before the keepers of the house tremble or shake, that is, before thine hands tremble. For the hands are the Protectors of the body, as Aristotle calleth the hand the instrument of instruments. Because it serveth so many uses, namely, all the members, wherein all other members have their distinct and several offices and duties. For our body is like as it were an house, wherein a man may behold a precedent both of public and private government, the king of which public government is the head, and the hands are the keepers, or guard. etc.   

❀ And the strong men shall bow themselves.  
THat is, when the legs and knees shall wax faint, and yield. 
The legs.  For unto the bones and legs is attributed the strength of man, as in the Psalm. The Lord hath no pleasure in the strength of a man's legs.   

When the Grinders shall cease, because they are few.  

The teeth.  Old age is toothless. The teeth are the grinders of the meat, and the mouth is as the Mill. There is evil grinding where the teeth be fallen out.   

¶ And they wax dark that look out at the windows.  

The eyes.  THat is, when the eyes wax to be dim of sight. For age hath no clear sight, by reason that the strength of all senses in old men is diminished.   

And the street doors be shut without, & the base sound of the grinding wax weak.  

The mouth and lips.  THat is, when the mouth and chaws hung down, and are not fast. For the mouth is the door of the heart. Math. 17. Out of the heart proceed. etc. The throat shutteth in the voice making it small. Thus the doors are shut. For the two lips are the doors or gate, out of the which our heart cometh forth, even as by a door into the street. 
The voice.  This door in old men is shut, because they can not sing, hallow, and speak out, yea they can scarce draw their breath.   

When they shall rise at the peeping of the bird, and all the daughters of singing shall wax faint.  
THat is, 
Sleep.  they shall not only speak with much pain, but hardly catch any sleep. For by reason of the dryness of humours in old men, the root and cause of sleep is taken away. For sleep hath his feeding of the humours in man. Old men therefore are awaked with every little chirping of a bird: where young men sleep like hogs, and though the Cocks do crow, the Dogs do bark or it thunder, they sleep still:   

The daughters of singing.  
ARe both the ears. 
The ears.  It is an hebrewe phrase, as the Son of help, of light of darkness, as hath been declared heretofore. So the ears are called, the daughters of singing, that is, they that are busied in hearing of songs. These daughters of singing wax faint or weak: They become weak and feeble. etc. that is, Old men's ears wax deaf, they delight not in music.   

When the height shallbe afraid, & fear in the way.  

The head-shaking or trembling.  THat is, the old man shall go stooping with shoulders and head. For the head and shoulders are the height of the body. This height feareth, that it waxeth crooked. This he meaneth, old men go fearfully in every place because they go hanging down their head and shoulders, as they use that are afraid.   

¶ When the Almond Tree shall flourish.  

White head.  THat is, when the head waxeth white. For the Almond tree of all others beareth whitest flowers. Of this flourishing Almond tree, he borroweth his metaphor of hoary Age.   

❀ When the Grasshopper shall be a burden.  

Leannesseand bones sticking out.  THat is, such an old man is like to a grasshopper. The whole body is nothing but skin, and bone. For his bones stick out, and his body is worn away. And so he is become a very Image and Counterfeit of death.   

When pleasure and delight abateth  
FOr thus had I liefer to enterpretate the hebrewe word: 
Loathsomeness of meat and drink.  for he understandeth not the venerous pleasure, which chief in old men is ceased, but also all other kind of lawful & honest pleasure, as if he should say: An old man taketh delight in nothing, but is unfit to all such purposes. There is no pleasant talk or familiarity with him, but he is even a living corpse. Thou seest therefore that he speaketh here of decrepit Age, good for nothing, not of such age as is able yet to be occupied in such businesses.   

For man shall go into the house of his age, and the mourners shall go about in the street.  
HE intermeddleth a place which enforceth me to understand this chapter of age. This he meaneth: 
The burial & grave.  It remaineth the man must go to the house of his eternity, that is, to his grave. For the grave is the house of his eternity or world, because he goeth thither and returneth not again: yet we mourn and bewail him thus going to his grave, With howling, and mourning is he brought to his grave. Serve God therefore before thou wax old, for then there remaineth nothing, but that thou must be carried to the grave.   

Before the silver cord be taken away, and the golden Ewer broken.  

Nutriment, or food.  THat is before thine eating and drinking slake, which is compared to a silver cord, and to a rundlet of gold, or wheel, or ring of gold. For as a wheel or circle runneth about and cometh to his circle again: So meat and drink always return, and are in deed like to a silver string, because our life hangeth, and dependeth on them.   

Before the pitcher be broken at the well, and the wheel at the Cistern  

Breath and life.  THat is before thy breath and life fail thee. Our body is like to a pitcher, which hath always need of reparation. The wheel upon the cistern, is the stomach and other members, which give instrument to the body.   

And the dust return to the earth, as it was in the beginning.  
SAlomon hath a respect to the place of Genesis. 2. Chapter: as if he should say, 
The body returneth to dust.  After death dust returneth to earth as it was before. We were all dust, therefore when we die, we return to dust, as we were before.   

And the spirit return to God that gave it.  
ANd here also he hath respect to an other place of Gene. in the same chapter. 
The spirit returneth to God.  The Lord God breathed into the face of man, breath of life. He appointeth not whether the spirit goeth, but saith it returneth to God from whence it came. For as we know not whereof God made the spirit: even so we know not whether it goeth.   

Vanity of vanities saith the Preacher, and all is but vanity.  
HE concludeth his book with the same saying, 
A grievous compalynt of the misery of man's life.  wherewith he begun it, and addeth a commendation to his doctrine, and an exhortation, that we should not be led about with strange and divers learnings, but abide in that, that hath been taught us. For this is a great misery that when God hath set up his word and good teachers, by and by start up heretics and wicked teachers, which through emulation draw the people after them. Thus all the Apostles care was to keep us in wholesome doctrine. But this perverseness is the wholesome doctrine and word of God compelled to bear: when God raiseth up his word, in come heretics, and Apes, that will counterfeit his word. Moses appointed a service for god and certain Ceremonies, and forthwith certain Apes erected Idols. Thus in all Arts and Sciences it cometh to pass: If there be a good Poet, he wanteth not his zoili: If there be a good Artificer, there will be counterfeits to follow him. Thus all Arts have their imitators, that is, their destroyers. But this of all other is the worst, that the multitude followeth these fools, and prefer them before the true Artificers, as Christ said of them: They shall deceive many. This is it that Solomon in this place complaineth on.   

This Preacher was not only wise, but also taught the people knowledge: he was very diligent, sought forth and gathered together many Parables.  
THat is, this preacher gave himself altogether to teach the people truly, 
The duty of Preachers.  but it succeeded not, nor followed. He was a very diligent man, he sought how to set all things in good order, he was diligent in teaching. He appointed & ordered many things in excellent wise, but where are they that listen to him, and receive his learning? There followeth no more fruit but words. For either he hath no hearers, or else wicked teachers and perverters succeed.   

He sought to find out pleasant words, and uprightly to writ the word of truth.  
THat is, he laboured to profit men with wholesome and worthy words, or as Paul speaketh it, with words worthy of all acceptation, and he truly wrote the words of truth. He did not wrap or fold them up in darkness, as these imitators do, who by reason they understood not things rightly, can not teach rightly. For Aristotle saith, it is a token that a man hath knowledge, that can teach well. And Demosthenes being demanded how a man should teach well, answered, if he spoke nothing, but that he knew and understood well. For he that hath good understanding, is able well to teach. And this is a commendation of the author, as if he should say: he taught very well and plainly, in so much that by his book, a man may understand, what to think, what to take in hand, what to do, or to leave undone.   

The words of the wise are like goads, and like nails fastened by the masters of the Assemblies, and given by one Pastor.  

He exhorteth us to abide in the true and wholesome doctrine of the church.  HEre he exhorteth us that we be not led about with divers and strange doctrines, as if he should say: you have a notable master and teacher, beware therefore of new teachers. For the words of this master, are goads and nails, that is, they are planted and set fast. They be fastened. Such are the words of David and of the Prophets: The words of the inconstant wavering men be as scum upon the water. And of this place I conjecture there were certain books and histories, and to digest them into certain annalles and Chronicles of the Hebrews, and to compact all other books in order, thereby to purchase authority unto the books, and to ratify and allow those that were worthy to be read. 
We must keep to the books received, and allowed by God.   
So there are many authors that have written Bibles: But of them all those only are received and allowed, which at this day we call the Bible. This it is therefore that he would say: Take heed my son, that thou stick fast to those books that are received, as for other, set them at nought, because these wise men have set them at nought. For it cometh to pass, that when one good book is set forth, ten other evil be set forth again, as may be seen in our days. But the words of the wise are firm & true, which a man may take hold on. For they are nails fastened, they have their authority of the men of the congregation. Other books are not like them.   

But are given by one Pastor.  
THat is to say, one king being Pastor, 
The son of God the only shepherd of the Church.  hath appointed wisemen to peruse and allow books. These men in this book have acknowledged the holy ghost, and allowed it to be had of the people. Thus were the Gospels received and allowed of the Fathers, that is, the Fathers acknowledged the holy Ghost to be in them. Now we must not hereof infer, therefore the Church or Fathers are above the Gospels: 
The church is the pillar and witness of the truth.  As it followeth not, I know God to be the true and living God, and his word, Ergo I am above God and his word. As he is not above the Prince that acknowledgeth the Prince, nor above his father that acknowledgeth his father: even so in this. These men teach not this Pastor, but receive of our Pastor. So I make a difference among books, and say, this Epistle is apostolic, and this is not. Now, this is nothing else but to bear witness unto the truth. Now followeth the exhortation.   

¶ Of other books beside these my son take thou heed.  
THat is, follow those books, which are allowed of them that have the holy ghost, and have acknowledged them to be given, of one master and Pastor.   

¶ For there is none end in making of books.  
HEre he toucheth the infelicity of man's nature, 
The inconvenience of many books writing.  seeming to imitate and follow these good men and writers, but full untowardly & unhandsomely. This he meaneth. Thou hast to do in the world where thou shalt hap on innumerable books, set out to edify the people, but abide thou within a certain numbered of them prescribed: And hold thyself upon the scripture.   

Much study and reading, is a weariness of the flesh.  
THis he saith not of the weariness of the person that writeth but of his disciples or hearers, as if he would say. These men with their many writings and books do nothing but cause men to weary themselves, whom yet they would seem to benefit, always learning, and never attaining unto the truth. This I say is the fruit of these books▪ to trouble men's consciences, and to weary that people Therefore we must persist and abide in the opinion of one Teacher. 
One master to be followed.  We must cleave either to one, or to a few which have the true form of doctrine. Other we must beware of, which go about only to seem to bring some new devise, and to seem better learned than others, as now many sectaries, and their likes do. Well therefore doth S. james say: Be ye not many masters.   

Let us hear the end of all, fear God, and keep his commandments.  

The sum of the doctrine of this book, comprehending all worship and fear of God, faith, and good works.  THat is, this is the sum of all, fear God and worship him, and set him always before thine eyes: and so shalt thou perform all I have written in this book. For unless a man fear God, he can accomplish none of these things. He hath set forth the examples of them which have lived wisely and notably without fear, who when adversity and distress cometh, wax insolent and trouble themselves. But they that fear the Lord can contemn and set light all adversities & troubles, when they come, & give God thanks when they come not.   

¶ For this is the duty of all men.  
THat is, belongeth to all men and is profitable for all men. By other trades and kinds of life, men seek for gain, by this for godliness. The same Paul affirmeth in this wise: These things be profitable for men. As for vain talk avoid.   

For God will bring every work unto judgement, with every secret thing, whether it be good or evil.  
THat is, all things at length shall come unto judgement. Be they good, or be they evil, vain talkers, backbiters, fools at length shall be confounded, and their opinions shall no longer endure. Thus zoilus at length was thrown down alive from the top of a mountain. But Homer abideth the Prince of all poets still in despite of all the zoili, or of whosoever is more wicked than they. Thus all other good authors, especially of the sacred Scriptures, by God's power and appointment, are likewise hitherto preserved.   

¶ With every secret thing.  
THat is to say, hypocrisy. Because these Apes counterfeit a show of life and good doctrine. So in the 25. Psalm also it is said. I will not keep company with dissemblers, that is, such as Christ calleth hypocrites. Paul saith: They have a show of Godliness. Therefore God shall judge every work, that that may remain and abide, that is perfect and sincere, all colour & fainednes being taken away wherewith they hide and cloaked their works. He speaketh not of the latter judgement, but after the manner of the Scripture in general of all judgements, either such as heretics be judged and put to death by, or what so ever sort of wicked persons. All these things have their judgement and time appointed them of God which they must abide. Thus the Pope even at this day is brought to judgement, & is almost condemned. Thus was Arius and diverse other heretics, brought to this judgement, and the Lord revealed their shamefullnes as Peter saith: In the time of his visitation and inquiry.    
FINIS.