A GODLY AND LEARNED Commentary upon the excellent book of Solomon, commonly called Ecclesiastes, or the Preacher:  
In the which Commentary are briefly and plainly laid down the method, sense, and use of that most profitable sermon, on the which, yet there hath never been set forth any exposition in the English tongue before this time, in such large and profitable manner.  
Written in Latin by JOHN SERRANUS, and newly turned into English by john Stockwood, Schoolmaster of Tunbridge.  
LONDON Printed by John Windet for john Harrison the younger. 1585.   

To the right worshipful M. Thomas Vane of Buston, Esquire, and one of her majesties justices of the peace within the County of Kent: And also unto the right worshipful M. Henry Vane of Hadlow, Esquire, john Stockwood Schoolmaster of Tunbridge wisheth all happiness in this life, and in the life to come, the sound fruition of those joys which are eternal and never shall have ending.  
Having finished the translation of this most singular and profitable work (the commendation whereof I think altogether impertinent and needless for me in this place to handle, especially, seeing the preface of the Author, and the judgement of that most learned and profound Divine, M. doctor Fulke prefixed and set before it, do thoroughly and sufficiently perform the same.) Entering into some consideration with myself, unto whom I might worthily dedicate and offer up this my simple labour, such as it is, (simple I call it, not in regard of the matter and substance of the work, the which in this respect may very well beseem the favourable & gentle acceptation of the best, but in regard of mine own simplicity and plainness in translation) I called to my remembrance (right worshipful) the great and undeserved courtesy very lately received at both your hands, the which being such, as is not only privately known unto myself, but also publicly recorded in the memory of many other well-willers and wishers unto you both, albeit that concerning your own very worshipful and friendly natures, I doubted not but that you would right courteously accept of private thanks, where there wanteth ability of making deserved recompense: yet could I not persuade myself to go clear from suspicion of unthankfulness among others, if I should not leave some public testimony of my thankfulness for that benefit, which is publicly known to have been received. And albeit this way I stand chiefly beholding unto the right worshipful your loving and well-beloved son in law, yet considering your worshipful approbation and good liking of his most friendly courtesy extended towards me in the same, and also your own friendly travail and labour to that effect: as I worthily acknowledge myself much bound unto you both, so I trust it shall not be misliked in common thankfulness to have joined two such gentlemen together, as besides the near band of consanguinity and affinity, do for many other respects the one so well like & love the other. Accept therefore, I most humbly beseech you, this small token of mine unfeigned and dutiful good will, proceeding from such a one, who, though in worldly respects he be not comparable unto many, which account themselves many ways bound and beholding unto you, yet in all grateful remembrance of such surpassing kindness found at your worship's hands would be loath to be exceed of any, of whom at any time you have best deserved. The Lord bless and preserve both your good w. and all yours, and grant you with them and others unto whose hands this my simple labour shall hereafter come, to reap such fruit thereby, as I by taking upon me to finish and publish the same, have unfeignedly wished, and hearty hope for: to wit, that God may be glorified, you edified, his Church and people instructed and profited in further knowledge and increase of his truth, and in expressing the fruits of the same in a godly and holy conversation through Christ our Lord. Amen.  
From the School of Tunbridge the 24. day of june, 1585. Your w. very singularly bound and beholding, john Stockewood Schoolmaster of Tunbridge.   

Unto the godly Christian Reader.  
IN what account this work is to be had, the learned in Divinity need not to be admonished. The text of holy Scripture being such, as of itself deserveth all reverence: the Commentary so framed, as a taste of it being taken, it will easily procure a good appetite to embrace the whole thoroughly. But that such as be desirous of heavenly wisdom, and yet have not attained to such ripeness of judgement, as they can of themselves discern of books (that in these days are set forth in great numbers) which are most for their profit, may be put in mind of the excellency of this treatise to the furtherance of their godly study, I thought good, being thereto required, in few words to encourage them to undertake the reading thereof to the end they may reap such profit thereby, as may delight them for the present, and the fruit thereof remain with them for ever. The wisdom of God, in all the holy scripture inspired of God, showeth itself, according to the matter whereof it entreateth, to be most excellent. The argument of this sermon being of wisdom, uttered by that instrument of the holy Ghost, whom God chose above all men (except him in whom all the treasures of wisdom are laid up, our Saviour Christ I mean) in whom he would place the excellency of understanding, about the attaining whereof all the wise men of the world dulled their wits in vain: there must needs be opened unto us thereby a certain and undoubted way unto the holy closet of true knowledge and heavenly wisdom. Solomon himself the Preacher, a right figure of our Saviour Christ, both in his peaceable and glorious kingdom, and in his excellent and supereminent wisdom, was a man so prepared of God, to be a most notable storehouse of Sapience, as no mean of coming thereby in him was wanting. For first by natural towardness, good education, study, and other ordinary means, he attained to such extraordinary knowledge, as even in his tender years, which age is most subject to folly, he obtained the name and credit of a wise man before he was a grown man, which not one among ten thousand even in his grey hears deserveth to carry. Secondly by special grace & divine revelation, he was advanced to the highest degree of wisdom & understanding, so that no man either before him or after him might aspire to the like. And last of all, before the endighting of this divine preaching, he had the principal of all his former knowledge, & matter of this sermon confirmed by experience, which among men is counted to have so great moment to the obtaining of wisdom, as no man lightly is counted wise, which unto knowledge & learning hath not joined practice & experience. And although the same Solomon, by the secret & yet most wise judgement of God, was suffered for all his wisdom to fall into such folly from which many thousands of gods children, not comparable to him in knowledge, are preserved by grace, to show a most clear distinction between these two gifts of God, the one of wisdom to know, the other of strength to stand: yet must no man surmise that any thing thereby is derogated from the authority of those writings, which the spirit of God hath appointed by that his instrument to be penned, for the perpetual instruction of his Church in all ages. And lest of all of this book, which as it appeareth to have been written in the latter end of his days, so it is thought of many learned men, that it is a testimony of his repentance after his fall. If any thing therein seem hard to be understood (as some things are in deed, which the unsteadfast and ungodly pervert, as they do the rest of the scriptures to their own destruction.) These difficulties are so well opened, and the true and natural sense of the whole text with the right scope and e●de thereof, is so learnedly expressed in the Commentary, that in mine opinion, no man hath either with more faithfulness, sincerity, or dexterity, to the satisfying of the best learned, interpreted this book of Ecclesiastes, than this learned man Serranus. Finally, the same Commentary▪ is so truly translated, by one which is a learned Divine himself, and understandeth the work whereof the Commentary entreateth (as every one doth not that taketh upon them to translate in these days) that the studious Reader, by the assistance of God's spirit shall undoubtedly find such fruit of his travail, as he shall never repent him of his labour bestowed in reading.  
Thy loving brother in Christ, W. Fulke.   

A preface of john Serranus upon the Book of Solomon, called Ecclesiastes, or the Preacher, containing the Argument and Contents of the Books.  
IN the beginning certain points seem to be set down in the way of a preface concerning the authority end, method, and use of this Book: that these matters being understood, a more sure and fit way may be made unto the reading of this most excellent Sermon and also unto the most notable profit which thereby may and aught to come unto us.  
Because that some do doubt of the person of Solomon, it colbeth to pass that hereby they take occasion of impea●●●ng not only the authority of this Sermon, but also of all other his writings: as if the same privilege of credit and authority were not to be given unto them, which is unto the canonical Scriptures.  
And concerning Solomon, 
Sundry opinions concerning the person of Solomon  the opinions of the learned are diverse, and that for most weighty considerations, for in regard of the notable testimonies of the goodness of God towards him, some think very well of his salvation, and hold that there is no doubt to be made of the same, albeit he fell into a most foul fault, the which could not make void in him the excellent gifts of God: amongst the which, that gift of forgiveness of sins not to be repent of, and the foundation of the same, the eternal election of God, obtaineth the first place: and therefore that it is not meet that by reason of such a fault we should doubt of his salvation, no less then of many other holy men, whose notable faults are plainly set down in the books of the scripture, to the end that in this misery of man his infirmity and weakness we might perceive the steadfastness of GOD his mercy, making those whom he will, 
The reasons of them that doubt of the salvation of Solomon.  worthy of eternal life. Some others do in such sort weigh the circumstances of his most grievous sin, that they make a very great doubt of his salvation. For the Scripture doth flatly set down, that the heart of Solomon went aside from the God of Israel, and that by foul abusing of the goodness of God towards him, as unto whom God had appeared twice. Moreover that this fell out unto him at the last end almost of his life, after so many and so great tokens of God his mercy and liberality towards him, in that age, wherein if ever, he ought in deed to have had been wise. That it was also a shameful kind of fault against true religion, the which in the faithful (howsoever they are sometimes diversly carried away of their own lusts) doth take such deep root, that it cannot choose at all times, but bring forth most plentiful fruit of reverence and constancy. To conclude, that there appeareth no testimony of his repentance, and that the renting asunder of the kingdom, which within short time followed, doth teach that God did in no wise forgive unto him this fault.  

The mind of the Author touching the salvation of Solomon.  Doubtless the fault of Solomon was most grievous, and cannot by any means be excused. For that he which had received such singular gifts of GOD about the last time of his life, did of wicked rashness fall away unto Superstition, and to the offence of the church and destruction of many, did set up public Monuments and tokens of that his falling away, it is a thing so shameful, as is that which is most shameful.  
Yet are not these things to this end set down unto us, that we should take upon us so much authority over the secret judgements of God, that we should conclude so singular a person whom the Lord would have to be a Figure of his Christ, to be appointed unto everlasting destruction, wherefore as it is a point of rashness certainly to pronounce of so weighty a matter: so on the contrary part, it is a token of safeness and modesty, in matters of such importance, and nothing at all appertaining unto our knowledge, by staying our judgement to be wise out of the word of God, and there out only to gather those things which he will have of us to be known.  
The fall then of so excellent a parsonage, 
To what end the fall of Solomon is set forth unto us  is therefore set forth unto us, that we should know with how great carefulness we ought to walk between the sleights of the Devil and sin, in whose snares the best men are sometimes entrapped: and moreover that we holy use the gifts of God, least being puffed up with them, we be deprived of his grace, of the which being void, and trusting unto our strength, we must needs run headlong into assured destruction. Further the express and plain setting down of the fault of Solomon, appertaineth unto the History following of the scattering of the kingdom of Israel, the cause whereof to have rested in the posterity of David, is plainly proved by this notable sin of Solomon. But for all this, whatsoever may be determined either of the salvation or damnation of Solomon, 
The fall of Solomon is no discredit to his writings, And why?  this notwithstanding must be holden for certainty, that the reproach of his falling away or punishment, maketh nothing at all against his writings, and that therefore the authority of them is not hereby lessened nor diminished: For as much as Solomon is not the Author, but only the Writer and interpreter of the truth in them contained and taught, for the authority of doctrine must not hang upon the person of the minister, but altogether upon the dignity of the Author. And there is nothing, either in this or in the rest of the writings of Solomon, the which doth not very well agree with the truth of the Prophets and Apostles, the which is all one and simple truth: as with one afsured consent, the learned and right minded antiquity hath acknowledged: and the Hebrew copy itself numbered among the holy writings doth sufficiently declare.  
Therefore I will not make any longer stay in the proof of that matter, the which I set down as sure, and agreed upon: namely, that the writings of Solomon, and also this Sermon, are Canonical Scripture, and plainly agree with the truth, and that God would have them remain abroad for the edifying of his Ghurch. Only we are to beg of him that we may learn the pure and true meaning of this Sermon, and apply it unto our profit.  

The chief and or scope of this discourse.  Having laid down the authority of this Book, the next is, that we see what is his scope, that is, his chief end, and what is the matter whereof it entreateth. They which have in such sort marked out this end, that they say, that Solomon in setting forth the vanity of this life (that is to say of the counsels and doings of men) minded to make us contented, and to be of quiet minds in the common affairs and chances of this life, that we should use with thanks giving the creatures of God, which through his blessing are frankly given unto us, being contented with things present, without careful pensiveness for things to come: do in deed say something, but yet do not plainly enough set down the matter: like as they do not also who do think the principal point of this work thus to be divided: namely that this whole sermon is an avouching of doctrine concerning God his providence, and a confuting of such things as may be objected against it, in the which are comforts to strengthen our minds against the confusion of things, and threatenings against those unbridled outrages of men of lewd disposition, which in this life run rashly on on ahead without all fear as it were of punishment. For these places are very excellently handled in this discourse, yet are they not to be judged the chief and principal end of the same, but they are fitly applied for the proof thereof. Now the rules of a true demonstration do require, that the thing itself be severed from the circumstances of the same. And as the thing or matter is one, so ought it to be noted out with one certain name, and not to be darkly shadowed with a long discourse of many words, lest that it be confounded with the circumstances of the same, the which were altogether disagreeing from good order of teaching.  
Therefore I take the principal end of this discourse to be, OF THE CHIEF, or, SOVEREIGN GOOD, the which by his contrary is notably declared. For when as Felicity or happiness is the principal and chief end of our whole life, and that all men with the whole labour and endeavour of their wills and studies are carried thereunto, and because in that common consent and desire of one and the same thing, there are so many and divers opinions of men of all sorts, and yet in the mean season the greatest part of men are led far and wide away from Felicity or happiness, it is altogether needful that there should be extant a plain doctrine of Felicity, whereupon we might certainly rest: lest in stead of true happiness, we lay hold upon the show and shadow of happiness. The which doubtless will come to pass, if we follow the guiding and leading of the wit of man, which with pensive, rash, and wandering error, seeketh felicity in things of this world The which pensiveness and error of men, Solomon doth here so artificially describe and paint out, being a fit judge of this controversy, that the heat and earnestness of those reasonings, and debating the matter cannot more lively be laid before us. For first he teacheth that happiness is no where to be found in things of the world, viz. he showeth, What happiness is not, against the arguments of man his reason, dreaming falsely of a vain show of happiness. Then having confuted the errors of this corrupt reason, he teacheth What felicity or happiness is, and as he had parted and severed it from all the counsels and dealings of the life of man: so he doth altogether place it in the fear of God, that is to say, in the true knowledge of the true God, and in his diligent and earnest service: and finally he doth diversly and singularly declare the use of this knowledge. That this is the true end, and handling of this whole discourse, the things being diligently weighed, I hope that all learned and sober minded men will confess with me, and that the same may fitly be divided into three points. For first the contrary member of this principal question is set down by the way of confutation, namely, that true felicity is never to be found in any worldly matter, yea and that the title of happiness is falsely given unto them, for as much as in them there is no sufficiency or fullness, so that the mind may be content with his own estate, but most great want of all things. secondly, the especial matter of this discourse is showed, and that expressly, What true felicity or happiness is, the which is wholly placed in godliness. And he teacheth that the same is not a vain & idle contemplation, but indeed a workful & effectual, the which goeth far & wide, through the life of ours. Thirdly the use of this most notable doctrine, is at large set forth, & in discoursing thereof, throughout all the parts of man his life, a great part of this treatise is occupied. For he diligently teacheth & noteth a double force, & as it were reason of this use. First that we should strengthen our minds with convenient remedies against the want & vainness of fleeting and brittle things, that is, of such things as are to be found in this mortal and miserable life, & therefore that we should turn ourselves from the uncertain and cumbersome state of the same, unto things heavenly and everlasting, and unto that hope of restoring: and in the mean season assure ourselves that the providence of God will watch over our affairs, that trusting unto his aid, having our minds pacified, we should bear the toils and labours of this life, and being contented with the present state of things, we should use and enjoy the creatures of God, and abandoning the desires of vain things, whereunto worldly men in vain do give themselves, we should seek sound sufficiency and fullness of mind without the love of this world, and among all the garboils of the life of man, look for unto ourselves an happy end. Secondly that we should earnestly think upon the leading of our life godly and honestly: the which is the way unto happiness, and the second effect of this use.  
All these things are plentifully and notably discoursed by Solomon, with a certain and constant row of Arguments: the Objections which seem to be against this doctrine are diligently rehearsed, because these profane and worldly cogitations and thoughts do stir up great & daily turmoils in the minds of men. Against these also are set down convenient and fit remedies, to ease our minds of the abashment of these confusions and garboils which do compass and beset this life of ours: there are adjoined many promises to comfort the hearts of the faithful, and threatenings against the authors and workers of those stirs, and that for the sake of the godly, lest that they should be too much dismayed at the outward felicity of desperate and lewd persons, therefore as the state of this discourse is most simple and one, namely concerning felicity or happiness, so there are used in the same, especial points of doctrine touching God his providence, 
Sundry notable matters handled in this discourse.  touching the true and right use of his benefits, touching the vanity of man his affections, and lusts abusing the good Creatures of GOD, touching the true and sound sufficiency or contentedness of mind, and such other like: and that with such picked frame of words, with such pithy strength of sentences, with such a several row of arguments in so great varyetye of matter, that the sharp wit of all the Philosophers (and that in this common place of Felicity or happiness, than which in all Philosophy there is handled nothing more weighty and notable) compared with this treatise seemeth to be utterly cold and of small accounts. 
The discourses of all the philosophers nothing comparable to this Sermon.  Which thing shall appear by the reading of the discourse itself: it shall moreover be delightsome in the mean season, severally to point out by setting down the particular parts of the discourse, the things which generally and briefly I have showed.  

This therefore is the particular distribution or handling of this whole discourse.  
First of all is laid down the contrary part of the principal question, 
The disposition and order of this discourse.  the which is at large handled from the very beginning, even unto the end of the 4 chap. that felicity or happiness is not at all in those things and affairs which are usual in this life. Therefore is the general proposition set down in the beginning by way of confutation, That all things which are under the sun are vain, and that Felicity is not comprised in them. Afterwards there are reasons brought to prove the same, taken from the sufficient reckoning up of parts, by induction or alleging of those things in the which man his reason doth place happiness, the which do most clearly appear in the fellowship of men, and use of life. What is more beautiful or excellent then knowledge? yet he teacheth that felicity is not in it, and that in the first chapter.  
Secondly he teacheth that it is not in Pleasure, nor in the Wisdom of man, by the aid whereof notwithstanding, it is thought that the life of man in every respect may conveniently be lead the which discourse he continueth unto the 16 verse of the third chapter. 
pleasure and the Wisdom of man. Virtue.  And what shall we say of Virtue? Are not they amongst men most happy, which direct their life according unto her rule? And he considereth of virtue according unto the manner of men, and not in regard of herself, that is to say, according unto that issue which it cometh unto among men most usually. Solomon maketh answer, that such are the affairs of men, that among so sundry and many torments of fortune, as they say, virtue is not sufficiently able to defend herself: nay that in that kind of life there is sometime great misery, because that innocency is many times injured and oppressed under the pretence and title even of law or justice, and the very throne of justice is the minister of great ungodliness and injustice: also in the common course of life, the best men often go to the pot, and the worst of all sit (as they say) on Cockhorse. And in a thing so honourable and royal, this is the head of chiefest misery, for that over and above the ranging of such outrages in the life of man, and the rewarding of Godliness with so pitiful a wages, yet notwithstanding the good do die as well as the bad, as if death without any difference did swallow them up, and in such sort, that nothing seemeth to be left after this life. For so doth man his reason judge, whereof there cannot choose but be perceived an infinite misery of this mortal life, as if the estate of the dead, or of them which never lived, were far better than the estate of them that live. Which thing he doth from the sixteenth verse of the third chapter, unto the fourth verse of the fourth chapter.  
Those sorts of life being after this manner examined, he cometh unto certain particular trades of life, 
Single life.  and noteth those in which seemeth to be either less trouble, or more commodity. The single life is commended, as being quit and free from those great encumbrances, wherewith the married life is often loaden. 
The life of Noble men.  The life of noble and great men by a certain singular privilege seemeth to excel other kinds of life, yet he teacheth that happiness is neither in the one nor the other: and therefore by the conclusion of the induction he confirmeth that general sentence: that all is vanity: the which (as we have said) he was to prove by way of confutation first of all, before that he showed the contrary: that is to say, both what true happiness is, and by what means we attain thereunto.  
Before he come to that second point, he setteth down certain things in the manner of a preface. For meaning to place true happiness in the fear of the Lord, that is, in the true knowledge of GOD, he teacheth that it is not a certain outward observing and keeping of ceremonies, or a boasting of Religion, consisting in many words: and this he doth from the fourth chapter, verse seventeenth unto sixth verse of the fift Chapter, and afterward doth so discourse the matter, that briefly showing and setting down the sum of the whole disputation in these words, Fear God, he showeth the use thereof fully and throughly even unto the last end of the book, which is the third part of the whole disputation.  
Of Godl●nesse, in which he placed the chief point of happiness, he teacheth a double use. The first, namely, 
Godliness.  that it ministereth fit and convenient remedies against that carefulness of mind, the which is wont to arise of the want of worldly things: which want he had before declared at the full. secondly that it teacheth a way to frame our life well and honestly.  
He useth therefore an especial garnishing and as it were poolishing of those things, the which he had taken before for the making unto happiness according unto the common judgement of man his reason, and as he had taught that happiness was far from them, so he strengtheneth our minds against them. Therefore in the 5. chapter, and seventh verse, he entreateth first of the remedies against that most grievous tentation. Of the which he had spoken cap. 3. ver. 16. How namely it cometh to pass that innocency is punished under the show and title of justice, and they oftentimes become the ministers of injustice, the which by God are appointed the keepers and maintainers of justice, ver. 7.8.9. From the 10. ver. he beginneth to entreat of the remedies against the want & vanity of riches 〈◊〉 setting out that same disease itself many ways unto the 8. ver. of the 6. chapter.  
In the eight verse of the sixth Chapter, he teacheth a remedy against the vanity of man his knowledge, of the which he had entreated in the very beginning of the disputation. Then he mindeth to show remedies against the quiddities and hardness of man his wisdom, of the which also he had spoken chapter 2 and 3. from the third verse of the 7. chapter. unto the 8. verse, he teacheth remedies against triumphing pleasure. From that eight verse of the seventh chapter unto the eighteenth verse of the same chapter, he teacheth remedies against impatiency, the which ariseth of sorrow concerning things in trouble and out of order: and then especially, when as virtue is evil entreated even under the colour and show of justice, of the which matter he had entreated chapter third, and fourth, and fifth.  
From thence he maketh himself an entrance unto the second part of the use which he teacheth to proceed of godliness, namely of the framing of our life aright: in the which second part notwithstanding he very fitly repeateth many things which appertain unto the first part. First of all he setteth down general rules concerning the framing of our life well and honestly whose sure and certain safeguard he saith to consist in godliness itself: from the nineteenth verse of the seventh chapter unto the twenty and one verse of the same.  
Then he giveth a lesson for the avoiding of curiosity, unto the 22 verse of the same seventh chapter, from the 23. ver. unto the end of the chapter, Of avoiding of lust and Wantonness.  
In the 8. chap. ver. 1. Of Modesty unto the second verse.  
From that unto the fift, of Prudence, whereby we may know safely how to behave ourselves with Kings & great personages.  
From the 5. ver. unto the 15. ver. of the 9 chap. Of stoutness of mind to behave ourselves constantly and courageously in so great hurly burly of things of this world, that we be not overwhelmed with those waves, where is discoursed a notable place Of the end of the wicked.  
There is handled an excellent comparison of Wisdom with Folle, from the 16. ver. of the 9 chap. unto the 3 ver of the 10. chap. from the 4 ver. of the same chapped. unto the 7. is taught a lesson of modesty, Of the keeping of modesty even toward wayward & bad magistrates. The 8. ver. of the same chap. of avoiding of deceit, and Of babbling, ver. 9.11. Then of Industry and diligence, ver. 15. of a King, ver. 16 & 17. that is to say, how available it is for the common wealth to have a good king. The 18 ver. of the same cha. of Slothfulness, that is to say, of the having no care for a man his household, against the which he matcheth thrift and profitable diligence ver. 18. Hereupon taking occasion in the 10 chap. he setteth down a most holy precept concerning Charity, to help the poor, albeit there appear no hope of recovering of that which we give unto them. In the 12. chap. applying that doctrine unto young men, the which do most need the same, he teacheth a most wholesome & necessary lesson, Soberly to use this life, & with the earnest thinking upon death, as it were with a bit to hold in and rule the delights and wanton pleasures thereof, and not to let pass the occasion to do well: lest we be overtaken with death at unwares. Therefore he warneth young men in their flourishing and strong age, earnestly to think upon old age, yea and also death itself.  
So he maketh an end of the whole disputation, and as the rules of a true demonstration do require, he setteth down the sum of the disputation in plain words, The end of the whole law is heard, Fear God, etc. Of which words doubtless the contents and matter of the whole disputation is to be judged, as if he should say: That which was to be proved. And he doth in such sort note the chief and principal end, that he doth withal show the chief and essential parts of the disputation He declareth by way of preface that he bringeth not these things neither from the opinion of the common people, nor from the schools of man his wisdom, but fetcheth out of the very storehouse of the truth▪ which soundeth in the Church of God, grounded on sure sentences of God his decrees, as namely that happiness consisteth in godliness, and in the true use thereof, that is in the keeping of the commandments of God: That this is all man, or the whole of man, that is the principal and chief end of man his life▪ the master end, as they use to speak. Finally that God by his providence doth wisely order things that are entangled, and will in his time repair them.  
The issue therefore of the whole disputation is perfect and full. That happiness is not to be found in things of this world: That the same doth consist in godliness, to wit, by the which we are joined unto God, that we may obtain life everlasting, that is, true and perfect happiness: that the use and profit of Godliness is very great and very excellent, the which doth plentifully flow through all the parts of our life.  
This seemeth to be the description and frame of this discourse, in the which with a wonderful knitting together of arguments, and a lofty and indeed philosophical kind of writing is handled a most weighty place of true moral philosophy, Concerning the chief and sovereign good, and of the way to attain it, and of the use of the same But after a far other sort, than the moral Philosophers are wont to do, which in their darkness and ignorance have hard and scarcely retained some certain small sparks of the original truth, the which are here very plainly declared.  
And in the very manner of reasoning there is apparent, a notable example of that order of disputing, which is to be found among the more sounder philosophers, the which do prove their matters with most invincible and strongest reasons, the which in their art they call Demonstrations: The matter first is barely set down, then is it afterwards more finely polished and garnished: the matter is canvased to and fro: there are used many inductions: the principles and certain conclusions which spring of them, are plainly and evidently showed: the laying open of them is diligently handled, the use often repeated: a recital and abrigement of the whole disputation and discourse, showing the matter and principal circumstances of the same. And it shall be profitable in the Table following, to set down the sum and chief points, of the discourse which is most obscure and hard.  

A Table of the Doctrine contained in this discourse.  
The principal and chief end of this sermon is, concerning the chief and sovereign good, in defining and setting out of the which because that men do many ways go awry, laying hold only upon a shadow of happiness in stead of true happiness, therefore Solomon 

In the first place showeth 

What happiness is not, and generally teacheth, that the same is not in worldly things, the which he proveth by the reckoning up of the chiefest parts of the life of man, to wit, 

That it is not in the knowledge of man,  
Nor in Pleasure,  
Nor in man his Wisdom,  
Nor in virtue also herself, if i● be considered by the issue and falling out of things,  
Nor in any kind of life, either of private or of great and famous personages.   

Cap. 1.12. ver. to the end of the chapter.  
Cap. 2. ver. 1. & 2.  
Ca 2. v. 3. to the 3. cap. ver. 15.  
Cap. 3. ver. 16. unto the 6. ver. cap. 4.  
Chap. 4. verse 4. unto the end of the Chapter.      
In the second place he teacheth 

What happiness is: namely, to fear God, that is to say, to worship God with a true and unfeigned mind, the which is the scope and drift of the chief question. Cap. 5. ver. 6. and 12. ver. 13.    
In the 3. place he handleth. 

The use of the doctrine of happiness, the which he setteth down to be double, to wit, 

In ministering remedies against the vanity of the life of man.  
In a rule of well and honest framing of our life.   

Cap. 5. ver. 9 unto the 6. cap. v. 8.  
Cap. 7. ver. 9 unto the end: where he gathereth the sum and abridgement of the whole discourse.         
These things being thus set down, it remaineth, that we should understand what is the use of this most notable discourse. 
The use of this discourse The policy of Satan.  For Satan hath sundry ways abused the truth of this Doctrine, impudently to establish all kind of lies, whereof hath come to pass, that this book being obscured and darkened with these unfit and wrong interpretations, could not choose but lie in moldinesse and dust, that is to say, 

Against such as abuse the words of this sermon.  
Absurdities rising of the miss understanding of some places of this book.  
1 philosophy condemned.  
2 The mortality of the soul.  
3 Doubting of our salvation.   be little esteemed and regarded, Some being unluckilye given unto man his Philosophy, and by the self same thing bewraying their mind far indeed from true Philosophy, out of this that Solomon doth earnestly find fault with vain Philosophy▪ would conclude that Philosophy is vain, whereas Solomon saith, That all things are hard and full of labour: as if all other actions of life were to be laid aside, that they may wholly give themselves unto the study of those hard matters. Lewd & wicked persons make bold to thrust upon us the Epicurish, & godless frantic opinion of the mortality of the soul, out of the words of Solomon, for that he saith, that there is all one end of a fool, and of a wise man, of a man, and of a beast. Out of these words, A man knoweth not love or hatred. Mad and unskilful Sophisters, do shake the foundation of our Faith: that is, the assured persuasion & undoubted assent and belief of the goodness of god toward us, without the which the knowledge of our salvation is altogether vain: vain are the sentences of promises, upon the which as upon undoubted and sure principles and grounds of best knowledge faith staying, gathereth everlasting conclusions of the perpetual goodness and mercy of God towards us: & finally vain is the Author himself of those good things (which God forbidden that we should so much as once think) who hath so holily promised these things unto us, and whose promises, when as we lay hold on by faith, we do as it were by our seal confirm him to be true.  
Whereas Solomon often saith, that all things are vanity, 
4 The utter overthrow of the whole course and trade of life.  and willeth us to forsake the world, some frantic spirits have affirmed that hereby is established the forsaking and giving over of those duties in which the trade and course of the society and fellowship of man doth consist, that is, the utter overthrow and destruction of life: as if marriages, governements. necessary labours in the Church, in the common wealth, and in our families at home, and such other things, which appertain unto the maintenance of this life, were condemned, that through the unprofitable idleness & giving over all things in them forsooth which wholly intend to consecrate and hallow themselves unto God our minds should be troubled, and shunnish all company of men, than the which nothing can be imagined and devised more pernicious and hurtful. Of the which devices notwithstanding there have been many unhappy maintainers among the ancient Doctors of the Church: 
Ancient Doctor's patrons of fooleries.  and have laid the foundations of iniquity and superstition, whilst contrary unto the flat prohibition of the Apostle, they urge too earnestly bodily excercise. What needeth many words? Out of this plain truth the frantic and profane boldness of men hath brought in infinite idols and shadows of truth not through any fault of this most excellent doctrine. 
The book of the Preacher a very hard book.  For albeit there is no man but that he may see this Book to be dark and hard to understand (as Peter saith of Paul) yet in vain do frantic heads take occasion of errors unto their own destruction of things amiss understood, like as they do of other scriptures▪ when as this doctrine is not only true and altogether answerable and agreeing with the canonical scripture, but is also very profitable for the well framing of the life of man.  
The which Rocks that we may avoid, certain rules are of us to be set down before unto the which we may as it were diligently level in the searching out of the meaning of the words and the use and profit is particularly to be showed, the which we ought to reap by reading this sermon.  
Let the first rule be, that Solomon doth oftentimes speak, 
Certain rule● necessary fo● the true understanding of this sermon.  not according unto his own mind, but according unto the judgement of reason being corrupted, albeit he seem to lay down things barely and plainly: namely of purpose so precisely framing his speech, that the image of this blind reason may be more clearly and lively represented. So there are often changings of speech, 
The first rule 〈◊〉.  the which, if Solomon his purpose be not throughly examined, may seem to have a clean contrary force and meaning.  
The second, that we must not give judgement of the whole sentence by some part of the sentence, 
2 The second rule.  but must weigh the whole itself by his circumstances, comparing together the things that go before with the things that follow. For as it is a point of incivility (as the layers do teach) to catch some one parcel of the law, not viewing the whole law, so is it no point of a Divine, snatching at some certain words, to judge of the whole sentence. For many things are spoken in some respect, and that most truly, the which in themselves and simply should not be true: as it shall appear by the places themselves.  
The third, 
3 The third rule.  that Solomon doth not condemn the things themselves, and creatures of God, as knowledge, the pleasant use of things, prudence, riches, honours, and other such like, but the abuse of these things, that is to say, the studies, counsels, desires, endeavours of mankind abusing the good creatures of GOD. For it is blasphemy to condemn the creatures of God, the which cannot be but very good, whereas all the fault of the vanity of them is to be laid upon man, as being cause thereof. For whatsoever God hath created (sayeth the Apostle) is good, and nothing to be refused, if it be taken with thanks giving: the which use also of the creatures Solomon doth evidently and clearly teach.  
The fourth, that the ground of all these precepts, the which seem to be mere civil, & to appertain unto this life, 
4 The fourth rule.  must be wisely noted, that they may be distinguished from politic or Philosophical precepts, with the which otherwise they might after a sort both in words and meaning seem to agree. Namely that the knowledge of the redeemer is the life, & as it were the soul of all this doctrine, & therefore that forgiveness of sins & repentance, the promise of everlasting life in the person of the son of god, & to be short his voice sounding in the true church unto the true & sound understanding of this doctrine, ought first of all to be laid down, & to be the everlasting and in deed chief principles of the same. Herby shall this holy Philosophy be distinguished from heathen and profane: and the sound and lively portraiture of virtues, which are here set down unto us, shall be severed from politic virtues, that is to say, from the shadow and show of virtue: that we should not reckon Solomon in the same number with Hesiodus, 
The precepts of Solomon do greatly differ from the precepts of the Heathen Philosophers.  Pythagoras, Phocylides, Plato, and the rest of the teachers of the Heathen: like as Solomon himself doth also plainly witness that his doctrine is the self same, the which to wit he hath learned from one Pastor, that is Moses the minister of the law, or rather from Christ the everlasting teacher of his Church, & that he only applied it as it were pricks unto the men of his time, and taught it in the Church, in whose bosom he must rest himself, whosoever will truly profit in the same and thereby reap assured and certain commodity. Although we must also know this, that always the chief light of the word of God is to be sought out of the doctrine of our Lord jesus Christ delivered by his Apostles, lest any man should think that we do so commend one, and the same light of the fathers before Christ, that by the coming of Christ himself we did not perceive the son to have shined more brightly then at noon day.  
Through the guidance and help of these rules, and the true laying open of the words, the meaning of this sermon will not be ambiguous or doubtful, nor the use and profit uncertain, the which no doubt will be manifold by the sure and certain understanding of this most excellent doctrine.  

1 The first profit.  This truly is very great and most profitable, to know the way not only how to lead this life well and happily, but also the way how to come unto that everlasting happiness, which remaineth for us in Heaven. For when as this cause hath moved all men, of all ages (in whom there have any sparks of truth remained) that setting aside all other things they have given themselves wholly to search out the best state of life: 
A way to attain unto happiness.  no doubt they spent their so great care & travail in that study for the hope to live happily: and yet it is manifest that they have been so busied in this matter, that they may seem not so much to have attained the thing which they sought, as to have made vows of a thing most excellent. Therefore the authority of this doctrine ought to be most honourable unto us, whereby we may attain not only unto the knowledge, but unto the sure & sound knowledge of so worthy a matter, not having Plato, Aristotle, Cicero, or some other blind man to our guide, but Christ himself the true archeleader unto life, as who is unto us from his father the way, the truth, and the life. In laying open this happiness. What it is, and what way we may attain unto it, this sermon is chiefly occupied.  
Also in so great imbecility and weakness of mankind, 
2 The second profit. To bear ourselves valiantly & stoutly among the discommodities of this life.  among so many mazes of so great confusions, out of which there is no way to be found out, it can hard and scarcely be chosen, but that our minds shall be greatly amazed: when as we behold the falls of mankind, the overthrows of kingdoms, the deaths as well of good as bad, the good in their life time to be often troubled with great miseries, the wicked not only to be safe and free from troubles, but also to flourish, and to be endued with wealth & kingdoms. Against these so dangerous awhapementes as it is needful that our minds should be strengthened with convenient remedies, so this sermon doth yield unto us those remedies clearly and plentifully.  
And among all the vanities of the life of man this is the most vain, that there can scarcely any man be found, 
3 The third profit. A remedy against discontentedness with our estate.  which liveth content with his estate: the which is engraffed in all men by the blot of sin, that they are carried about to & fro with vain desires: yea, and more over do defraud & bereave themselves of the use of things present, and vex themselves in vain with care and carking for things to come, and cannot sound enjoy the benefits of God. But if perfect contentedness of mind be a true note of happiness: doubtless this pensive and toilsome care and carking is a token of chiefest unhappiness. This sermon afoordeth fit remedies against this miserable and restless vanity also, and that so conveniently and plentifully, that there can be nothing so pensive and toilsome in this life, which may not be assuaged with these remedies. 
4 The fourth profit, that in the common society we do our duties.   
It should be an overthart satiety and contentedness of mind, carelessly to despise the duties of life, such as the law commandeth. Therefore Solomon teacheth, that we ought to be in such sort prepared, that we be so far forth content with the present state of things, that we withdraw not from God that obedience the which we own unto him. The which he teacheth to be the true use of that same godliness, which he affirmeth to be the sure way unto happiness Therefore that God is to be obeyed, the duties of our calling diligently to be done, & all the encumbrances, the which are linked with the same, to be borne and suffered with a quiet mind.  

5 The fift profit, that we follow our vocation and calling.  He setteth down a way and mean how to bear these encumbrances with a constant mind: that is to say, that we heedfully follow the rules of God his commandments, refrain from man his curiosity, the which through confidence in itself stirreth up unto things beyond the compass of our vocation: that we should not walk proudly & rashly in the ministery of our vocation, trusting unto our own strength: but that we ask help of God, & be obedient unto him, what event or issue soever do in the end fall out, and out of his promise persuade ourselves. that so far as he shall see it expedient, our course shall profit the church, according unto the proportion & measure of our gifts.  

6 The sixth profit, that we strengthen our minds by the word of God with sound patience  But least that we might suppose that in this book is set before us a certain kind of Philosophical mortification or patiented enduring of labours, Solomon doth diligently teach, that the lively doctrine of the church concerning the forgiveness of sins & life everlasting with the persuasion whereof is joined the gift of regeneration or newbirth, is the foundation of these comforts, the which good minds do understand to be true & healthful. For, for this cause he will have us to enter into the house of god, and to come to hear the voice of that only pastor, of whom he doth plainly confess that he hath received all that he hath. To wit, that the son of God appeareth not only the judge of our fightings, but also to fight with us, that by his power we may overcome, yea, and also that his power getting the victori might triumph in our infirmity or weakness. 
A difference between heathenish and Christian patience.  This Christian patience therefore, of the which the preacher entreateth so plainly in this book, doth far & wide differ from heathenish or Philosophical patience the which consisteth only in this, to think that there is nothing befalling to a man, but that it may befall unto it, to count all things under itself that may happen unto a man, & despicing them to contemn all human chances, and to be wholly fitted & framed by reason, by whose rule it suffereth itself to be governed, & suffereth those pains for duties sakes, the which reason hath ordained to be suffered. But in as much as that same reason itself is blind, we must also hold that the guidance of the same is preposterous & overthwart: and that therefore there is no true patience: no right framing of duties, before the which the acknowledging of the true God doth not shine, the which is the rule of true obedience: to wit, that we bear with a quiet mind the labours & miseries the which god willeth us to bear, & that we obey his commandments, albeit that it be with the assured hazard of our lives, moreover that we beg & wait for help from him & that through the hope of this help from God, we constantly persever & continue in the race of our calling begun, & that with assured contentedness & quiet of mind, we assuage the sorrow, the which by reason of the encumbrances of this life cannot choose but greatly dismay our minds, & that we hope for happy success such & so great as the lord shall please to give.  
These & other most excellent profits may be gathered by the reading of this sermon: as for the places in which these profits are contained, I did not think good for this cause severally to set down, because that every foot they come in the way of the reader. But hereout let us learn so to frame ourselves, that abandoning the vanity of worldly desires, we wholly give ourselves unto the service of God, & that we go in that path of happiness, the pledges whereof we have in this life through assured & sound quietness of mind, & the pleasant use of the gifts of God, until that at the appointed time, we attain unto the possession of perfect happiness the which God hath laid up for us in heaven. This setting down of the manifold profit of this book, will prepare the mind of the reader unto the more full reading of this sermon. Let it be enough for us to have noted the chief points.  
Now in the laying open of the words themselves there lieth no small hardness. 
Great hardness in the words of this book.  For in the very phrase of speaking (the which in deed is poetical, & therefore more lofty with the garnishments of figures) Solomon seemeth beyond the common course of speaking, to have used a certain more exqui●te braveness of a more fine & excellent pencil. Such a kind of loftiness and majesty of speech, as we also see especially in Esaias: albeit neither Moses, nor job, nor David are without their grace and exquisiteness in writing. So the holy Ghost, whose judgement concerning things is best, hath also used the best and most elegant words: so that they are to be taken for stark fools who accusing the simplicity of the scripture of childishness and not knowing how to speak, do therefore refuse it, because they are not able to conceive the fineness and trimness of the same. For when as they are blind in the things themselves, why should they not be blind also in the words? And let us set against their unskilfulness the forcible and pithy eloquence of the holy Ghost most far in speaking exceeding all the gifts without question of all heathen writers. An this verily is true, if not only the words, but rather the power and force of the scripture be weighed, so that those things which in some Prophets may seem base, and as it were creeping on the ground, do yet notwithstanding with their weight, and their heavenly majesty throw down and as it were trample under their feet all the flourishing and furniture of man his wisdom.  
Vale.    

A Commentary of john Serranus, upon the Preacher of Solomon.  

The first Chapter.  1 The words of the Preacher, the son of David, King in Jerusalem. 

The Exposition.  
THere is no doubt but that by this name of the Preacher, 
Solomon noted under the name of the Preacher.  Solomon is noted after a certain kind of excellency, for as much as the names of David his father, and the kingdom of Israel (the chief city whereof was Jerusalem) are plainly expressed. But at what time he wrote these things, it is not in deed certain: 
The time uncertain when this book was written.  yet the conjecture is likely to be true, that he wrote these things in his last age: for he writeth in such sort, as if he had learned this doctrine by very great experience of things and long use: and there is a peculiar circumstance hereafter, cap. 12. And this Preface he setteth down before this most excellent discourse of the chief and sovereign good, to get unto himself authority and attention or heedful hearing by the gloriousness and dignity of his person: for it is not one of the common sort that speaketh, or secretly whispereth some thing: but he doth evidently preach, who being garnished by God with great and glorious gifts, and renowned in the Church of God with princely dignity, hath lawful authority to teach, for it is not to be thought that it came to pass at all adventure, that Solomon was endued with that same extraordinary wisdom. Yet do I not think that Solomon preached these things out of the Pulpit, for I allow the conjecture of Luther, that the Hebrew word which is translated the Preacher, is rather to be referred unto the matter itself then unto the person of Solomon: the which doctrine he did not only teach diligently unto the men of his time to serve unto all occasions, but also would have it to be common, that it might be understood of all men, and being committed unto writing that should last for ever, might be delivered over unto posterity, 
diverse callings are not to be huddled up together.  and be profitable unto the Church. For Solomon did not huddle up together divers functions and callings, that is to say the office of a King and of a Preacher. For whereas the holy history doth bear record that he preached in the dedication of the temple, that was a thing extraordinary, beyond the general duty of kings in maintaining and spreading abroad of true doctrine: and yet was not such, that the bounds of callings should be broken, the which how pernicious and hurtful it is, the holy history doth teach by the lamentable example of Ozias no bad king otherwise. The Hebrew word Koheleth, the Greeks translate a Preacher in the masculine gender, that is to say, such a one as doth teach in an assembly, or in the congregation and Church: whereas notwithstanding the Hebrew word is the feminine gender, the which the interpreters do in such sense expound, that they say, this word Nephesch, soul, is to be understood, in the same, that the gender may agree, as if it were a Preaching soul. And it seemeth to be a very fit kind of speaking, whereby the great earnestness of the preacher is more expressly signified: as if namely not his mouth, but his mind did speak, that is to say, his mind after a sort were to be seen in his words.  
By the name of Words, 
What is to be understood by this name Words.  according unto the usual manner of the scripture, he understandeth certain grave, weighty, & profitable sayings, not common or worn, but such as are worthy the minding, and very meet to be well kept in memory: as in the Psalms, and in other places, and, the words of jeremy, or, the word of the Lord which was given by Ozeas, and such like, the which are wont to be set down in the beginnings of the Prophets. And by this kind of speaking this also seemeth to be signified, that the matter is not set forth barely and simply, or by writing, and in common speech, but such as is to be uttered by the public ministery of the Church: and that the same in deed is a profitable doctrine, the which soundeth in the Church, and that it is the office of the ministers, that they speak.   

The doctrine.  

The dignity of the ministery.  1 The authority of the word doth not in deed hang upon the person of the minister: yet provision must be made, that the dishonesty of the minister hurt not the dignity and gloriousness of his ministery. Now let the ministery of the Church be reckoned vile and base with wretched men, when as so notable a king had it in so great a price, that he would peculiarly be termed by that title.  

The office of princes and magistrates.  2 The especial duty also of Princes and of all chief Magistrates is signified: namely that they be maintainers of true religion: and that therefore they diligently labour about this one thing, that the people may be rightly instructed in sound doctrine: which is the true and sound foundation and strengthening of all common weals. And truly by better right might we call that common wealth happy, in which the King or Prince, either were a divine, or a divine, king, than a Philosopher, such Philosophers as were the wicked Emperors and unhappily learned, Marcus the Philosopher, and julianus the Apostata or backslider, in whom the knowledge of Philosophy and learning was an hurtful instrument to the plague and destruction of their subjects. On the contrary side the examples of David, Solomon, Ezechias and other godly kings have taught, that the earnest study and care to plant religion is the most sure foundation of the common wealth, wherewith it being established, may happily and prosperously be increased.  
3 Furthermore the word Koheleth, 
What the word Koheleth doth teach us.  the which is taken from a verb which signifieth to call together an assembly, showeth two things. One, that this is the true way to be wise, which is not occupied only in bare speculation, but that which is altogether referred unto practise and the common profit of the Church.  
4 The second, that the same is a true consent and agreement of kings and people, that with joined minds they embrace true doctrine, and that Princes ought to be guides and preservers of that agreement. For both the title of a Preacher is given unto king Solomon: and also this word Preaching doth plainly import a multitude great or small, to be preached unto. Let princes therefore and people know, what is the true and sure way to increase the public peace: 
Princes.  that the one employ their travel, that the voice of pure doctrine may sound in the Church, and that they sharply punish false doctrine, and that herein especially they use their authority: 
People.  and let the other with all diligence and reverence execute the commandment of their Princes in maintaining and spreading abroad of true doctrine.    

A general confutation, touching the vanity of man  
2 Vanity of vanities, said the Preacher: vanity of vanities, all things are vanity.  
3 What profit is there unto a man of all his labour, wherewith he laboureth under the sun?  
4 One generation passeth, and an other generation cometh: but the earth standeth for ever.  
5 The sun riseth and the sun goeth down, and returneth again unto the place from whence he riseth.  
6 He goeth unto the South and setteth about unto the North: the wind goeth round about, and the wind returneth unto his circuits.  
7 All the rivers go into the sea, and the sea is not filled: the rivers return unto the place from whence they go, that they may return again.  
8 All things are laboursome, neither is a man able to utter it: the eye is not satisfied with seeing, nor the ear filled with hearing.  
9 What is there which hath been? the self same thing which shall be: and what is there that hath been done? the self same thing that shall be done, and there is no new thing under the sun.  
10 Is there any thing, of which it may be said, behold this thing, it is new? it hath been in ready in the ages, which have been before us.  
11 There is no remembrance of the former things: and also concerning the latter things which shall be, there shall be no remembrance of them amongst those which shall be afterward.  

The exposition.  
2 Vanity, etc.] 
The purpose of Solomon in all this sermon.  The purpose of Solomon in all this Sermon (as hath been said already in the preface) is to teach, what is happiness, and what is the way and means for to obtain the same. The which that he may show, because that the greatest part of men is deceived under the name and show of happiness, in the first place he teacheth what happiness is not, that is to say, he refuteth all those things, in the which the corrupt and mad reason of man is wont falsely to place happiness: that this part of the argument being proved, the other may be the more strongly and clearly inferred. The proposition then of the principal argument consisting in confutation is this: In the ways and matters belonging unto man there is no happiness, the which he proveth for that All things belonging unto man are heaped up with most great vanity, for this Vanity is quite and clean contrary unto felicity or happiness, the true and proper mark whereof is contentedness of mind joined with reason. 
A note of tru● felicity.  Solomon his demonstration therefore consisting in confutation is full and perfect after this manner.  

Maior.  CE Nothing is more contrary unto happiness, than vanity.  

Minor.  SA But in all the parts of the life of man vanity ruleth far and wide.  

Conclusion.  RE. Therefore happiness can by no means be found in the life of man.  
The Minor or second sentence of the argument, namely that vanity beareth the swinge in all the life of man, he proveth diligently by a long recital of many examples by induction from the fifth Chapter unto the sixth, where he flatly setteth down an assured proof of the contrary demonstration, to wit, wherein true happiness is placed. The several parts of the induction we shall examine in their places. This is the general proposition, 
The general proposition.  Vanity of vanities, etc. that is to say, whatsoever is in this life, is most vain, neither can there any thing be excepted. Yea in a word man himself is but a very bubble. Is there any man therefore well in his wits which will think that he can find happiness in man? This is the framing and setting out of the argument. Now the words are to be considered.  
He first of all affirmeth that he saith this, to show that he doth not bring any uncertain and doubtful matter, but a doctrine of full and undoubted credit: and such in deed, as chiefly doth belong unto the office of a Preacher: 
An especial duty of a Preacher.  who especially ought to labour this, that man may be proved guilty of vanity, and through this knowledge of his frailty and corruption be brought unto God, of whom he must beg and have remedy of his misery.  
Now this proposition is set forth with great garnishment of figures. 
Substantives in stead of adjectives.  Substantives are used in stead of adjectives for the more forcible and earnest expressing of the matter, where he saith, Vanity of vanities: as if not only the things appertaining unto men were vain, but also men themselves vain and most vain, yea and vainer than vanity itself, and as it were an heap of all vanities together. 
Repetition of the same words.  Also the repetition of the same words doth give a weight and increase unto the sentence. It also appertaineth unto the making of the speech more vehement, and moving of affection, in that he doth not flatly set down of whom he speaketh this, albeit in the verse following he plainly showeth that he understandeth it of man, which short kind of speaking is very fit for vehement and earnest speech.  
And further by this name All (as we have already taught out of the second rule) he doth not understand all things created simply in themselves, 
What is to be understood by this word (all)  but such things as are belonging unto man, that is to say, counsels, affairs, all actions, which are usual in this life, lest we might suppose the nature of the things themselves to be here condemned, the which almighty God hath made. For his purpose is to speak of man his happiness, that is, so far as happiness may befall unto man: and when as he was to prove, that man is most far from the same, he was also to set down his vanity, & not the vanity of other creatures. And therefore I do not hold with them the which do suppose that Solomon speaketh generally of all things. For albeit that it be true, that the creatures which otherwise are good, are but mere vanity if they be compared with God, because there is in them nothing firm nor stable: yet that doth nothing at all agree with the proper meaning of this place. For his purpose is to speak of man. 
Nazianzen.  Therefore Nazianzen in his Paraphrasis doth thus expound these words: How vain and unprofitable are the things and endeavours of men, what soever are belonging unto men. Yet is it notwithstanding true, that the vanity of man hath ranged so far, that it hath with the infection of his sin, infected also all other things created, as the Apostle teacheth, Rom. 8. chap. 5.20. But the meaning of this place is simple and plain, namely, that in the affairs of men, in their business and actions there is great vanity, and therefore happiness is away from them: as which are miserable, full of trouble, unquiet, cumbersome, fleeting & unstable through uncertain alterations, and in a word altogether in bondage unto corruption.   

The doctrine.  
1 In that he so precizely condemneth all the things of men of vanity, & foresaith that he doth it as a Preacher, 
An especial duty of the servants of God.  we are taught that it especially appertaineth unto the office of the servants of God, earnestly to condemn the vanity of men, and to thunder against the pride of men, that the wit of man rest not in itself, but seek his felicity and happiness without himself. Let therefore their lying vain babblings go, who whilst by sundry disputations they seek man his happiness in man, they throw man down headlong into a bottomless gulf of infelicity or unhappiness. This namely is the difference between the truth and a lie: the one pleadeth man guilty of his infirmity and weakness, with an healthful condemnation: the other keepeth man within himself with an hurtful error.  
2 It is also a true note of true pastors, 
A true note of true pastors.  with admonitions and reprehensions, according as occasion and necessity shall require, to apply this general reproof of vanity unto all the parts of life, & there is no doubt but that this way of teaching is a right dividing of the word. Contrariwise flattery, is a badge of false teachers.  
3 And out of this clear and express description of the vanity of man we do learn, 
Men ought diligently to think upon their vanity.  how diligently we ought to think upon our vanity, that we may walk with great carefulness in this course of our life and vocation: for if Adam in Paradise left tokens of his so sorrowful inconstancy, what shall we do in this mire of vanity? Let therefore this decree of God concerning our vanity come into our mind, and let us not go about to wash it off with vain exceptions: for this vanity is not peculiar and proper either to some one age, or unto certain persons, or unto some one part of our mind, but common both unto all men and ages, and unto all parts of the mind, so that there is nothing in man to be excepted, unto the which this infection of vanity hath not reached. And there is a very notable picture of this our vanity in David. If man and vanity (saith he) be put in a balance, men shallbe found lighter even than vanity itself. Yea and in the very mind itself there is most great and most vain vanity: and the companion and nurse of this vanity is corruption and perverseness, as appeareth by the saying of the workmaster complaining of the depravation and naughtiness of his work, that all the imagination of the thought of the heart of men is wicked continually. This is in deed to know a man his self, to stand in need of remedy, that we may be eased of our grief the disease being known, that we diligently run unto the remedy.   

The exposition.  
3 What profit The chief proposition of the confutation being set down, 
He proveth all men and all affairs of men to be subject unto vanity.  he cometh unto the proving of the same, and in plain words teacheth, unto what subject he attributeth this vanity, namely unto man: whom he pleadeth guilty of this vanity. The sum & effect is, that this is a token of most vain vanity, for that men reap no commodity, of so many and so great labours, which they so toilesomely take in this life. For this is the Chief circumstance of that vanity, the which he goeth about to prove, Namely, that all the labours of men are vain, if they be considered by the outward event and issue of the same.  
The interrogation or ask of a question after the manner of the Hebrews, 
What this figure interrogation importeth.  besides the grace of the figure, maketh unto the certainty and vehemency of this matter: for that he entreateth of a thing that is not doubtful, but yet such a thing about the which we all ought to labour with all the thought of our mind, as which is the chief point of all our life. And unto this question the answer must be made, namely, that no profit cometh unto men of their labours, that the proposition may be full, That there is nothing in man, whereby any profit may arise unto him for the attaining of happiness: yea and moreover whatsoever is in him, the same to be most vain: for that he is not able for to enjoy neither good things present, nor absent. In getting of them, there is great labour, great weariness: in keeping them most great careful & pensive hardness, and in losing of them the greatest pain of all. 
The lawful labours of our callings not condemned.  For his meaning is not to condemn the lawful labours in our vocation: but by the issue and falling out of things belonging unto men (as we taught in the first rule) he doth judge of the labours themselves, the which many times pass away in vain unto men besides their purpose and meaning.  

men's labours are lost sundry ways.  Now men's labours do perish and are lost unto them sundry ways. Namely through the self same miserable care and carking pensiveness, 
By overmuch care and pensiveness.  whereby it cometh to pass, that men cannot enjoy even the present good things, & therefore have no more that which they have, then that which they have not. Moreover, by the losses and overthrowing of the things themselves. 
By the loss of things.  By how many and how notable experiences is it found true, that men do roll the stone of 
1 That is, they take endless pains to no purpose By death itself.  Sisyphus, & profit not one whit, yea that they build the tower of Babel? To conclude by death itself, the which doth cause us, will we nill we to leave behind us heaps of things that are most dear unto us, for according unto the first rule we have to note, that Solomon speaketh according unto the judgement of man his reason, which determineth of the things themselves by the issues of the things: she seethe death to be the end of all things, and that all one estate tarrieth for all men later or sooner, the which without all doubt shall come at the last at his time. This is the knitting together and meaning of those words.  
The old translator hath very well expressed the Hebrew word which is translated Profit, saying, What is there more remaining unto a man? It signifieth that which remaineth, that is to say, profit or commodity, that which is over and above, Rom. 4. advantage, or gain. What is the fruit of labour? For after labour fruit is looked for, but what remaineth unto men after so many labours taken? Nothing, that is, weariness and vain hopes.  
Furthermore he doth most clearly set down the endeavours of men. The Hebrew word signifieth misery or trouble, to wit, that carking and pensive toil, wherewith men turmoil themselves, 
Menedemus.  as he in Terence vexing & toiling himself: in which number are even the most wise and also the most witty.  
He saith All, 
All.  to signify and express that uncessant wearing, wherein men wrestle, so long as they live in the course of this life: when a man is come unto the goal, he must begin again at the setting forth. And it is a race in which one must run too and fro, and not right forth, in which namely there is no end, but the easing of one weariness, is for the most part the beginning of a greater.  
He addeth, Under the Sun, 
Under the Sun.  both to express the place of this pilgrimage, in the which we must try these masteries, that is to say, this vale of miseries lying under the Sun: and also to comprehend whatsoever the whole world doth contain: lest we might think that there were some part of the earth (as it might be the fortunate islands) free from the miseries incident and falling out unto the life of man: but that we should know, that how far soever the earth stretcheth, even there this calamity and misery tarrieth waiting for all men. But the name of the Sun is more majestical, as the which namely being the brightest of all the stars doth as it were view all lands with his light, neither is there any thing in the whole world, the which doth not feel his efficacy, force and power.   

The Doctrine.  

Without the blessing of God our labours are in vain.  1 In the government and ordering of our whole life, experience teacheth this to be true, both in the ruling of the common wealth, and also of our private families, that the house is builded in vain, unless God do build it, and that the city is watched in vain, unless God do watch it and guard it: and to be short that the endeavours of men are to none effect, unless they be upholden with a certain singular blessing of God. We must not therefore be so sottish and foolish, as to depend upon our own strengths, but aught to commit unto God both the common wealth, and our families, yea and moreover the course of our vocation and whole life, and earnestly to call for his help, that he would not suffer our labours to be in vain: if we depend upon ourselves we shall find that the victory is not of the strong man, nor good success of the wise. With this remedy therefore we are to help this uncertainty of life, that according unto the compass of our calling we do in such sort follow honest labours, that we burn not with desire that can not be filled, but beg our daily bread of God, and whatsoever issue he shall give unto us, that we reckon the same as gain, and cut off long hopes with short space that we have to live.  
2 Furthermore, 
The reward of our labours is not to be looked for in this life.  we ought in such sort to frame ourselves, that we do not enclose the fruits and profits of our labours with the bounds of this life: but our life is in such sort to be led, that our conversation be in heaven: let us here sow in faith and hope, the which we may reap in deed in heaven: and let us know that there is reserved for us of God a reward of all our labours.  
3 Let us also remember our infirmity and weakness, 
Men musical to remembrance their infirmity.  let us know that we are under the Sun: and therefore let us modestly keep ourselves in this lowness of our estate: yea & moreover let us consider the end of those men to be shameful, which are proud in so great uncertainty, and set their own counsels against the providence of God, the which is in deed after the manner of Giants to seek to climb up to heaven, and through foolishness and madness most shameful to forget their own estate.  
4 Also when as the Lord hath laid upon this life of ours this condition, 
The encumbrances of this life are to be borne with prayer and patience.  let it not be any wonder unto us in this life, if we feel such pricks, but let us assuage these common burdens and discommodities of life by calling upon the name of God and with silence, and let us so much the more diligently think upon that better estate, which abideth for us in another life: and let us assuredly hold, that very death itself is an entrance unto the life that is happy and immortal.  

Man hath no strength at all in heavenly things.  5 Now if in bodily and worldly things man his ability be so weak, how much more weak shall it be in those things which appertain unto the life everlasting: in which the powers of man are not only feeble, but also none at all?   

The exposition.  
4.5.6.7. One generation I read these four verser in one rue together, because that they contain but one certain and simple matter, to prove that first and principal proposition concerning the vanity of the life of man. It is therefore the Second circumstance of that general confutation, 
The second circumstance.  taken from the uncertainty of mankind, making a comparison with things without life: the which according unto the ordinances & laws of their natures, do constantly keep their courses among the sundry ruins and changes of mankind. And it agreeth with the argument and matter already laid open after this manner, How can man reap any certain fruit and profit of his labours, when as all mankind is carried about hither and thither with a most uncertain motion? For in this universality of nature, there are some certain and as it were set duties and offices of things, the which are kept assuredly. 
The earth.  The Earth standeth in the middle place of the whole world, as namely the centre thereof, and the seat and dwelling place of all living creatures. 
The Sun.  The Sun hath his risings and doings down, the which he keepeth with an unwearied course. The Wind, 
The Wind.  albeit that it have his passages from sundry parts of the heaven, yet it keepeth the same constantly. 
Rivers.  Likewise the ebbing and flowing of Rivers from sea unto sea is diverse and manifold, but yet the same such, that it remaineth all one & constant. To be short all things according unto the measure of their creation, have their settled and steadfast bounds, within the which they keep themselves: but what is more unsteadfast than mankind, what more weak, when as several and particular men do daily die, and are daily changed with a certain unstable and unsteady motion, so that one age diversly followeth another with sundry changes, and there fall out horrible rents in mankind, in the overthrows of cities, kingdoms, families, and in the destructions of men themselves? Here therefore is a comparing of man with other things created, by whose more strong estate his weakness and uncertainty is more evidently showed.  
That this is the proper and true meaning of this place, 
diverse expositions of this place.  the circumstances themselves being wisely & diligently weighed, I hope the learned will judge: albeit that it be diversly expounded by the interpreters. Some think that it is a similitude taken from the motions of the sun and of the waters, so that in these should be set forth as it were a picture of the unsteadfastness and turning up and down of the like miseries in the affairs of men, the which miseries can not be letted neither by the devise, nor wisdom of man, that it should be a most simple applying of the similitude thus: like as the Sun and the water have continual turnings and doings about, so the affairs of men together with the miseries which are mixed with them, are turned up and down, neither can the troubles at any hand be letted by the counsel or wisdom of man. The which doctrine in deed is most true, like as the same is manifest to be seen in matters both public and private: but the proper circumstances of this place are not agreeable therewith in every respect, as it will appear unto him that more heedfully shall consider the place itself. Others suppose that it is no similitude, but that these things are alleged for themselves, to confirm the general proposition, All is vanity, So that Solomon beginneth at the very grounds and causes of things, that is, with such things as by their restless motion declare their vanity: and as concerning the Sun they say that he plainly speaketh these things, the which is the cause of the generation and destruction of these inferior things, and hath great rule over them. Others do in such sort consider of the similitude, that they apply it after this manner: as these things continually keep a set course: so men are not changed, but always abide in the same lightness, curiosity, & restless inconstancy of their affections, and are never a whit taught or amended by others examples. 
The Rabines and jerom.  The Rabines and jerom transform and turn all these things into strange allegories, in reckoning up of the which I would be afraid to abuse the patience of the reader, with the rehearsal of so vain trifles. Therefore letting pass these things, I nothing doubt but that the wise reader will be satisfied with the former exposition, as being the most plain and most true. The sum and effect is, Hereby the vanity of the life of man doth most especially appear, for that whereas all things created, yea such as are void of reason do steadfastly keep the set courses of their creation, man contrariwise is often changed every hour, and his ages do pass away in great diversity and alteration.  
Now the words are diligently to be weighed and considered. 
Dor.  The Hebrew word Dor doth signify an age, or world, or rather, (as the learned Hebrews affirm) the days which man liveth in this world: the word being derived of a verb which signifieth To dwell: that so the condition and estate of man may be signified, as which namely is such, that it hath here no certain abiding place, but only as it were an Inn to lodge in granted unto it. For so man ought to think. Men therefore succeed and come one into the place of another, & sundry are the alterations of sundry men, & often are the changes of mankind, the which are noted by the express words of going and coming: as if the life of man were uncertainly tossed up and down as it were with flowing and ebbing. Of this shortness & inconstancy wherewith mankind is diversly tumbled about, as there are notable descriptions even among the heathen writers, so this life of his especially, & daily experience, do hereof set forth true & lively pictures.  

The word standing.  Against this uncertainty of men he setteth the constant firmness and staidness of the earth, But the earth standeth for ever, the word therefore of stamnding is matched & set against the words of going and coming, by the which we have said the change of mankind to be noted. And he hath very fitly used the word of standing, speaking of the Earth, to signify the unmovable firmness thereof, the which as being the centre of the world doth stand in deed, as in the Psal. 104. ver. 5. the true Philosophy doth say. The earth than observeth & keepeth the office enjoined unto it of God, both to be the midst of the whole world, and also the seat of living creatures, when as in the mean season not only some particular men do die, but also many generations of men, cities, kingdoms, empires, are diversly changed. 
Gnolam, or Hholam.  Also the word Gnolam, (or according unto some) Hholam, is known to signify the space either of a long time, or else everlasting. But in this place unto us Christians it is manifest out of the doctrine of divine and true Philosophy, that it is not taken for an everlasting time, but only for a long time: which Philosophy teacheth that the world is not eternal, but that it shall perish at his time, albeit these things also are spoken by the way of comparison in regard of the shortness of the life of man being as it were but of a days continuance, so that in this respect the earth may seem to have a certain eternity. He maketh mention of the earth in the first place, as being better known unto us, & in which do befall those changes of mankind, whilst it as a most strong pillar, remaineth firmly among those alterations of worldly things belonging unto man.  
Verse 5. He saith also that the Sun doth his office as it were his task, 
The Sun.  with a constant and perpetual race, so that he never wandereth from his appointed course. And he useth a notable & very lively description of his course, as if the Sun did continually run as it were between certain marks of a race or goal, and did so seek unto the mark, that so soon as he is come thither, he runneth again the same race renewing his way, & so with running too & fro, goeth from the East unto the West, & so back again from the West unto the East: and so without ceasing executeth the parts of his office since the time of his creation. The word Schoeph signifieth not only to breath, but also as Mercerus hath noted very well, to look upon. And both significations agree very well with this place: for the Sun is set forth as it were panting and striving to reach unto his mark: the which he looketh upon to this end, as they do which are desirous to come unto the mark: such manner of descriptions as are everywhere to be found in both Greek and Latin Poets, the which of purpose I overpass. The Sun therefore with set bounds of his race, and equal distances of time, pointeth and marketh out the year, months, days, and doth constantly continue in this his vocation as it were, when as mankind every foot receiveth diverse forms, diverse changes and alterations.  
Verse. 6. I altogether understand the whole sixth verse of the Wind, 
The wind.  and not of the Sun, as other interpreters do. Namely, the issue forth of the winds as contrary one to another, out of the four quarters of the world: the which cannot be said of the Sun, the which is carried about from the East unto the West, through the force of the first mover or firmament, and with a peculiar motion of his own, proceedeth from the West unto the East: and goeth not into the South or North. And he maketh mention of one wind, the which goeth through the four quarters of the world diversly by set and constant spaces, or at least wise, by whose commandment, as it were the commandment of some great King, all the winds are moved: 
The opinion of the old Philosophers touching the winds.  in which words there appear some steps of the opinion of the old Philosophers concerning the winds, who did think that there was but one wind only, and that the same was diversly moved & carried hither & thither. Doubtless it is a thing most true, that the wind is not every beating of the air, and that the diverse names according unto the terming of them by men, were not given in vain: but that the powers and qualities of the winds are diverse and contrary, the which do blow from certain and set places, and do order their blasts with a certain greater power some one than an other: as is showed, Psal. 104. and 107. The which miracles of the winds, the writings of the Philosophers: do show not only unto the learned: but also the most evident effects do make apparent unto the unskilful. But the more deep & through discourse of this matter I leave unto the schools of the Philosophers.  
He saith also that the Waters do constantly keep the course appointed them by God: 
The waters.  and that in such sort, that the rivers do rise out of the sea, and return into the sea again, with a certain unceasing passage. The exquisite and exact treatise of the waters, like as of the winds I turn over unto the Philosophers: neither do I bring strange doctrine into these writings, yet is it the duty of an Interpreter at least wise to note by the way, such things as are spoken by the way. 
Aristotle his opinion concerning the beginning of rivers.  Aristotle noteth this to be the original and beginning of rivers, namely that the air thickened in the earth by reason of cold doth resolve and turn into water: and that it doth not only draw out water in the holes of the earth, that it may spring forth from thence, but also to minister and yield continually new matter, for rivers to come thereof. 
The opinion of old Philosopher's.  Yet this was the opinion of old Philosophers concerning the beginning of rivers, That they both arise out of the sea through secret and privy passages of the earth, and do flow again and run into the sea, which appeareth both out of diverse places of Plato, 
Plato.  and also out of the flat words of Aristotle, finding fault with this opinion, which Solomon doth here set down, but that this last opinion is more agreeable unto reason then the former, it is manifest by plain reason: for except the water of the sea, were conveyed as it were by certain secret pipes through the earth, and except all the water of all the rivers, which runneth into the sea, did again come forth of the sea: who doth not see that it can by no means by chosen, but that the water, if it were but only of the river Rhodanus running ever since the beginning of the world, should now long ago have filled the whole sphere of the air? 
Moses.  Moses doubtless a true teacher of true Philosophy, teacheth that God would have the waters gathered into one place, and the dry land to appear: of the which principle of natural Philosophy we ought not to seek any better Interpreter, than the holy Ghost himself, who in David Psal. 104. saith, That the earth at the first was covered with the waters as with a garment: but that it departed at the certain commandment of God, and that there were appointed unto it certain bounds, within the which it should keep itself, and that the floods and fountains do spring from thence, for the diverse uses of living creatures, yea and especially for man himself. Questionless, it is manifest by the very principles of nature, that the earth as the heaviest element, by the law and ordinance of her nature, aught to take the lowest part of the whole world: and therefore that the water, as next unto the earth in heaviness, should also have possessed the place next unto the earth, that is to say the face of the whole earth, unless the peculiar commandment of God the workmaster had stepped in between: by the force & power of which commandment some part of the earth should remain dry, from the waters, and should afford a place for all living creatures, & for man especially, to dwell in, for whose sake all living creatures were created. Now that the sea might fulfil this commandment of God, there were made passages and as it were pipes underneath the earth, by the which plenty of water might be conveyed, and might also be given for the use of living creatures. That this is the reason of the conveying of rivers as it were by pipes underneath the earth, the which come out of the sea, and return again into the sea, 
An absurdity.  the absurdity of the contrary doctrine seemeth for to confirm and prove. For who will believe, that of the air thickened in the hollow passages of the earth, so great plenty of water can be yielded, that it is sufficient to make so many and so mighty rivers? But this is unto me a most strong reason, why I do believe the original and beginning of rivers to be such, 
No natural Philosopher comparable unto Solomon.  because Solomon saith so: the best natural Philosopher of all Philosophers far away in my judgement: whose Physics & natural Philosophy if they were extant and abroad, I would prefer them before all the writings of Plato and Aristotle. But enough and too much of this matter.  
There are therefore certain and set offices of the Earth, The Sun, The Winds, The rivers, and all other things created have their proper and appointed works and service, in which they are constantly occupied: but both several and particular men do daily die, and so many and so great changes do fall out even unto mankind itself, that he seemeth by no means to be able to stand: the which doubtless is a most certain argument and token of his inconstancy and vanity.   

The doctrine.  
1 In that he setteth before us so notable a picture of our uncertainty, 
Vain is the endeavour of man to continue the memory of his name upon earth.  it appeareth how vain the study of man is to have themselves and their name that must die, to continue many ages, the which vanity as the holy Ghost doth sharply rebuke, so are there many notable examples of God his judgement against it, not only in persons, and families, in the common course of life, but also in famous Monarchies the which albeit they were grounded upon great foundations, yet are they so fallen, that hard and scarcely there are remaining any tokens of them. Such changes and overthrows the Earth hath seen, the Sun hath seen, the Rivers and other things created have seen, the which those Giants with their expeditions have wearied: yet they are dead, these continue even unto this day.  
2 Of like vanity do men offend, 
It is vain for men that have no assurance of their life, to make accounts as if they had a long time to live.  when as being yet alive they certainly determine of things to come for many years: when as they can not make accounts in so great uncertainty of life, by any means of one day, which clear sightedness of the wit of man, the holy Ghost accuseth of folly or madness: and experience doth plentifully teach the same accusation to be true: that we should betimes learn to live for the present, and commit all our affairs unto the providence of God, and so order our life, as if we should die to day or to morrow.  
3 That which he sayeth of the firmness and steadfastness of things without life, is diligently to be marked. How many changes do happen even in things without life, famous examples do declare. 
The causes of the changes that fall out in the world are not to be ascribed unto fortune, nor yet unto nature simply.  The causes of such changes are by no means to be laid upon fortune, as some ungodly persons do, pretending for the excuse of their foolish opinions a certain madness void of all Philosophy: (for what is more far from the knowledge of Philosophy, then to take away Cause out of the world?) neither are they simply to be attributed unto nature: saving so far as nature, is a fellow worker and servant of God the workmaster. There fall out then great alterations in the things themselves, either by Waters, Fires, Earthquakes, or other greater casualties. But yet nature herself, among those particular changes, from the time of her creation even unto this day, is, and shall be preserved, so long as it shall please the Workemaster: who hath given unto it, if it be compared with particular things, in a manner an immortal and everlasting firmness, but yet the same at his will and pleasure wholly, as also the more sounder Philosophers do acknowledge, who as they affirm the world to be created by God: so also they say that there was given unto it an immortality (but such as was renewed by God & wholly fitted by the pleasure and will of the Workmaster) that look by what power the world was knit and compact together, by the same likewise it is to be dissolved, when, and after what manner it shall please the workmaster. 
This place doth not prove the world to be everlasting.  Away therefore with those profane Smatterers in Philosophy, who out of this place falsely understood, do fondly maintain that the world is said to be everlasting.  
4 It is more over to be noted in that same good order of nature, 
The constant course of things natural, condemneth the inconstant lightness of man.  and in the constant observation of the same, how great reproach is as it were with a burning iron marked in our lightness. All creatures do their duty, they keep the laws appointed unto them without weariness, they obey their Maker. Only man, for whose sake the world was made, rebelleth against God, & breaking the laws of his creation, is carried away headlong into all outrage of sin: according as it is cast into the teeth not only of the rascal sort, but even of the very same that were taught by the voice of God, by the Prophet, The Ox and the Ass have known the crib, etc.  
5 This furthermore is to be remembered, 
God can alter the course of nature.  that this certain order of nature is in such respect and so far constant and steadfast, that God notwithstanding, the maker and Lord thereof, may change it at his pleasure, accordingly as he is disposed either to execute his judgements upon men, or bestow benefits upon them: as it is manifest both by the flood, and also by that history of josua worthy to be remembered, at whose commandment the Sun stood still, Gene. 7.17.8.22. Ios. 10.12.   

The exposition.  

diverse expositions of this place.  All things] This place is diversly expounded. Some think that it is a conclusion of the things going before: that if the first Elements and principles be subject unto vanity, and continual alteration, how much more the things that have their beginning & are made of them? And that therefore the conclusion is after this manner, That man is not able in words to utter the weariness of those things, how greatly they are daily changed, and never continue in one estate. Some think that the studies of Philosophers are found fault withal, wherewith they search out the natures and causes of things, as if this were evil, and not able to be uttered. Others judge that this is the plain meaning of these words, That the vanity of man is so diverse and manifold, that it can by no means be expressed in words.  
I detest the sophistical and foolish ignorance of them, which say that the study about the searching out of the things themselves is to be condemned, if they think this to be understood simply: for that they think the singular gifts of God, as sciences and arts, to be refused because of their hardness. 
Sciences and arts are not to be rejected because of their hardness.  But hereof shall anon be spoken more conveniently in his place. I cannot embrace the opinion of the former and latter, albeit that it be not disagreeing with the truth, because it is not agreeable with the proper meaning of this place.  
What then? Truly I take it to be a new reason used to prove that principal proposition concerning the vanity of man, from the weakness of man his wit, making a comparison with the things themselves; to wit, in understanding of the which there is great hardness and darkness: 
A third circumstance.  so that this is the Third circumstance of that general confutation of the vanity of the life of man. That the wit of man is not able to understand the things themselves, how then can it at his pleasure determine of them? And yet that men do so bear themselves, as if by their counsels and endeavours they were able to rule the whole world. I think therefore that here he entreateth expressly of the weakness of the wit of man, the which in as much as it is the better part of man, there cannot be alleged a fit reason, to prove the vanity of man.  
By these words Kol debarim, I understand all things: (according unto the propriety of the Hebrews, which put Daber a Word, for the thing itself: as the Greek words L●gos and Rhema are often taken, Luke 3.15.) but especially belonging unto men, of the which his purpose is chiefly to speak: and yet do I not shut out natural things, so far as they may be known. He calleth them laborsom passively, as in knowing & understanding the which, much paintaking and labour is to be used, as if he should say, all things are entangled and wrapped in great hardness, lie in great darkness. And it is manifest by the whole discourse, that he speaketh of such things as befall unto the society and fellowship of mankind.  

The wit of man is not able to understand the natures of things.  Such therefore sayeth he is the nature of things: contrariwise, he teacheth that the strength and power of the wit of man is weak in comprehending and understanding of them. The tongue is not able to express them, nor the other senses to apprehend them. The word Isch I take in his proper signification, 
Isch.  for a certain singular, and excellent man, according unto the common signification of that word: that he may flatly note all the powers of the wit of man, how great and excellent soever they may be. (Neither is a man able to utter them) that is to say, the tongue is not sufficiently able to express them. And by that which followeth, or which may be concluded hereupon aught to be understood that the wit itself is not able enough to conceive them, for the things which we conceive in mind, we utter by speech: and reason goeth before speech: and speech is the waiter and servant of reason. He adjoineth the other senses, or rather the instrument of the senses, by which cometh the true powers to judge of things, to wit the eye, in seeing: the ear, in hearing: which are the chief instruments to attain unto knowledge by: yet he affirmeth all them to be ineffectual and of no force, unto the certain conceiving of things: he granteth that we have a desire in deed both to hear and also to see, but the same unprofitable: as namely in the which the mind can not sound rest and be satisfied.  
9 What is there the which] He giveth a reason why he termed the things laboursome, and showeth that he speaketh expressly of things belonging unto men: for he saith, Under the Sun, that is to say, in this life: 
Great uncertainty in the things of men.  as we have expounded before. Namely that the things and affairs belonging unto men are such, that they can hard and scarcely be comprehended and conceived, because they are carried about with unsteadfast and uncertain changing, and for that the same run back again as it were in a certain circle, and with a wandering violence are driven about too and fro: whereby their uncertainty and inconstancy may be perceived. Therefore that there is nothing new, but that the self same thing in diverse ages doth after a diverse sort arise and come up again, so that nothing can be defined or found out. He useth an ask of a question for the vehemency and making plain of the matter, and repeateth the same speech in two verses all to one end.  
10 & 11. There is some thing] For this is no new argument, but a garnishing of the old. And this kind of speech used after the manner of imitation, or counterfeiting of another man his speech, giveth a light and beautifying unto the sentence: like as also these words, There is no remembrance, etc. are used to amplify and increase the matter in this sense, Like as the remembrance of things done before, so far as appertaineth unto us, is perished, so also the remembrance of the things that are now, in regard of our posterity, shall after the like manner perish: for the things which are now done of us, and are present unto us, shall be passed unto our posterity. Therefore whither soever the sharpness of the wit of man can pierce, 
The memory of all times must perish.  what moments of time soever it can conceive in mind, it altogether cometh to pass that the remembrance both of time present, time past, and also time to come, must needs perish. This is that imaginary or supposed eternity of men, most like unto a swift dream, so that no man is able to determine any certain thing of it. Thus by the manifold and unsteadfast change of things he describeth and setteth forth the darkness and hardness of them.  

Against the foolish opinion of the Academik Philosophers.  Yet is it not his meaning to bring in an uncertain knowledge or doubting of things, either such as Anaxagoras, or such as the Academik Philosophers held and maintained, as if in things all things were so uncertain and undeterminable, that we ought to doubt of all things: (for that the uncertainty of things, such as we find by experience in ourselves, ariseth not of the things themselves, but of our own selves) but this simply is his meaning, that by the often change of things falling out, unto men, it is altogether manifest, that Happiness can by no means be found in this life, tossed about with so many tempests & storms of changes and alterations.  
And of this saying there is a most strong and very evident demonstration and proof. Let us view and behold the process of time past, so far as we are able to call unto mind. In how great variety & uncertainty shall we find the whole course of old histories to be? 
No certainty in the most ancient histories.  We shall have no certain and assured knowledge, but a rugged and rusty guessing at those matters. And out of infinite store of examples to take one or two, that whole age the which went before the flood and those first Monarchies, of Assyria, Babylon, and Persia if you except those things which are written in the Books of the scriptures. What are they else I pray you, than horns and fenowednesse of forworn antiquity? 
The common wealth of Rome.  The Roman common wealth, albeit that it were lighthened with a greater light of histories, yet it lieth in great darkness and uncertainty: so that as hard and scarcely any small fragment is remaining of the same, so scarcely could the memory of things done, whilst it lived and flourished, be preserved. But that I let not pass more near and home examples, which of us is ignorant in how great darkness the history of the kingdom of France is wrapped? 
The kingdom of France.  I speak not only of the beginnings of the first kings Pharamundus, Merouaeus Clodovaeus, and others of greater name, in the histories of the which there is none well in his wits, which seethe not many ridiculous and fond tales to be told: but even of the more famous and renowned Carolus Magnus, Hugo Capetius, who in the light of histories ought to be better known, and also for the original and beginning of their families, of the which afterwards kings have comen. But what do I speak of the persons themselves? The laws also, upon the which that great and famous Monarchy was grounded, and especially that law, which is called Lex Salica, 
Salica lex.  the foundation of the kingdom of France, with how great uncertainty is it striven about: so that unless we did know it to be received from the fathers as it were by tradition, we were utterly to judge it to be a mere idol, and counterfeit of a thing that never was? That I deal no more at large upon so very large a matter. Moreover this unsteadfastness of things belonging unto men doth especially appear by the things themselves, in the which is apparent that restless and unsatiable desire of the heart of man the which can by no means be satisfied with things present whatsoever they be. Examples of the which unsatiable desire the common course of life doth plentifully afford. We no more have those things which we have, than those things which we have not, & therefore we do no less desire the things which are in our power, than the things which are not. And moreover the desires of the same things do daily renew. We stumble daily at the same faults and at the same offences. 
Pyrrhus.  Pyrrhus' swallowed down in his mind diverse countries, for whom his own country Epirus might have been enough and too much. One world was not sufficient for Alexander of Macedonia. 
Alexander.  julius Caesar was not contented to bear the chief rule in his common wealth. Such is the mad covetousness of man his desire imagining the same things, to be as it were new, when as they come again, even the same, and the half is more than the whole. And that there is no New thing to be found in the society of mankind, appeareth by all the changes and alterations of kingdoms and Empires, in the which nothing else cometh to pass then that which hath been, and one form of a common wealth springeth of another, according as the wise politics do show. Of a Monarchy cometh a Democraci: & of a Democraci a Monarchy: 
The people of Rome.  The people of Rome being weary of the tyranny of their kings drove them out of their kingdom, and altering the form of government, set themselves at liberty, made unto themselves Consuls and Tribunes, reserved the highest power and authority unto themselves. The same people, after that the common wealth once grew unto a mighty greatness, making a law for a King, gave away all the authority from themselves unto Caesar, that is to say, placed a King to reign over them. So nothing is new in mankind. The same arts and subtleties are put in ure again at this day, the which were used long ago. That which liked us long ago, and with long wearing and loathsomeness was grown out of use, now recovering again his old authority, beginneth to please. This is the circle of things belonging unto man, as it were the turnings and windings of a Labyrinth or Mace, by which we go oftentimes the same way. Thus far is it to be understood that there is no new thing under the sun, that is to say, in this life.  
The other sayings which are alleged as contrary unto this, I create a new heaven, etc. And, Behold all things are new. And, Of the new creature in the Church, and such like, are foolishly and beside the purpose set against this: and it were a folly to stay any longer in confuting of them.   

The doctrine.  
For as much as the knowledge of human things is so uncertain and so weak, as we must at no hand so handle the matter, that we place happiness in this life that is fleeting, miserable and subject unto a sepulchre full of forgetfulness: so are our minds to be enlightened with the light of a certain better knowledge, 
We are to hope for a far better life, than this present.  that we may also grow up into an hope of a better and a more happy life, in the which doubtless we shall find assured & immortal happiness: the knowledge of the which happiness is to be set against the miseries of this unsteadfast and uncertain life, that we may both overcome them with a more valiant mind, whilst we are in this life, and may also most certainly see and behold out of the darkness of this dungeon, that immortal light, the which in that place abideth for us in most ample and full manner.  
2 Against man his curiosity we are also to set this remedy, 
A remedy against the curiosity of man.  namely to know that the sharpness of the wit of man is blind even in the viewing of the things of this world, until that it be enlightened with the true light of the knowledge of God: upon the which only we ought to depend, that the word of God may be a lantern unto our feet, that is to say, the guide of our whole life: that they are in deed the true and faithful counsellors, & that we think the same to be a most safe way to judge both of our own and also other men's matters: and as the Gospel containeth promises of both lives, so also that it shall be very well with us in regard both of body and mind, if we do follow the guidance of the same, that is to say, if we seek the kingdom of God, and his righteousness, and do make him the principal and chief end of our whole life.  

A bridle for our unsatiable desire.  3 And as for our unsatiable and restless desire, let us thus bridle it, that we be contented with things present, & seek for nothing more: let us earnestly embrace the golden sufficiency and contentedness, and as it were fasten our minds with this nail, lest that leaping hither and thither with an unadvised sway, it take from us tranquility and quietness, which is the only solace of our life: and therefore let us bid so hurtful an enemy to departed most far away from us, who otherwise will take away from us that which in life is most needful to live withal.  

The true causes of such changes as fall out in this life, are to be sought for out of the word of God.  4 Moreover, let us search out of the monuments of God his providence, that is to say, out of the word written, the causes of the changes, wherewith both the common life of man, and also the society and fellowship of all mankind is sundry ways dismayed: and let us know, that then in deed we shall be very well sharpsighted even in the discerning of politic affairs, when we shall be wise out of the same word, in the which there is no doubt that these fountains of true antiquity are contained: namely, that God the governor of mankind doth most wisely rule all even the very smallest and least points thereof, that he doth govern families, common wealths, kingdoms, all empires, and every particular man: but especially that he hath a singular care over his Church, the which he preserveth amongst hurly-burlies of the world, the ruins and overthrows of kingdoms and empires: and therefore that she is not only the keeper of true antiquity, but also the witness and discrier of all those changes, she herself being not at all subject unto alteration or change. Therefore as Habacuc saith, Let us go up into the watchtower, that is to say, let us out of the word of God, and in the bosom of the Church behold the confusions of the perishing world, and let us wisely judge of them,  
This is the general proof of the confutation, 
A short repetition of the principal proves of the first confutation.  namely, that in the whole life of man there is great vanity: the which Solomon hath proved by the unsteadfastness and shortness of life, the unprofitable success of man his labours the weakness of the wit of man, the forgetful darkness of the things themselves, and the sundry changes and alterations of the same.    

A confutation of the wisdom of man, that is to say, that in the wisdom of man there is great vanity.  
12 I the Preacher have been King over Israel in Jerusalem.  
13 And I have given mine heart to search and find out with wisdom that which is done under heaven (this sore travail hath God given unto the sons of men, to toil themselves therein.)  
14 I have seen all the works which are done under the sun: and behold they are all vanity, and vexation of spirit.  
15 That which is crooked can not be made right, and the want can not be numbered.  
16 I spoke with mine heart, saying, Behold I am become great, & have added wisdom above all those, which have been before me in Jerusalem, and mine heart hath seen a multitude of wisdom and knowledge.  
17 And I have given mine heart to know wisdom and knowledge and madness and foolishness: I knew also that this was vexation of spirit.  
18 For in the multitude of wisdom is much anger: and he which increaseth knowledge, increaseth sorrow.  

The exposition.  
12 I] Hitherto he hath generally showed with sound arguments the vanity of the life of man (as hath been by us declared) now he beginneth to rehearse particular reasons to prove by induction the general proposition from whence he took the beginning of the discourse, That all things are vanity. And he setteth the first argument of the 
1 An induction is a kind of argument by reckoning up of many particulars in the end concluding a general.  induction from himself, and after a sort setteth forth himself abroad for an example of vanity, to show that flesh is so foolish, that man his reason is so blind, that it can be amended by no examples. For he speaketh in such sort of himself, that when as he had made proof or trial of sundry kinds of life, he confesseth himself to have been altogether deceived, for that he found vanity in those things, in the which he searched for happiness. He witnesseth therefore that he himself cometh forth, not as some odd Philosopher discoursing of matters at home in his study, or as a scholar rehearsing the Latins of his master, but as he that both had been a long time conversant in the Church, and also had diligently given himself unto the knowledge of this most excellent thing. For the words of this preface are to be valued by their weight for he calleth himself a Preacher, to this end, 
Why he calleth himself a preacher.  to show that he himself understandeth the things which he teacheth. Neither did God without cause endue him with singular wisdom, as else where we have alleged out of the holy scripture. 
Why he termeth himself a King.  The term of Kingly dignity, is adjoined for the same cause: and that not of every kingdom, but of the kingdom of Israel, the which God had dedicated as a peculiar jewel of prize unto himself, and that in Jerusalem, to wit, an holy place and full of Majesty, the which God had reserved as a sanctuary unto himself. So the naming both of a kingdom, and also of the chief city maketh for the increasing and also the making plain of the matter. It is therefore as much as if he should say, Doubtless being taught by experience, I set forth myself a witness of the doctrine which I teach, such a one as no exception is to be taken against: as who being garnished both with singular gifts of God, and also long and much conversant in his Church, having borne a most high office could not choose but to have gathered very great experience of things. 
The exposition of Nazianzen.  So Nazianzen, I set not down these things rashly without advisement as being now first conversant in the Church, but having been made King of the Hebrews in Jerusalem, I have sufficiently considered all things.  
What doth he gather hereof? that he being furnished with those great opportunities and helps for the doing of things, had notwithstanding more toil and grief then good success, that he attained not unto the things which he enterprised, by the force and benefit of his own wisdom and power: and in a word that he could not by these helps find happiness in the things belonging unto men. To this end he allegeth his own example by this reason: 
An argument from the greater unto the lesser.  If I have had no good success with my counsels, what may other men being fortified with lesser helps hope for?  
And hereby may be gathered, that this book was written by Solomon in the times of his very last age, as it evidently appeareth by these words.   

The doctrine.  
1 They no doubt are true teachers, 
Who are true teachers.  who do soberly and earnestly join practise unto contemplation of things and knowledge of the same, that is, which are persuaded and assured of that which they teach, by certain experience. In which kind of doctrine the Apostles did chiefly excel, who do teach that the cross is to be borne, in bearing the cross in their own persons. Away therefore with the vain speculations of such wizard's as can only debate of matters at home in their studies, who reason coldly and generally, as it were out of the school of Philosophers, concerning things appertaining unto godliness. But let those be unto us teachers of greater account, which have experience joined with doctrine.  
2 But out of the lamentable example of Solomon endued with so many and so worthy gifts, 
The fall of Solomon ought to teach us to walk circumspectly.  we have cause why to walk with great carefulness. For he did not so well and profitably apply unto himself the true way of being wise, the which his purpose is to teach in this book, as he was able to set it down unto others. But if he had as earnestly detested the vanity of things falling out unto men, as he doth rightly teach the same, he would not have given so great an offence unto the Church of God through his so foul fall, at the very last point almost of his life. The which notwithstanding doth not call into doubt the truth of this doctrine, but by a notable argument teacheth how earnestly we ought to think upon the lawful use of the gifts of God, whereunto no doubt we have need of a new gift of God. Which falls as they are more shameful in those, whom God hath beautified above others with excellent gifts: so ought they in this behalf to labour more carefully, & after the example of the Apostle, keep under their bodies, & bring them into subjection: lest whilst they have preached unto others, they themselves become reprobates or offcasts: but that they may in the end say with the same Apostle, I have fought that good fight, I have ended my race, I have kept the faith, etc.  

Knowledge without the gift to use it, doth little avail.  3 Here out also we do learn, that knowledge doth little or nothing at all profit, unless there be reason and power to use it: therefore the same Apostle said unto Timothy, Consider what I say, God give thee understanding in all things. Doctrine therefore is so to be learned, that we weigh the same, apply the same unto ourselves, refer it unto all the parts of our life, the which comparing and applying of doctrine is as necessary for our souls, as is the applying of remedies unto our bodies.   

The exposition.  

Solomon himself deceived in the searching for happiness.  13 & 14. And I gave] Having spoken first of himself, he cometh unto the matter: and he saith that he himself first of all was deceived in that thing, the which did seem most of all to contain happiness, to wit, Wisdom: by the which one mark especially, man doth far excel other living creatures. Notwithstanding he denieth happiness to be in this wisdom: yea if vanity be any where in things belonging unto man, here especially he saith that she is to be found. He saith therefore that wisdom is the head and ring leader of chiefest vanity, but how far, and after what manner we will show in his place.  
And by the word Wisdom, every man seethe that he understandeth the wisdom of man: but of what things he here speaketh (for the subject or matter whereabout the wisdom of man is occupied is of many sorts) 
divers judgements concerning this place.  the opinion of the learned is diverse. For many do think that Solomon doth not speak of any natural consideration or of the works of God (for these are their express words) that is to say, of nature, and natural things, about the consideration whereof the wit and labour of man doth oftentimes sweat and take pain: but that he speaketh of the consideration of counsels, actions and issues of things in the government of man concerning the common wealth or private families, so that the meaning should be: I determined with myself to set my things in very good order, to strengthen and establish my kingdom after a very excellent manner: but I perceived and learned by experience, that there fell out unto me good success in my affairs so far, as the power and providence of God were with me: when as God withdrew his hand, in the very midst of mine enterprises, albeit never so great, that all things went with me most unhappily, & that I did nothing else, then miserably to turmoil and vex myself. And that this is the meaning of this place, they say doth appear by this kind of speaking, under the Sun, by the which Solomon is wont to signify the affairs of men: and that the works of God and Nature are not hemmed in within so narrow bounds. And truly there is no doubt but that the consideration of things belonging unto men also is comprehended under the name of this wisdom, 
Reasons to prove that Solomon speaketh of the works of nature.  but I suppose that he speaketh not hereof in this place, but that his purpose is to speak of the whole consideration of nature: and why I so think, these are my reasons. If he should entreat of man his prudence, it should be a plain babbling, from the which this most wise discourse is most far: for he will speak hereof at large in the next Chapter. Moreover, the rules of a Demonstration will not suffer it, which bid that the chief parts be diligently reckoned up in the Induction: But such a chief part should be overpassed, in the which those men, who think that they are wiser than others, are wont to place felicity or happiness. Lastly, the words themselves, unto the which the meaning must be altogether answerable and agreeable, do at no hand bear it. For they speak of such a kind of knowledge, the which is wholly occupied in searching and contemplation, the which can not agree with man his wisdom, the which albeit she have her knowledge, yet is she chiefly called back unto action and practice.  
Therefore I think that Solomon speaketh of that kind of searching, the which doth not only look unto a family and city, and unto the society and fellowship of mankind, 
He speaketh of the knowledge of all Philosophy.  but also with deep and exquisite order doth behold and consider the causes and effects of Nature itself, and the multitude of those miracles, which are extant in this Theatre of the world, trieth out and bringeth unto light the principles and grounds of things, and that which is general and simple, as the foundation of true knowledge, and mounteth up most far above nature, even unto GOD himself. To be short, I think that he speaketh of all Philosophy, by examining whereof, he doth first search, whether happiness may be in things appertaining unto man.  
For the best men, 
The best men have given themselves unto the study of Philosophy.  abandoning the desire of glory and of money, and counting all other things as nothing, by giving themselves unto the contemplation and study of the nature of things, have always thought that they followed the best kind of life, and that this contemplation and knowledge of things did far excel all other studies, (as being a life free & delivered from the troublesome stirs of this life, given unto the contemplation and truth of things and full of great satiety and contentedness of mind, and therefore coming more near unto happiness:) and of the sound Philosophers those, the which have said that the first and chiefest points of happiness, that is to say, altogether happiness itself is in God alone, nay that God himself is true happiness, have attributed the second place unto knowledge itself, namely, after God himself, with whom that same mild and quiet contemplation should join the minds of men, and that same excellent knowledge of things they adorned with that most honourable name of Wisdom. Moreover, there is no doubt that from thence Solomon took the beginning of that his experience, for he wished for wisdom above all other things, and obtained it of God, and greatly increased it in the knowledge of nature & of natural things, setting forth also most excellent books concerning this matter, as it is manifest by the holy history.  

The knowledge of Philosophy is not condemned, but the abuse of the same.  But he doth not condemn the searching & knowledge of nature & natural things, which are seen in the principles, grounds, causes, and effects of the same: but the abuse of this knowledge which is manifold, either when as the unmeasurable cur tie and care to search and know those things doth trouble and disquiet our minds, and doth breed a tediousness and grief, from the which satiety & contentedness of mind, which we seek, is most far: or when as we wholly depend and stay upon this knowledge of nature, and do place in the same the way and mean to lead our life well and blessedly, and do departed from the simplicity of the word of God, and from that earnest feeling of his fear, which is the fountain of all sober knowledge. For these are the diseases of this Philosophical pride and puffing up, that is to say, of foolish wisdom. Thus far Solomon condemneth knowledge or wisdom: and not the sober marking of order & cunning in the workmanship of the world, being notable testimonies of God, & of his providence, the consideration whereof to be very fit for a Christian, no man well in his wits ever yet denied. But this blaming of wisdom is not simply and in itself to be understood, but in a certain respect, adding these circumstances: as we have given warning before out of the second rule.  
But the words themselves are diligently to be weighed and considered. 
The exposition of the words.  He saith that He gave his heart, that is to say, he diligently applied himself unto the knowledge of that matter. For by the words of Searching and Finding out (for the Hebrew word signifieth a diligent and skilful searching out of things) he understandeth that same power which is graffed into man to know the truth: whereof he is called Alphestes that is to say, a searcher out, the which seeds of things are to be garnished in time, with learning and pains taking. He addeth, In wisdom, to distinguish and sever out the witty and skilful searching from the vain and foolish madness and curiosity of ignorant persons, the which wisdom of man notwithstanding he saith altogether to vanish away. So the Apostle attributeth wisdom unto them which weakened the simplicity of the cross, that is all the efficacy & strength of our salvation. 1. Cor. 1.17. He afterwards layeth down the matter of this finding out and searching. Whatsoever is done under heaven, that is to say, whatsoever is in the nature of things. For he setteth down this word Heaven, as some certain thing of more majesty in the good orderliness of Nature, for that it hath power over the things beneath it. He saith then, under Heaven, not as if the mind of man did wander up and down seeking also above Heaven: but because these things that may be seen are for the most part the matter whereabout human sciences are occupied, and for that, whatsoever men do otherwise determine, all these cogitations are bounded within these lists and limits. For whereas the Philosophers do dispute of things intelligible, or that may be understanded and separate from matter, they are the shapes of things and not things themselves that have their being, like as the more sounder among them have acknowledged.  
This was his study, this was his endeavour to attain unto most excellent knowledge. But of what sort was it? This toil or travail, etc. He showeth that this carefulness to come by knowledge was entangled and bewrapped with many troubles and cares, so that it is a most hard cross unto itself. 
The Hebrew word.  The Hebrew word in his original signification doth signify affliction: moreover a pensive and cumbersome toil, when as a man doth so give himself unto a thing, that after he hath much wearied himself, he reapeth no profit of his labour. He addeth Evil, or miserable and cumbersome, and sundry ways troublesome, such a kind of miserable toiling about the study of Philosophy, as antiquity hath portraited out unto us under the picture of Prometheus tied unto the rocks of Caucasus, whose liver should continually without ceasing be eaten by a Vulture: or untoward and unjust, as which holdeth the truth as it were captive in a lie. For this is the commendation of the school of the Philosophers by the verdict of the holy ghost, 
The schools of Philosophers send forth many varlets, and in what sense.  out of which school how many, and how notorious lewd persons have there proceeded, & do daily proceed? I speak of Philosophy in a certain respect, namely as it is learned of many, and not of itself, for it is a singular gift of God: but lewd persons do many ways abuse it, and it is unto them in this behalf an evil toil or travail, whether of both ways soever you take it, either for a careful and troublesome travail, or for a travail joined with perverseness and wickedness. He sayeth, That God hath given it unto the sons of men: not as if God did instill or put error or ignorance into the minds of men (for God, as he is the cause and author of all good things, so is he also of truth, and at no hand any cause of evil) but for to show the assured & strong judgement of God against the curiosity of men, the which wandering from the simplicity of his truth he hath punished not only with the vain endeavour of laboursome, 
How God punisheth the curiosity of men.  but also unprofitable, yea, and also altogether hurtful toiling, for a cause unto us in deed hid and unknown, but yet notwithstanding always just. Yet he calleth them the Sons of men, that they should know that through the knowledge of good and evil they are not made Gods immortal, as the treacherous and lying Devil went about to persuade Adam: but that they should know themselves to be mortal men, subject unto misery & death, to the end that they should seek for immortality unto themselves after an other manner, and by an other means. This is the first Circumstance of vanity, against the knowledge of man, namely, that it is joined with much and unprofitable wearisomeness, that is by the vain and unprofitable issue of the study of Philosophy.  
14 I have seen all things.] He sayeth that he hath seen, to testify that he speaketh of assured and certain things, that is to say, that he bringeth a demonstration grounded upon true and sound arguments, & certain experience. And that nothing should be excepted, he sayeth, all things, to signify, that he hath diligently viewed all the parts of nature, yea, and moreover the fellowship itself of mankind, which is the greatest part of nature. For he doth expressly comprehend it under this kind of speaking, under the Sun, as we have already declared.  
And what, I pray you, gathered he by that same diligent searching? Behold all things, etc.] The learned interpreters expound the word which is commonly translated Affliction, both by the word Affliction, and also by the word Feeding, according unto the double signification of the original verb from whence it cometh (the which signifieth both to afflict, and also to feed) the which double interpretation agreeth with the words and meaning very well. Feeding therefore of the mind: (for the Greeks have translated it Boskesin and nomen, as also jerom noteth.) He calleth that grievous and pensive carefulness, the which feedeth upon the minds of men with a certain vainness: with the which kind of speaking Hoseas hath resembled the vanity of idolatry, Ephraim is fed with the wind, that is to say, is given unto most vain things, in as much as he maketh himself a slave unto idolatry. Affliction or trouble of spirit, for that in the troublesome and painful endeavour to know things, the mind is diversly worn and broken with cares, like as the body is broken with labours: Which either feeding or affliction of spirit, is altogether repugnant unto sufficiency & contentedness, the which is sought for unto true & sound happiness. 
No profit of all our toiling to come to the knowledge of things.  Yet lest there might seem to come great profit of those labours, as they say that the roots of virtue are bitter, & the fruit most sweet, & that pains must go before virtue as it were a path to lead unto most pleasant rest, he saith further expressly: & vanity, to teach that the mind of man is in vain turmoiled with unreasonable labours in that same seeking out of things, that is to say, that it bestirreth itself apace, but goeth never a whit forward, & that the fruit of all those things is mere vanity.  
15 Crooked.] This place is expounded diverse ways. Some do understand it of the state of men's affairs, the which the Preacher hath noted before, namely, that in things appertaining unto men, there is so great vanity & corruption, that they can by no means be restored & amended. Others do refer it unto the vices of the mind, after a double meaning: either, that it cannot be, that he which whilst he lived, was given unto vices, should be restored again into his former estate: or, that he which was of a blockish wit could not be fit unto the searching out of the natures of things. Others say, that it is a confirmation of the former saying, that the purposes of men are disappointed with unhappy falling out of things, & as he alleged his own example to prove the same before, so that now he pronounceth a general sentence, as if he should say, I have found out this vanity, not only by mine own example, but I have also perceived the same in all other. Some therefore are of one judgement, & some of another.  
I for my part, 
The interpretation of the author of this commentary.  the matter being diligently weighed by the circumstances of the same, do expound this place far otherwise. Solomon doth now entreat of the vanity of man's knowledge, the searching out of the which he hath pronounced to be altogether unprofitable & unfruitful. Of this reproof he bringeth this reason taken from the nature of the thing itself, from the vain and unprofitable endeavour of man his searchings, the which albeit they diversly discourse concerning the things themselves, yet can they by no means change the nature of them, as if he should say: Albeit the learned do many ways weary themselves in the searching out of the nature of things, and do dispute to and fro of one and the same matter, yea & do vary not only in diverse, but also repugnant & contrary opinions, yet shall they not by disputing bring to pass, that that which is crooked shall become straight, and that the wants in numbers shallbe fulfilled, that is to say, that the nature of things shallbe changed. The Hebrew 
* Megnuvath or Mehhuvath.  word signifieth perverse, that is to say, crooked, a Feminine in the signification of the Neuter according unto the propriety of the Hebrew tongue. And the other word Lithcon, is taken intransitively, for to be right or straight. The meaning therefore is plain, that the diverse opinions of the Philosophers concerning nature, are an assured argument to prove the vanity of the knowledge of man, for that, how soever the opinions of the Philosophers concerning the natures of things be diverse and disagreeing, nevertheless, notwithstanding the things themselves remain all one, and are by no means changed. 
No wisdom of man is able to change the nature of things.  For the sharpness of wit in the Philosophers, albeit never so exquisite & cunning, cannot make three to be four, or four, five, that is, even to be odd. The opinion of men, albeit never so different & disagreeing, 
A foolish dotage of Protagoras.  shall not change the nature of things: for the imagination of Protagoras is most false, and very fond, that man is the measure of all things, that is to say, that things so far have their being, how far, and after what sort men do conceive and imagine of them, the which untruth, most absurd and contrary unto reason, some frantic heads in our time have gone about to set abroach again, under the name of Libertines, as if sin were nothing else but a certain imagination. Against this frenzy of monstrous boldness, the word of God doth yield us sound reasons. Now in the diverse opinions of Philosophers as it were in a certain combat of Giants one against another, there are notable testimonies of this vanity. They in deed prattle much of the nature of things, but shall things therefore be changed at their pleasure? And shall the world be without end, 
Aristotle.  because Aristotle hath said, that it is eternal? or shall the minds go out of one body into another to and fro, 
Plato.  because that Plato hath raked it out of the jakes of Pythagoras, & set it down in writing? Therefore the vain and curious babblings of the Philosophers though never so famous, making much unadvised trifling about things unknown unto them, and as it were by decrees, determining of the nature of things, are here laughed to scorn by Solomon: But they are no praetors Edicts, or commandments of Magistrates that may not be broken, and much less of God: Nature remaineth the same, and shall not be changed, and shall bewray the most light vanity of contrary opinions.  
I do therefore understand these words of all Philosophy in general, 
The true use of Philosophy is not condemned.  the confutation whereof he now beginneth, not as if the true & lawful use thereof were condemned: but only the abuse, the which to be diverse and manifold, there is no doubt at all. These things ought also to be referred unto the cumbersome and troublesome disposing of the counsels of men, the ends and issues whereof are not ruled by the conduct and help of man his wisdom, the which many times falleth out to be vain, & of no force. But because he will entreat of this matter in his place in the second Chapter, I have thought it better to refer thither the handling of this place.  
16 I did speak.] To the end the matter may be the more effectually laid forth, he doth more clearly repeat his own example, the which he had noted before, & doth set out those surmises of proud wisdom, & showeth that he knew well-enough of his great wisdom, & how he used all diligence in getting of it, & also that he profited greatly in the knowledge thereof: in which respect he is likewise commended in the scripture. 1. King. 3.12. & 4.21. and in other places, 
Solomon excelled in all kind of wisdom.  namely, that Solomon excelled in all kind of wisdom, & also far passed all the wisdom of the East, it is apparent by notable testimonies of the Scripture. He was able therefore well & sound to judge of such matters. This his study he amplifieth in the next verse.  

The pains & diligent study of Solomon.  17 And I gave mine heart.] that is to say, I applied myself with all earnestness of mind to the searching out of those matters, & I diligently searched whatsoever is contained within the compass of Philosophy: nay I employed all my travail, that no kind of knowledge might be unknown unto me: that which had never so small show of knowledge, I was minded to view all the same, & to comprehend it in my mind: that the things being tried, I might be able to give the more sound judgement of them. Hereunto is that same frame of words referred, Wisdom & knowledge, madness & foolishness, that nothing should be excepted which might carry either the name, or show of knowledge or learning. By these words madness & foolishness he meaneth either some certain high points of learning, or else his purpose was to portrait out the nature of man's learning, which after a sort is but as it were a mad wisdom: accordingly as the Apostle precisely termeth Philosophy vain deceit. Through Philosophy, saith he, 
Philosophy termed vain deceit.  and vain deceit: not as if he did altogether condemn Philosophy itself, but he speaketh so generally, according to the bad supposition of such as abuse it: of which sort was a good part of Philosophers, the which in the study of Philosophy, did not set before themselves a good end, And this kind of speaking is borrowed from the common use of speech, in the which is comprehended all kinds of all sciences appearing but even in show, as that saying of Plato, attaining unto the nature of understanding and foolishness, whereby is signified all knowledge and searching out of Nature. Neither doth the judgement of jerom seem disagreeing herewith: 
jerom.  That Solomon had an equal study to know wisdom & knowledge, and on the other side, errors and foolishness: that his true wisdom might be tried in desiring the one, and shunning the other: for contraries are understood by contraries: and the first and chiefest wisdom is, to have wanted folly: and he cannot want folly, which hath not understood it. Whereupon also many things have proved hurtful among the things created, that in shunning of them we might be instructed unto wisdom. But in this also, like as in other things, he sayeth that he fed the winds, and could not comprehend the perfect truth.  
Of that earnest and troublesome study of Philosophy he witnesseth that he reaped nothing else, then that he acknowledged the same also to be affliction of spirit. Of the Hebrew word, which is translated affliction, we have spoken before. The meaning is: That in the study of Philosophy, 
A new argument.  he found nothing else but most great vanity. It is therefore a new argument taken from the subject and matter of the study of Philosophy: namely, that such is the vainness of men's writings, that whilst under the name and study of wisdom, it will know the things themselves, it apprehendeth with a troubled judgement only the shadows & shows of things in steed of the true essence and nature of them. For that the mind doth not rest in this knowledge, but is cumbered & troubled with diverse doubtings. It is not therefore a science, when as the mind is in a continual wavering, and there is no certain and constant apprehending of things, nay the companion of this searching is anger, sorrow, indignation, which are affections and accidents of doubting, and are especially repugnant unto science and knowledge, unto the which persuasion and contentedness of mind is especially proper: for he doth more lively set out this affliction of mind in the xviij. verse.  
18 Because in the multitude etc.] 
In what respect there is no contentedness of mind in the wisdom of man.  He meaneth then that the wisdom of man being destitute and void of the true knowledge of the true God, doth not only want sound satiety and contentedness of mind (in the which notwithstanding is true felicity and happiness,) but is encumbered with infinite doubtings. Therefore In the multitude of wisdom there is much anger: & He which increaseth knowledge, increaseth sorrow: because that knowledge is to be gotten with great labours both of body and mind, yet with no better success, whereupon the mind cannot choose but be greatly vexed with that thing, the which it sought after with so great toil of heart, being in the end altogether mocked: 
The Philosophers abused their learning.  as by experience we have to see in the Philosophers themselves, in whom learning had no good success, that is to say, so far off is it, that learning did profit them any thing at all, that contrariwise they did most foully abuse it unto their own destruction. Unto whom doubtless very fitly and truly agreeth, that which Festus wickedly and wrongfully laid unto Paul, That much learning made them mad. There are also extant and abroad confessions, & complaints of these doubtings, of the which it shall not be unconvenient to note some here by the way, even out of the mouth of that Philosopher, 
Complaints of Philosophers touching the doubtfulness of things.  whom very learned antiquity hath had in admiration as the Prince and chief of Philosophers: Sometimes a man will believe a saying to be true without any garnishing or flourish of rhetoric, and a little while afterwards it will seem unto him to be false, sometime to be, and sometime not to be: and again, one while one way, and another while an other way. And, neither in deeds nor yet words is there any thing at all sound or steadfast, but all things in deed are turned up and down, as it were in the often ebbing and flowing River Euripus, and tarry no time in any thing. And in another place in a matter of great weight, he sayeth, that he was carried about as with a tempest or a wave: by the which very word the Apostle hath noted the often changeable vanity of man his doctrine, Tossed and carried about with every wind of doctrine.  

A brief repetition of the principal points of this confutation.  And thus far entreateth Solomon of the wisdom of man, the which we have said to have been the first point of the confutation taken in hand, whereby he would teach: That there is no felicity or happiness in this life. He began with Wisdom, in the which, if in any thing, the felicity and happiness of men seemeth especially for to shine forth. But he teacheth that in it is very great vanity, and therefore that happiness is far from it, the which he doth in such sort teach, that as was meet for him, which had taken upon him the confutation of man his knowledge, proving the same confutation with most strong reasons, making the demonstration of the vanity, 
Solomon his demonstration  the which he will have to be in the science and knowledge of man, by the setting down of the four causes, to wit, the End, the Efficient, the Matter, and the Form. For what end I pray you doth the knowledge of man set before itself, 
The end.  but to follow after curious matters, and altogether unprofitable, and to reap thereof nothing in deed but mere vanity? The which he hath taught verse 13. & 14. 
The efficient.  What other thing doth it bring to pass then mad and foolish uncertainty, and miserable and careful doubting, and an idle meddling with nothing in the life of man, among those same crabbed and cumbersome contemplations of things? vers. 15. 
The matter.  How monstrous things doth it imagine which are no where in the nature of things, yea, and moreover vanisheth away in those her devices? vers. 17. Therefore the matter of this knowledge, is not any thing, but the idol of a thing, and an opinion varying this way and that way. And what I pray you is this knowledge, but indignation and weariness, sundry ways turmoiling and tormenting the mind among the uncertain waves of doubting? 
The form.  This is forsooth the perfection and as it were the life of man his knowledge. Therefore in as much as the same in four causes doth go astray from true knowledge, how can it deserve the name of knowledge? And more over in as much as it is filled with vanity, & the same most vain, happiness can not be found in it. Thus hath been declared the first branch of the confutation, Concerning the vanity of the knowledge of man.   

The observation of doctrine.  

Every man by his own danger ought to be a warning unto others.  1 Whereas he setteth down his own example, we learn that it is right and meet that we should not only grow wiser by our own peculiar danger, but also be a warning unto others to take heed by showing them of our own experience, least at unwares they run against the rocks of the same error. For we provide very ill both for ourselves and others, unless that daily we learn somewhat by our own experience, lest we be worse than the Heathen man, which said that he waxed old every day learning something.  
2 The name of Wisdom is honourable in deed, and by all desires to be wished for, the seeds of that reason, the which do make a difference between us and other living creatures, 
We must not be carried away with a vain show of wisdom.  are very excellent: but we must take diligent heed lest we be carried headlong with a certain vain study, counterfeiting the name and show of wisdom. We must play the Philosophers, saith one, but briefly. The knowledge of Philosophy is an excellent gift of God, and hath very great uses in all the parts of life, but we are to take heed, lest that in steed of true & sound Philosophy, we embrace vain error. For that same vain Philosophy faulteth in the material cause, in the formal, in the efficient, and in the final cause. There is every where affliction of spirit, and most great vanity, no where contentedness of mind, no where happiness, if it be separated from the true knowledge of the true God. 
julianus the Apostata.  For it had been better for julianus the Apostata or backslider never to have known learning, then by apposing or setting his wicked learning against the known truth which he detested and abhorred, to have brought upon himself the greater destruction. For how many at this day were godly ignorance better than wicked learning, wherewith being blinded, they run headlong into the frenzy of Atheism or thinking that there is no God, and being puffed up with the swelling of that counterfeit knowledge, they cannot away with the simplicity of the truth which is taught in the Church of God. O unlearned and wicked learning. Of this vanity are guilty not only the masters and professors of curious arts (as is the whole judiciary Astrology altogether void of judgement, 
judiciary Astrology.  the devices of Alcumistes or Minerallists, the dotages of Magic, and such like fooleries) but also the captains and ringleaders in Philosophy, as Plato and Aristotle, the reading of whom is not (I grant) to be refused: 
A necessary rule for the reading of Plato and Aristotle, etc.  but yet are they in such sort to be read, that they infect not our minds with their Circean enchantments: but that severing and shutting out the true use from the abuse, we embrace with sober minds the true & profitable knowledge and use of things, in such manner, and so far as the Lord would have extant in them, that we forsake falsehood and vanity, and in a word that in their darkness we seek out the sparks of the original truth. And against all these frenzies and errors we are to set the simplicity of the word of God, the which to be the undoubted wisdom we make no doubt at all. For the Apostle teacheth a very short & near way of being wise, namely Christ, and him crucified, who of his father is made unto us wisdom, etc. To be wise without Christ, is plain folly: all knowledge which is not referred unto that end, is madness, with what show of wisdom soever it be covered. This is a sound confutation of all man his wisdom & Philosophy, the which howsoever it hath known God, yet it hath not glorified God, and therefore hath vanished away in her own cogitations and devices. But we have spoken of this matter at large elsewhere in his place.  
3 Whereas out of the travail about the study of Philosophy we do only reap feeding or affliction of spirit, anger, indignation, & sorrow, 
We must profit by our learning.  let us not be in the number of them, which always learn, and never come unto the knowledge of the truth: we must especially labour to strengthen our minds with the assured persuasion of the word of God: for from thence shall we have true and sound rest. Let us not disquiet our minds with diverse doings about the bush for knowledge. One thing is enough, if we choose that same better part, we shall certainly find it to be the guide of our whole life. 
The knowledge of salvation is the chief knowledge.  Now the same is to be craved at the hand of God: neither are we to rejoice in that we know sundry sciences, but that we understand the knowledge of salvation, the which containeth promises of both lives. And the same shall then at last engender in our minds true and sound quietness, if we shall know our names to be written in the book of life. Which foundation being laid, we shall no doubt carry away most plentiful profit out of human sciences, as it were out of the spoils of the Egyptians.    

A confutation of pleasure: That is to say, That in pleasure there is great vanity. The second Chapter.  
1 I said in mine heart come now, I will prove thee in joy, and behold thou pleasure: and see, this also is vanity.  
2 Of laughter I said, thou art mad; and of joy, Whereunto serveth this?  

The exposition.  

That happiness is neither in pleasure, nor in the prudence of man.  SOLOMON thus far hath taught that happiness is not in the wisdom of man: now he teacheth, that it is not in pleasure, nor in the prudence of man, the which discourse he continueth from this place unto the third Chapter, ver. seven. And he very fitly passeth from one contrary unto another. For the study of sciences and arts is clean contrary unto a voluptuous and intemperate life: for the one weareth away itself with great labours and toils both of mind and body: the other altogether giveth itself unto ease and joy. Solomon therefore having had experience of the crabbed encumbrances of the Philosophical life, saith that after a long and earnest deliberation in the end he set down with himself, that the life which is spent in pleasure, is better than other kinds of life. And he setteth down a notable description of a mind reasoning with itself, of vain principles gathering vain conclusions. 
To what end Solomon gave himself unto pleasure.  For to this end Solomon teacheth that he applied his mind unto pleasure, not to commend a voluptuous life, but to find fault with the vanity thereof, and to condemn the blind vainess of the nature of man in allowing and embracing of the same. For of this Preface.  
1 I said in mine heart, etc.] this is the meaning, The he, after that he was not satisfied in that his former purpose to get wisdom, took another course, and being wearied with the painful study of the thorny life about the knowledge of Philosophy, of purpose speedily gave himself unto the contrary part. For in these words he showeth that with settled purpose he embraced a new kind of life, 
Nazianzen.  as Nazianzen doth very well expound it: And thinking to have this in deed, I determined to turn myself unto an other course of life, and to give over myself unto delight, and to make trial of sundry kinds of pleasures. For, To say in heart, is so to consider of any matter, as that you conclude & determine some certain thing. For thinking or considering, is the speech of the mind reasoning without words: as speech is the thinking by express words, because, that which we conceive in mind, we utter by speech, as the interpreter thereof.  
Now what were those new think upon a new life after that he had had trial of the mysteries of man his wisdom, he teacheth in these words, 
A lively resembling of the mind reasoning with itself.  Come now, that is to say, Go to, let us consider a little more diligently of this matter, and let us gather our mind together: for he speaketh unto himself, the which imitation or resembling of the mind reasoning with itself, is far more plain and effectual, then if the matter were nakedly and barely set down. For the waving and tossings of the thoughts of man rashly turning themselves hither and thither are by this means notably expressed. Go to then (saith Solomon) forsaking the study and labour of those things in the which I have wearied myself in vain, I will prove myself in joy: or, I will pour out myself into joy: or, I will give myself unto joy. Some expound it one way, and some another, according unto the sundry significations of the Hebrew verb. The meaning is, I will give myself wholly unto pleasure, I will leave nothing undone unto the seeking out of all pleasures, to fill myself with them: I will overflow in delights, I will wholly drown myself in them, I will let lose the reins unto mine appetite. In a word, he showeth that of a settled purpose of mind, he doth more freely give over himself unto pleasure, and diligently, as he himself thinketh best, seek all occasions to enjoy her. The which he signifieth also by another kind of speaking, And behold good: for, To see, 
To behold good or pleasure.  or behold good, or pleasure, is to enjoy pleasure: the kind of speech with the Hebrews growing hereupon, because We have our eyes fastened upon that thing, the which we do love.  
And what I pray you doth the mind gather by that same taste of pleasure? Behold, this also is vanity, that is to say, that by his own experience he acknowledged, that in pleasure there is most great vanity: and that felicity & happiness is most far from that kind of life.   

The doctrine.  
1 Such is altogether the nature of man, 
Man carried headlong into contrary studies.  that being carried away with the rage of desires, it is driven headlong by outward things into contrary parts. So we may oftentimes see that stern severity is loosed into a certain dissolute kind of licentiousness: that they which have lived an hard life, forsaking their censorlike severity, do licentiously give over themselves unto pleasure. The daily life doth afford us examples of this inconstancy of man. 
joas.  joas King of juda, first of all from a child, being very well brought up through the care & diligence of joiada the high Priest, & in the beginning of his kingdom profitably showing his singular care for the restoring of the pure worship of God, yet notwithstanding had a clean contrary end of his life, his both care and manners being shamefully altered and changed. The Empire of Rome also hath felt the hurtful change of manners in Caligula. Themistocles, Lucullus, and others more, abandoning utterly the care of the common wealth, have given themselves wholly unto pleasure and ease, that they might behold Neptune raging a far off from the land, that it might behold the turmoils and hurly-burlies of the world, themselves being at quiet, and without the danger of the same, like unto one that seeth the Seas to work & be tumbled together with the vehemency of the winds, himself standing safely upon the shore.  

It is not possible for the life of man to be altogether void of trouble.  2 This way of searching out of happiness Solomon also in this place marketh with the name of vanity, accordingly as himself had had experience by his own example, to the end we should know that it is a most vain surmise to think that any mortal man can so lead his life, that as it were in the fortunate islands it should be altogether free and without all discommodity and sorrow. This life no doubt is subject unto sundry miseries, the which who so goeth about altogether to eschew, he must needs go out of this life, for so long as we shallbe conversant in this life, we shall have continual enemies, with whom we must continually fight. We must seek for fit remedies against this case, & the nearer and greater troubles, so far as in us lieth, are to be avoided, but we must not think it possible to escape them all: and therefore we ought so to frame ourselves, that even in the very midst of the tempests of our calamities and miseries, we may have assured rest and quiet: as the Apostle willeth us, doubling the commandment, that we should always rejoice.  
3 More over, 
The things themselves in themselves are not condemned.  out of the third rule we are to bear in mind, that the things themselves in themselves are not condemned, that is to say, pleasure, ease, joy: nay, God would have testimonies of his fatherly goodness to be seen in the most sweet pleasures, with the which he would season the miseries and troubles of this mortal life. But we must moderately & soberly use all things appertaining unto this life, like as we must do life itself, with prayer and giving of thanks, having them as if we had them not, and in such sort as beholding in them the pledges of God his good will towards us, we rest wholly in God the author of them, and count it a most vain vanity, to stay upon things that are vading and fleeting. The Wise man therefore witnesseth, that he found vanity in pleasure, and giveth reasons, why he so thought.   

The exposition.  
2 I said of laughter.] He showeth that being taught by experience, taking accounts with himself he certainly determined, (for this the word Saying betokeneth) that in pleasure there was most great vanity, and that of it there can come no profit unto true and sound satiety & contentedness of mind.  
The figurative kind of speaking, bringing in the person of pleasure, that he may speak unto her as it were being present, giveth a gravity and grace unto the sentence. He bringeth in Laughter and joy, 
Laughter.  as the guard of pleasure, by the name of the one understanding all sportful things, wherewith men go about to put away all grief out of their minds, that they may with full swinge follow after pleasure: 
I●●.  and by the other, that triumphing and immoderate pleasure, wherewith men do cheer their minds, that they may enjoy perpetual delights. He casteth laughter in the teeth, that he is mad, and biddeth joy as it were in contempt and disdain to avaunt as vain and unprofitable: noting her in the third person, to set out this contempt the more lively: then the which manner of speaking, nothing could be devised more excellent. He sayeth that laughter is mad, 
Why laughter is said to be mad.  because that unbridled pleasure maketh men mad and frantic: as which in the minds of men doth trouble the office of reason. He affirmeth joy to profit nothing, because that the feeling of pleasure is not only unprofitable and unfruitful, but because the end thereof also is sorrowful, for pleasure bought with pain, as one sayeth, is hurtful. Then the which what can be more vain? In pleasure then is most great vanity, and therefore happiness is far from it.   

The doctrine.  
1 Now the reasons wherewith he proveth pleasure to be guilty of vanity, are in deed very strong and pithy. There is no man that can doubt, that there hath been nothing given unto man by God, more excellent than the mind. This also is manifest, 
No greater enemy unto the mind then pleasure.  that nothing is so great an enemy unto this heavenly present and gift as pleasure, as the which quencheth all the light of the mind, and doth, as it were dazzle the eyes of the mind, a foe doubtless unto reason, and having nothing to do with virtue: for where pleasure beareth rule, what place, I pray you, can there be for reason or virtue? The government of reason being banished, what other thing can there range in the mind of man, then mere madness, with a blind violence running unto his own destruction? Therefore pleasure bringeth to pass, that greatest vanity beareth rule in man, that is to say, madness and fury: and therefore maketh a man most unhappy.  
2 And most lamentable effects do declare, that pleasure is not only unprofitable, but also crowded up with infinite evils: whereof hath grown this common saying: One pleasure doth bring a thousand woes unto men. 
The discommodities of pleasure.  He that entangleth himself in the snare of pleasure, doth voluntarily run headlong unto his own destruction, and wound himself with infinite sorrows. Among others, they are most plentiful witnesses of inconveniences which follow pleasure, who have most of all given themselves unto pleasure, whom repentance their companion overtaketh too late: neither need we to seek far for the proof of this vanity. Therefore Solomon by a notable figure speaketh unto pleasure herself, that she being witness of her own shame, spite of her teeth and whether she will or no, may be brought unto the confession of her wickedness.  

What pleasure it is that is condemned.  3 Yet is not all pleasure simply and in itself (as I have said) condemned: but filthy, gross immoderate, that is to say, fleshly, and worldly pleasure. For there is a certain honest pleasure of things, which appertain even unto the use of this life, and it is lawful to use the things themselves pleasantly and sound: Neither is the counterfeit rigorousness of hypocrites to be borne who carry the countenance of grave Sages, and life like reckless roisters. The things themselves are not condemned, but the immoderate desires of the things, and the unbridled lusts after them: And to shunnish the world, is not to abstain from things, but from the intemperate desires of them, that according unto the commandment of Paul, we should learn to use this world, as not using it: and of james, to keep ourselves unspotted of the world, unto which holy things it is meet for all Christians to be consecrated, that they may earnestly shun the world, and renounce the filthy desires of the world.  
4 There is also another kind of holy and unblamable pleasures, to wit, 
joy and quiet of mind.  joy and quiet of mind, as the true child of true contentedness, so also of happiness and felicity. This doth not the holy ghost condemn, the which else where he doth greatly commend: that among the sorrows and troubles of this world we should strengthen our minds with the same, and without drowning sail over this sea of miseries by the conduct and guidance thereof.  
5 Yet notwithstanding honest pleasure otherwise is condemned, being considered barely, 
Honest pleasure without the fear of God is condemned.  and simply in itself without the fear of God, in which alone is true felicity and happiness. Therefore by this censure are condemned all the honest pleasures of the Heathen Philosophers, albeit never so fair in show, as also their temperanties, because they swerver from the truth: neither are they in deed to be accounted true virtues, but shadowish and servile resemblances of virtues: as a more sound Philosopher hath in flat words acknowledged: Who notwithstanding knew not the truth, nor the cleansing thereof.   

A confutation of the Prudence of man, that is to say, That there is vanity also in the Prudence of man, & that happiness is away from it.  
3 I sought in my heart to withdraw my flesh from wine, and to bring mine heart unto wisdom, and to keep it from folly: until I might see what was that goodness of the sons of men, who do labour under the Sun, the number of the days of their life.  
4 I have magnified my works, I have built me houses, I have planted me vineyards.  
5 I have made me orchards, and pleasant gardens, and have planted in them trees of all fruit.  
6 I have made me ponds of waters, that I might water with them the woods that grow with trees.  
7 I have gotten men servants, and maid servants, and I have had children of the house: Moreover I have had great possession of Oxen, and cattle, above all them which were before me in jerusalem.  
8 I have heaped up also unto myself silver and gold, and treasure to be desired of Kings and provinces: I have gotten me singers, and singing women, and the delights of the sons of men, chosen women out of the pray.  
9 And I was great, and increased above all them which were before me in jerusalem: and moreover my Wisdom remained with me.  
10 And all things which mine eyes desired I kept not from them: neither did I keep my heart from all joy: for my heart hath rejoiced in all my labours: and this was my portion of all my labour.  
11 And I looked on all my works, the which my hands had made, and on the labour wherewith I had laboured to work: and behold all is vanity, and affliction of spirit, and there is no chief profit under the Sun.  
12 And I turned to behold Wisdom, and madness, and folly, for what is man to come after the King (to know) the things which men have done already?  
13 And I saw that wisdom is more profitable than folly, as the light is more profitable than darkness.  
14 The eyes of a wise man are in his head, but a fool walketh in darkness: and I knew also that the same condition falleth unto them all.  
15 Therefore I said in mine heart, if as it falleth out unto a fool, so also it falleth out unto me: Why have I then laboured to be more wise? Therefore I said in mine heart, that this also is vanity.  
16 For there shall be no remembrance of the wise man with the fool ever: for that now the days which are to come, shall all be forgotten: and as a wise man dieth so doth also a fool.  
17 Therefore I hated the life itself, because the work displeased me, which was done under the Sun, for all is vanity and affliction of spirit.  
18 I hated also all my labour, wherewith I labour under the Sun: because I shall leave it unto a man, which shall be after me.  
19 And who knoweth whether he shall be a wise man, or a fool? yet he shall have rule over all my labour, wherewith I have laboured, and wherewith I have been wise under the sun, this also is vanity.  
20 And I turned me to call back mine hart from all my labour wherewith I have laboured, and wherewith I have been wise under the sun.  
21 For there is a man whose labour is in wisdom and knowledge, and in rightness of mind: yet he shall give his portion unto a man that hath not laboured herein: this also is vanity, and a great grief.  
22 For what falleth out unto a man for all his labour and affliction of his heart, wherewith he hath laboured under the sun?  
23 For all his days are sorrows, and indignation his travail: yea in the night his heart resteth not: this also is vanity.  
24 There is then no profit in man, but that he eat and drink, and show his soul pleasure of his travail: this also I have seen that it is of the hand of God.  
25 For who would eat, and who would take care to flow in delights, rather than I?  
26 Because unto a man which is good before him, he giveth wisdom and knowledge, and joy: but unto the sinner he giveth pain, to gather and heap up, to give unto one that is good before God. This also is vanity and affliction of spirit.    

The third Chapter.  
1 To all things there is an appointed time, and a time unto every purpose under the sun.  
2 A time to be born & a time to die: a time to plant and a time to pluck up that which hath been planted.  
3 A time to kill, and a time to heal: a time to pull down, and a time to build up.  
4 A time to weep and a time to laugh: a time to mourn, and a time to dance.  
5 A time to throw stones abroad, and a time to gather stones together: a time to embrace, and a time to departed from embracing,  
6 A time to get, and a time to lose: a time to keep, and a time to cast away.  
7 A time to cut, and a time to sow together: a time to keep silence, and a time to speak.  
8 A time to love and a time to hate: a time of war, and a time of peace.  
9 What profit hath he that worketh of the thing wherein he travaileth.  
10 I have seen the travail which God hath given unto the sons of men, to occupy themselves therein.  
11 He hath made every thing beautiful in his time: also he hath set the World in their heart, that man should not find out the work, which God maketh from the beginning even unto the end.  
12 I know that there is nothing better in them, then to rejoice, and to do good in his life.  
13 And also that every man eateth and drinketh, and seethe the commodity of all his labours, this is the gift of God.  
14 I know that whatsoever God doth, it shall be for ever, to it there is nothing to be added, nor to be taken from it: for god doth it that they should fear before him.  
15 That which hath been, now is: and that which shall be hath now been: and God requireth the time that is past.  

The exposition.  
All this whole place from the 2. Chapter verse. 3. unto the 3. Chapter, verse 15. I read in one course and text together. For all these things are alleged to prove one and the self same thing, namely, unto the confutation of the Prudence of man, the which Solomon doth therefore plead guilty of vanity, to shut out felicity or happiness from it, and to prove this new proposition, There is also great vanity in the prudence of man: Like as he had already proved concerning Wisdom and Pleasure. Under the name therefore of Wisdom, 
What kind of wisdom is here spoken of, and how it differeth from that mentioned in the Chapter before going.  he doth not understand the same wisdom the which he hath spoken of in the Chapter before going, namely a searcher and seeker out of things by study of mind and meditation, but a civil Prudence: by the which, man being a living creature endued with reason, and delighting in company, doth know how to govern himself and his family, and also the common wealth: and doth wisely judge of the disposing and success of things, the which no doubt is an especial point of wisdom. For what should it avail to know the miracles and wonders of nature, unless thou didst know thyself? What should it avail to understand the numbers and the motions of things, the greatness of the stars, their distances one from another, and their movings, and to comprehend & conceive by contemplation the whole heaven, unless thou shouldest know wisely how to govern thyself, thy family, the city, in the which thou dwellest? And therefore the sounder Philosophers are commended, 
The practice of the more sounder Philosophers.  the which, whereas others of elder times bestowed all their labour and study in the laying open of nature, and discourses of Meteores or things done above and in the air, they contrariwise called down Philosophy as it were from heaven, and placed her in cities, and brought her into houses, and caused her to inquire of life & manners, and of good things and evil things, that is to say, they diligently taught ethics, or concerning Manners, Economics, or concerning household government, and politics, or concerning the ruling of cities & common wealths. Now therefore Solomon plainly and expressly dealeth with man his prudence and wisdom, and proveth the same guilty of vanity, as hitherto he hath done all knowledge in general. And he doth in such sort describe & set forth the same, that it can not be more lively represented or expressed. For as prudence hath her speculation, and her Precepts, so also is she especially to be seen and perceived in the actions and uses of life. He therefore dealeth exactly or thoroughly with them both unto the full description of the same: alleging also his own example, to show that he speaketh principally of a thing certain & well known.  

Solomon doth not simply condemn the wisdom of man.  Now, according unto the first rule, the which we have set down at the beginning, we are to note, that Solomon speaketh of this matter after the manner of men, that is, according unto the judgement of man his reason: lest we should think that he condemneth Prudence or the wisdom of man in itself, that is to say, the way to order our life well and temperately, to govern our family wisely and duly, to rule the common wealth profitably, and the wit to judge of things likely to fall out hereafter, by the long and diligent observation of things gone before, that we may provide both for ourselves, and for our families, and for the common wealth, and may know the way to order the society and fellowship of man commodiously, and to preserve it, among the horrible tempests of men's devices and practices. The knowledge of all the which things Prudence or the wisdom of man doth promise & profess: but how far, & to what effect, it shall appear by this sermon.  

Solomon took a middle course of life.  3 I have searched out] The meaning is, that he followed a wise and perfect course of a civil life, in betaking himself unto a certain middle kind of life, that he might both withdraw himself from a dissolute or reckless and intemperate life, and yet not forego and overpass such things, which might make for the living pleasantly & merrily: nor contrariwise forslewe those things which might beseem a wise and a thrifty person. But did thoroughly labour in that which appertained unto the leading of his life well & blessedly. That this is the power and force of the wisdom of man, there is no man well experienced in the affairs of the world which doubteth. The Philosophers which have discoursed of manners, have taught that virtue is a mean: and in politic men, such as are wont most to be praised, is that mean or middle way to be seen, that they shunnish the foul & frantic outrages of dissolute & careless persons, & yet fall not into a stern clubbishnes, hating all company and fellowship of men: (which kind of melancholic sadness & never being merry, is often seen in those that are to much given unto study) but do love a pleasant & merry life, & do follow honest pleasures: yet are delighted conveniently as occasion serveth with the study of learning & honest things, and seek that delight both of quiet & business. And more over they do wisely and painfully look unto the matters of their house, & order them finely: and do not cast away the care of the common wealth, nor take such a course as that they will live by themselves, and meddle with no matters of the common wealth, but do both judge wisely of worldly matters, and diligently employ their labour about the common wealth, as occasion shall require: yet nevertheless will they not intermeddle themselves in troublesome cases, but endeavour to provide both for themselves and for theirs. That this is a lively image of a prudent or wise and civil man, there is none but seethe certain such like branches whereof (if the calamities of their country would have suffered) the histories do set forth unto us in Lucullus, in Cicero, in Themistocles: and in a more lively image, and in a matter far more weighty, the holy history doth portrait out unto us in Solomon, 
Solomon a pattern of a politic life.  so that not unworthily hath he showed himself a pattern of a politic life: the which he doth here artificially set out.  
He useth therefore a very fine frame of words, 
To search in the heart.  saying, That he searched in his heart, that is to say, that he weighed and considered in his mind a certain other course of living civilly, & royally, that forsaking those extremes of a Philosophical & of a dissolute or reckless life, he would moderately betake himself unto a certain middle way. That he would draw out his flesh in wine. The Hebrew word signifieth to draw or to draw out. 
The word, Wine.  By this word Wine, according unto the propriety of the Hebrew tongue is signified a merry and pleasant kind of life. The meaning therefore is, how he might most give himself unto pleasantness, and deliver himself from cares and troubles: yet might apply his heart unto wisdom, accustom himself unto wisdom, that is to say, so follow pleasure, that he might seek after a prudent & wise course of living. And that he might lay hold on folly, that is, not abstain from a more free and merry life, not so to give himself unto the study of wisdom, but that sometimes he might give himself leave to follow pleasure.  
This is the plain & clear meaning of these word: 
Against such, as out of this place would establish Monkery.  so that the dotage of foolish Sophisters is to be detested, who through the ignorance of the Hebrew tongue (being deceived by the words of the common translation) would out of these words build the mad devise of a Monkish life. But this by no means can be gathered of the words: and Jerome (otherwise a blind patron of Monkery) doth expound this place after this manner: 
jerom.  I was minded to lead my life in pleasures, and to deliver my flesh from all cares, and to bring myself a sleep with pleasure, as it were with wine, etc. Also against those idols and counterfeiting of temperance, and the infamy and reproach of an honest and sober life, (for this is the description of a Monkish life) we have to oppose and set the decree of the holy ghost against the unprofitable using of bodily exercise. 1. Tim. 4. ver. 8.  
Now to what end Solomon followed this middle kind of life, he teacheth in these words, until that I did see, that is to say, had learned & assuredly tried out by experience, what was that good thing of the sons of men, that they might labour under Heaven, in the number of the days of their life: that is to say, How this life of man might be led well and blessedly: what is the right way to order and dispose a man his life well and profitably. For so are those words simply to be expounded, under Heaven, that is to say in this life: In the number of the days of their life, that is to say, So long as men live here in this world, so long as they remain in this life. The sum and effect is: When as he had found happiness neither in the searching out of the mysteries and secrets of knowledge, nor yet in the dissoluteness of pleasure, that he took an other course to seek out that happiness, that avoiding those two extremes, he might follow a certain middle kind of life, the which did neither refuse pleasure, nor yet the study of wisdom: & that he did this to this end, that he might know what was the right course for men to live. And what way & course he took to obtain this end, he himself will by and by declare.   

The doctrine.  

Great lightness in the changing of the course of our lives.  1 In the changing of a new trade of life, that same lightness is also seen, the which we have noted before. The mind of man is never at rest, it is always carried about hither and thither, which is a punishment of our pride. For, so long as we do not trust unto God: but leaning unto our own strength, do seek help in our own selves for our own affairs, we cannot choose but be tossed to and fro with very great troubles: even as the Prophet sayeth, That his mind which extolleth himself, will never be right in him, that is to say, he shall never have settled rest.  
2 All men have engrafted in them this care and desire of loving & pursuing after happiness: 
All men desire to attain unto happiness.  but the lightness of man his wit doth stray most far from that end, although he labour never so busily about that matter: & this desire is no small cross, when as letting pass necessary things, such things as are not necessary, are with great care and great travail sought after: yea, 
Miserable curiosity.  further this curiousness and painfulness is miserable which seeking for gold, findeth coals, that is, which in stead of the truth of that happiness, which it imagined, embraceth a vanishing shadow and show of happiness. These are the goodly graces of worldly men, that is to say, no true virtues, but only shadows and vizards of virtues.  
3 And it is the greatest vanity for a man to seek to rule himself by his own counsel & device: 
A great vanity for a man to rule himself by his own counsel.  the which vanity is entangled and bewrapped with diverse discommodities. For doubtless many thorns & cares do hedge in his counsels: & many times they are disappointed with the vain and unprofitable fallings out of things: his desire is never satisfied, not content with things present, it looketh diversly after things to come. The father buildeth a house, the which he himself enjoyeth not, but leaveth it unto his children. The children being not content therewith, do themselves build a new, and do not properly enjoy neither their father's goods, nor yet their own, whilst they are still seeking after new. In disposing the course of their life, men do toil themselves diverse ways, they neglect the certain and only way to live well: they curiously follow after hidden things, and contemn that which is easy to be found. 
A worthy lesson.  For no man shall ever know any way to live well, who hath not learned to commit himself unto the providence of God, and wholly to depend and stay upon the same.  

The uncertain shortness of this mortal life.  4 Out of this kind of speaking, In the number of the days of their life, like as out of the meaning of all these words, let us learn to know the uncertain shortness of this mortal life. For the number of our days is short, and uncertain. For who liveth longer than the number set down by Moses, to wit, the space of 70. or 80. years? And how great a multitude of people is there which never come thereunto? The which account when as we are ignorant of, that is, when as we know not how long we shall live, the Lord is to be prayed unto, to teach us to number our days, accordingly as the same Prophet doth put us in mind.   

The Exposition.  
From the 4. verse until the 11. Solomon hath set down as it were by the way of a Preface, that he gave his mind wholly unto a prudent and civil life that he might live well and blessedly: now what course he held unto that happiness, he goeth forward to declare. Household and private goods are the foundation of a common wealth, and the foundation of a family is the skill to thrive, that is to say, the means and diligence to gather wealth & heap up riches. He witnesseth, 
Solomon gave himself to gather riches.  that he diligently applied himself hereunto, and setteth down a lively description of the same.  
He sayeth therefore generally, that he magnified his works, that is to say, that he handled his matters famously and royally, the which royal and famous administration and ordering of things of his, 
All these things are lawful being rightly used.  he by and by doth severally set down. That he builded houses, planted vineyards, made orchards & parks, planted in them trees of all fruits: made him ponds of water to water the wood, got men servants and maid servants, cattle, had a great number of servants borne in his house, and finally, heaped up unto himself great riches, & added unto this royalty a great number of singing men and singing women, as kings and mighty men are wont to do, all which things do appertain unto such an administration & ordering of an household, as in all points is exquisite and perfect, so that there be a right regard to use them, the which Solomon forthwith saith that he had. That his wisdom remained with him, that is to say, that in his desire to get wealth, and in this abundance of riches and plenty, he was not foolish and sottish, as that blind God of riches is wont to make rich men foolish: but that he excelled in settled and constant prudence, that in the ordering and disposing of his things he was not only sharp sighted and diligent (for he speaketh of civil Wisdom) but also that he used the goods which he had gotten frankly, and royally. The which he signifieth in these words, 
Solomon frankly spent the goods which he had gotten.  And all things which mine eyes desired, etc. that is to say, that he permitted unto himself the most frank use of his goods, not like unto covetous swinepannels, which dare not touch their bread & wine, but gape after their riches the which they have with great toil heaped up. He saith that the same sound use of riches was the portion of his labour, that is to say, that this one thing remaineth unto man of his riches, when as in the end rich men are compelled to leave them. The sum and effect is: that he let pass nothing, which might appertain unto an happy and blessed life, so far as civil men could attain unto. The holy history reckoneth up the royalty of Solomon his works, and his most singular wisdom, which brought the Queen of Saba unto him, 1. King. 3. chapped. unto the 11. that I stand not severally to handle every thing the which are to be understood simply, and not by an alligorie: so that no doubt, 
Against Jerome and others, who where the sense is plain, make needless allegories.  the itch of jerom is intolerable, who in so plain and clear places hath unseasonably taken occasion mystically to discourse matters according to his mad desire, to turn all things into needless allegories.  
2 These things thus set down, what doth he gather thereout? And I looked back unto all my works, the which, etc. After that, sayeth he, that I had laboured in these matters with all pains both of mind and body, and had reaped notable fruit of my labours, so that I easily excelled all the kings of Israel; which had been before me: at the length the things being diligently considered & examined, I found that of so many and great labours I had gotten nothing but mere vanity and affliction of Spirit. He sayeth therefore that there is the very self same reproof of vanity in the Prudence or wisdom of man, the which was before in knowledge & pleasure: like as he doth of purpose repeat the same words of vanity & affliction, or trouble of spirit: and by a fine figure where one word carrieth contrary signification, concludeth that this especially is the reward of the things in this world. For the words are plain, And there is no especial profit under the Sun, to wit, besides those vanities whereof he speaketh. Goodly then (I warrant you) are the rewards of man's wisdom after the sustaining of so many & so great labours.   

The doctrine.  

Care to provide for our families is not condemned.  1 Care and diligence to preserve and also to increase a man his household goods is not condemned: the which is not only profitable, but very necessary, unto the use and opportunity of this life, as which is an especial band to keep together the society and fellowship of mankind, and hereof there are notable testimonies in the word of God, That a faithful man ought duly to order his family and his goods: and that it becometh Christians, to govern well their children, and their own houses, and to govern their houses. There is also an excellent example of this household carefulness, and thriftiness in Christ, 
Ch●s●.  who would have the fragments of the fishes and bread to be gathered together. And contrariwise, that he which casteth away the care of his family, hath denied the faith, and is worse than infidels, whom nature hath taught, either not to beget children, or else to abide the pain and labour in bringing of them up, and instructing them, albeit that it be never so tedious and toilsome, that is to say, that I may set down the words themselves out of a more sound Philosopher. A man ought either not to beget children, or else to take great pain and labour in bringing of them up, and instructing them. When as therefore he sayeth, that he found vanity in the care and ordering of matters belonging unto his family, that is fitly to be understanded by the first and third rule, namely that we should know that he speaketh according unto the supposition and judgement of man his reason, 
Solomon speaketh according unto the judgement of man.  the which doth judge of things by the issue and falling out of the same. For many things are out of square about the caring how to increase our household. In the getting of richesses there is great and much labour, 
Troubles about riches,  pensive & thorny carefulness, vain and unprofitable bus●ing of ourselves: in keeping them there is infinite carking and fearfulness: and yet there are sundry and manifold dangers, that they be not lost. Many times also great patrimonies are hurtful unto our posterity. Yea, and in getting of goods lawfully, there is too much greediness, the which doth bereave men of quiet of mind. Now that the immoderate desire to gain, and the issues of things falling out to no purpose, is vanity, who is there that doubteth: and therefore who doth not see, that the felicity and happiness the which we seek for, is not in any matter belonging unto a family, although it be otherwise good and commendable in itself. 
We must not in such sort be careful for our families, that in the mean season we forslew better matters.   
2 What must we then do? In the course which we take to gain & get wealth, the which otherwise is good and honest, we must take diligent heed, that we be not so delighted with this desire and care for our household matters, that we prefer it before the meditation and thinking upon better things. The Apostle teacheth, speaking of honest matrimony: That they which are married, and occupied about the caring for their family, can not think upon those things which are belonging unto God. How far then do we withdraw ourselves from God, when as we deal in such sort about our household matters, that we make them the principal work of our life: whereas in regard of our salvation, they ought only to be as it were by matters? Christ objected unto Martha being too greedily occupied about her household business, 
Martha.  that she was troubled about many matters, but that one was sufficient. Therefore our families are soberly and moderately to be looked unto, and ordered, lest that being entangled with a greater care of the things appertaining unto this life, then is meet, we be drawn from the thinking upon a better life, yea, even then, whilst we are disposing and ordering of such things, the which otherwise are good and profitable.  

Against busi-bodies & such as meddle with every man his matters.  3 Furthermore, let us not be doing with things not needful, nor be meddling with many matters, but let us so be occupied about our own business, that having to do like busy bodies with every man's matters be away from us: and let us think that the same is a commodious and profitable course of looking unto our families, which may make us void of pensive carefulness, according unto the rule of the Apostles, and may leave unto us more leisure to think upon our salvation, and the duties of life. They therefore do greatly offend, which do entangle themselves with sundry, and unnecessary business, and whilst they shunnish poverty, do shunnish themselves, that is to say, do not enjoy themselves, but are busied in a continual werying both of mind and body.  
4 And let us use things, 
Things to be used in such sort as they are ordained of God.  as they are ordained of God: let us serve in the government of the common wealth: let us seek things belonging unto our family: let us learn needful things: let us acknowledge God, who hath ordained all these things, and let us know him in general to be the governor of mankind, and particularly of our own families: Let us crave at his hands good success in our affairs, such and so great as he shall know to be expedient for his own glory, and for our salvation. Herein let us keep the compass and form of our vocation and calling. And let us earnestly give him thanks, that he hath preserved us and our families, and hath given unto us things necessary for the maintenance of this life.  
5 But if the issues and fallings out of things be not answerable unto our endeavours, or hope, 
What is to be done when as things fall out contrary unto our hope.  let us not be vexed with immoderate cares and sorrows, and let us not heap up new, and greater inconveniences unto the encumbrances of things which we sustain already, but let us have remedies at hand. Let us commend our matters unto the providence of God, and being persuaded that they are ordered and governed by him, let us patiently abide his pleasure, and rest in him. There have been great, yea, home troubles in the families of holy men. I let pass in how great hazard Abraham saw the chastity of his wife Sara, 
Abraham.  but he was longer to bear the want of children: when as Isaac was born, there grow jars between him & his wife for Ishmael, whom he is compelled to put out of his house. And in the end in the very latter end of his old age, he seeth the burial of his most dear wife Sara. 
Isaac.  Isaac, a man which other wise enjoyed great tranquillity & quiet, yet the grudges which were between his sons did trouble & grieve him. Whilst he liveth he seeth Edom his first borne son, not only being mad after many wives, but also thrust out of his famili, that is to say, out of the church of GOD. 
jacob.  jacob in getting of his wives is constrained to endure an hard combat against the covetousness of Laban: after that he had them in his own power: he bore a long season their most bitter brawlings, & the heinous outrages of his children. What needs many words? How great encumbrances felt David & many other holy men in their families? The which are put in writing to this end, that we should know, how we ought to walk among such thorns, from the which we may not think that we shallbe free. The best and most excellent men sometimes meet with the worst and unhonest wives: yea, & in good wives otherwise, yet are there to be found foul stains: want of issue, or the deaths of children of great hope, or that which is more lamentable, their lewd manners, and unlucky ends, the loss of friends, the loss of goods: and in a word, cumbersome and troublesome business, are common matters, the which are brought upon the stage of our life. But is our mind therefore to be vexed with unasswagable sorrow, and is both house and care of household to be given over? We ought rather so frame ourselves, that we constantly follow our calling, & rest in God, whether our labours and endeavours go forward or not go forward, the which we have taken in hand, according unto the form of our calling. Our house is to be governed, our family is to be instructed, our children are to be brought up, our wife is to be ruled wisely, but so, that at no hand thou think that the issue of thine affairs dependeth or hangeth upon thyself, nor that in any case thou trust unto thine own Wisdom. If thou have children, instruct them diligently: if GOD call them unto himself, take it not impatiently. Use thy goods present: 
A notable lesson.  but if they go from thee, employ all thy diligence, that look how much temporal goods departeth from thee, so much spiritual may come unto thee, that is to say, how much thine outward man is corrupted, so much thine inward man may be renewed and restored. Only go not beyond thy bounds: perform that diligence which thou art able, and oughtest to do: commit all the falling out and success of the matter unto GOD, otherwise thou canst not choose but be vexed with great tormenting.  

Against the pinching of covetous misers.  6 This also is to be noted, that Solomon witnesseth of himself, that he sound enjoyed his goods. For the vanity of misery sundges is mad and sottish, who dare not use the goods which they have gotten, and have no more that which they have, then that which they have not. Yet that rich glutton, the so fearful and unhappy end of whom is set down, followed his pleasures, enjoyed his goods abundantly and gorgeously. But in that same plenty and store of riches, and in the use of the same albeit never so frank and free, who notwithstanding will place felicity or happiness?  

No perfect quiet in any family.  7 We should therefore be far deceived, if we should think that we should find perfect tranquility & quiet in matters concerning our family, albeit never so well ordered and sumptuous: in the which doubtless there is much labour, and but little or no profit: but the more certain and heaped up reward thereof is vanity, and affliction or trouble of spirit, that we should make reckoning with ourselves to seek for an everlasting dwelling, and an inheritance elsewhere then in this world. To conclude, if we seek for gain, that we should know that godliness, joined with satiety and contentedness of mind, is great gain.   

The Exposition.  
12 And I looked back] This place is diversly expounded. For some do so expound it, 
This place diverse waye● expounded.  as if Solomon would signify that he having had experience of the troubles that are in keeping of an house, did seek after a more restful & quiet course of life, bidding farewell unto the care of the other, and set his mind again unto wisdom, of the which he spoke in the first chapter. But that this is not the true meaning of this place, I hope that the learned will agree with me, if the circumstances be duly considered. For Solomon no doubt, goeth forward with his discourse in hand, concerning Prudence or wisdom of man: neither could he repeat again that which he had said before of man his knowledge, without foolishly babbling or vain repetition of the same thing, for the which who doubteth that this writing is for? He hath noted out that part of Prudence, the which is occupied in the direction of household matters: the which in deed of itself is of great weight unto the use of life. 
Solomon now handleth the chiefest part of prudence.  And now he doth at large and excellently set down that which is the chiefest and most notable part of Prudence, namely that which judgeth of the whole life: the which teacheth what is good, what is evil, what agreeable, what disagreeable: judgeth of such things as fall out in the life of man, weighing the grounds and causes of men their actions: and therefore prescribeth counsel to order the issues of things, that a happy end may follow, showeth the danger that it may be avoided. The Books of politics or of such as have written of common wealth matters are full of this excellent knowledge, and the counsels of prudent men are directed by the guidance and help hereof. It is likely that so families & Cities were founded and ordained, that so great Empires sprang up and were increased, and that so the same were maintained & preserved. But what is the success of this civil prudence or wisdom. Solomon being taught also by his own trial and experience, will tell us hereafter: now he teacheth what it is, & upon how sure ground he speaketh of the same.  

Looking back.  By the word Looking back he meaneth a certain and sure purpose (for the Hebrew word doth not simply signify to see, but to turn about one his self to behold and mark a thing more heedfully) but yet so that with all the inconstancy of a doubtful and wavering mind, which gazeth about hither and thither, is thereby represented. For these things are to be joined with that which went before, & with the words that follow after, in the which he describeth and setteth out the alterations and changings of diverse courses & trades of life, 
The inconstancy of the mind of man.  the which do declare that the mind cannot stay long in any one sure and settled thing. He saith therefore that he looked back to see, that is to say, to mark, try, unstande, Wisdom and Madness, and Folly: that is to say, whatsoever went under the name, or but under the show of civil Wisdom: as we have expounded it before, for he repeateth again the same words. Civil Prudence or Wisdom is questionless a most principal and profitable part of Philosophy, and therefore the naming again of the same words doth very well agree unto it. The sum and effect is, that he speaketh not of a thing that is uncertain, but whereof he had good trial, knowledge and experience, as about the study whereof, he ranged not (as they say) over the fields, but took great pain and labour, and diligently gave himself unto the searching out of all the parts thereof. Therefore he doth very notably allege his own Example.  
For what is a man, etc.) The words are somewhat hard, but the sense and meaning is nothing doubtful. The very express significations of the hebrew text word for word is thus: What is man which should come after the King unto those things which they have done already? Some (as many of the Rabbins, as Jerome) by the word King understand God: 
The hebrew words I have left out of purpose, because I suppose them needless unto the ignorant reader.  and that in sundry senses, either that we ought to be content with the works of God: nor seek any further things then that which is made already, and that we ought not to find fault with his works: as wicked Carpers use to do: or, After the pronouncing of God his decree, that God is not to be prayed unto to revoke it or call it back again, when as it can by no means be called back again, but whilst we have opportunity of time, that we ought so to prepare and frame ourselves, that God be not compelled to exercise his judgement against us: or, that no man can so clearly and purely know the wisdom of his Creator and King, as he knoweth which is the Creator. Which things I confess, in themselves are true, but they are clean beside the purpose. Others also by the word King, 
another interpretation.  do understand God, but in this sense That it is in the pleasure and power of God alone that like as he hath created us so he also governeth the success of our affairs, and that therefore there is no man, that in this behalf can imitate and follow God, the King and Lord of all things, that is to say, do as he doth, for that is done, which he hath commanded: his counsel and will doth direct the successes of things the which power can by no means befall unto any man. But this exposition, albeit that it contain a very profitable doctrine, yet it doth not agree with the words and meaning. I therefore expound these things of Solomon, in this sense: What man I pray you is there that could have experience in more things than I? 
The exposition of the author.  Who when as I am King, and have had authority over so great a people, being endued with singular gifts from God, and have also taken great pains to know these things, have gotten most exact and perfect understanding of these things: and by good right may be a witness of these things, such a one as no exception can be taken against. I think that this is the plain meaning of these words, I acknowledge in this place no want of words, or suppressing any thing in silence, that is to be otherwise supplied, when as the words themselves may be expounded clearly, and according unto the matter itself. I expound the particle Eth for Gnal: which in comparisons is most usual: as if he should say, as appertaining unto those things, or concerning those things which are wont to be done, and which are to be seen in the common use and course of life. And that he speaketh of the knowledge and experience of those things, it is manifest by the words going next before, so that the meaning is plain, that in knowledge & experience of such things as appertain unto this life (so far as of men they are wont to be done) he far exceeded all men. And so I understand those words. The which they have already done, according unto the propriety of the Hebrew tongue, that is to say, are done, or are wont to be done, the which are in practice in the common course of man his life, and this word Now, or Already, signifieth an usual custom, and such as by use is as it were grown up. This also carrieth with it a great vehemency or force, where he saith, What is man, for, What man? 
What is man  as it were with a certain contempt the more to express the force of the comparison, and the word Adam, the which betokeneth a common and private person, is matched against the king. It is also of more majesty that Solomon speaketh of himself in the third person, using the name of a King, and that such a one as he was. 
To come after the King.  To come after the King is to follow the kings steps, or to compare and match himself with the King, as the Greeks use these words in the same signification, elthein opiso, antibolein, and apantân. Solomon therefore allegeth his own example, not to make vaunt of his virtues ambitiously: but to win greater authority unto his doctrine, when as namely he doth not reason of the matter which he propoundeth by uncertain hearsay, after the manner of school ezercise, or with certain dark sentences of rules but being taught by certain and sound knowledge, and by long and diligent experience. Therefore there is no need that these words should be included within a parenthesis.   

The doctrine.  

Why God will have us feel the troubles of this life.  1. God no doubt will have us to feel the thorns and troubles of this life, to the end that we should turn our minds unto the thinking upon better & more excellent things, and that we should be ashamed of our foolish and unprofitable diligence.  
2. Yet the rashness and lightness of the wit of man is hereby seen and perceived: that which it hath liked and embraced, 
The lightness of man his wit.  it by and by despiseth, He pulleth down, buildeth up, changeth square plots into round. Now if in mere civil matters there be so great weakness (as appeareth by that wavering rashness) how great is it in matters concerning everlasting life.  
3 By th'example of Solomon, 
What is true prudence.  we do learn that that is true prudence or wisdom, which is referred unto the necessary use of life. For what doth it profit to search after those things which are done in heaven, and to be ignorant of those things which are done at home: to behold things to come a far of, & not to see the things which are before our feet, & in daily practice in the common course of life? Doubtless the idle contemplation of Philosophers in their studies at home, is nothing else but mere trifling of idle and foolish men. Yet in that same prudent & actual knowledge of things, Solomon did afterwards deny that he found that same true happiness which he sought for.   

The Exposition.  
13. And I saw that] Intending to speak of the vanity of the prudence or wisdom of man, he necessarily setteth down some things, as it were by way of a Preface, lest he might seem to confounded together foolishness and prudence, that is to say, take away the difference of good and evil, which were mere folly.  
He entreateth therefore very fitly and excellently of the difference of wisdom and folly: as if he should say: is then therefore the study of wisdom utterly to be cast away, as if there were no difference between wisdom & folly, as if all things were disorderly, 
Great difference between wisdom and folly.  and (as they say) hand over head shuffled and tumbled up together? Solomon answereth That he hath seen, that is by certain arguments found out, and assuredly tried, that there is very great difference between wisdom and folly, yea & the same so great, as is between light and darkness: and that as light doth far excel darkness, so also doth wisdom by many degrees, surpass folly namely in regard of her most great and most excellent profits. He useth also a very notable resemblance, whilst he compareth wisdom unto light, and folly unto darkness. For like as light, as the first of all creatures, so the most excellent, distinguisheth and maketh a difference between the forms of things, & showeth every one of them unto the eyes, to be known by their natures: and contrariwise in darkness all things are mingled together, and nothing can be certainly perceived: so the mind being lightened by the force & power of wisdom, doth distinguish and sever good from evil, truth from falsehood, & clearly understandeth the things themselves as they are, the which folly blundering in dullness & ignorance, cannot discern but as it were groping, is busy about them with a blind endeavour. The which as it is true in the consideration of whole nature, so especially it hath place in the society & fellowship of mankind (of the which in this discourse his purpose is to speak). For they take the sin out of the world, the which bereave the life of man of the guidance & help of wisdom. 
The similitude of light and darkness usual in the scripture.  The similitude therefore of light & darkness is lively to show the difference between light and darkness, the which similitude is usual in the scripture to set out the estate of the godly & ungodly: for the one are said to be the sons of the light, & to walk in the light: and the other, are said to be the sons of darkness, and to walk in darkness. This kind of speech he setteth out with a new figure.  
14. The eyes of a wise man are in his head.] whereby he signifieth that a wise man is sharp sighted and circumspect, as namely through the benefit of that wisdom wherewith he is endowed, marking & noting as it were with a certain light the nature & circumstances of things wisely: yea & the very manner of doing them, wherethrough every thing is to be handled & ordered fitly or unfitly, 
The office of the eyes in the head of a wise man.  prudently understanding and considering what is done in season, what not, that all things may be handled rightly and moderately. These are the offices of the eyes, in the head of a wise man. Contrariwise, A fool walketh in darkness, that is to say, doth all things uncircumspectly & rashly: for it is matched against this kind of speech To have his eyes in his head, whereby such sharp sightedness is signified, by means whereof, we do in hart and mind at the very beginning of a thing, before we take it in hand, throughly see the middle and end of the same. And, To walk in darkness, is to order things confusedly & unwisely, according as they come to hand. 
To walk in darkness.  So the Greeks do speak of a fool, that he hath his mind in his heels. As we say in french. seal intendment au talon. The difference therefore between wisdom and folly is very great. But what I pray you followeth thereupon? I knew that all these had one end, that is to say, that it falleth out alike unto the wise man and unto the fool, as if he should say: Wisdom indeed is witty and sharp sighted, and foolishness is blind and uncircumspecte: yet is not wisdom of force so far, that she can bring things to pass at her pleasure, and rule and direct the issues and fallings out of the same. The issue of wisdom and folly is many times all one, the expectation of folly is disappointed, and so is also the expectation of wisdom. He therefore fitly noted the difference of them both in themselves: but least any man trusting unto the help of man his wisdom should imagine that the success of things dependeth and hangeth upon himself, and therefore should sacrifice unto his net (as the Prophet speaketh) that is to say attribute unto his own industry or diligence, the happy success of things, and not acknowledge God to be the author of them: he noteth also expressly the vanity thereof, setting down those circumstances, 
The first circumstance of man his prudence.  by the which the same is laid open unto the view of all men. The first circumstance is, that both the wise and the foolish have all one end, or that things fall out unto them both alike. Of which assertion there is a sure proof, the which he will flatly set down ver. 16 Both of them are bewrapped in the same inconveniences & miseries: the counsels of the wise man have no better success than the counsels of the fool, nay the fool many times hath better success in his counsels than the wise man, as both old and also daily examples do plentifully declare. The counsels of Dion, Demosthenes, Cato, Cicero, Brutus had most unhappy success. julius triumphed in a most bad cause: Marius, Sylla, Antonius had good success of their counsels, against the counsels and industry of most wise men. This therefore is a very great and shameful vanity of man his wisdom: that whilst it much bestirreth itself, it profiteth nothing at all. What doth the wit of man hereout gather.  
15. Therefore I said,] That is to say, I did thus reason with myself: if all one issue befall unto the wise man and the fool, the travail which is taken for the attaining of knowledge is altogether vain & unprofitable: & therefore the study of wisdom is to be cast away. He therefore maketh a notable garnishing of this doubt in his own person, that the thing may more effectually be set before the eyes, I saith he, employed all my diligence to govern my kingdom most wisely, and yet had I no such success as I would: peradventure some fool might have had as good success as I. 
A thing diligently to be noted through this whole discourse.  For these things are spoken according unto the supposition of man his reason (as we have noted in the first rule) the which doth reason according unto the outward falling out of things. Now it is evident, that both the good and the bad have success of things in common, that is falling out unto them both alike. Thereupon arise these troublesome & profane cogitations, the which he marketh with the badge of Vanity, and saith that when he had cast his reckonings he himself so gathered. For this is the meaning of these words, Therefore I said with myself, that this also was vanity, for he doth not entreat of any new matter, but of the self same the which he had noted ver. 14. That wise men and fools had all one issue of things. The which doctrine he also garnisheth and enlargeth in the next verse: describing a most earnest affection of that same vanity.  
16. For there shall be no] of all the inconveniences, 
Man his reason judgeth death to be the greatest discommodity  whereunto this life is subject (if we judge according unto the judgement of corrupt reason) death itself is the greatest and the sorest, which seemeth to be the end of all things. This Solomon affirmeth to be alike common, both unto the wise man, & also unto the fool, using an interrogation or ask of a question, for a great proof of the vanity of man. And how dieth the wise man with the fool? As if he should say: how can it come to pass that both the wise man & the fool should be taken away with one and the same dart of death: when as reason seemeth to require, that a wise man should be immortal by the means of his wisdom? for this is the true meaning of these words, albeit Jerome expound them otherwise. And he showeth in the first words of this verse the great inconvenience that cometh by death, namely that the remembrance of the wise man as well as of the fool is swallowed up and perisheth by death. Memory or remembrance is a certain immortal thing, commending even those that are dead: For an happy memory or remembrance followeth Abraham, Isaac, and other worthy men in the Church of God: and also we do honour with an happy remembrance those even among the Heathen, the which have lived honestly, and have well deserved of mankind.  
How great a trouble therefore and vanity is it, that the remembrance of a wise man doth perish as well as of a fool, for if a wise man, 
The remembrance of a wise man perisheth as well as of a fool.  so long as he liveth in this life, be diversly molested through the arts and practices of lewd persons, yet at least wise being dead, envy dying also with him, he ought to carry away glory and praise, as the assured reward of his labours, his happy remembrance remaining alive behind him, but the common course of life doth show, that the remembrance of a wise man as well as of a fool is blotted out, and buried with the wise man, in everlasting forgetfulness. For albeit that the remembrance of famous men hath been preserved in the monuments and records of histories, yet experience teacheth this, that many good men die daily, whose names also within no long space of time are utterly forgotten: whereas in the mean season, the lewd acts of desperate persons committed unto the destruction of mankind, do live yet through the memory of writing, for Catiline, Nero, Commodus, Heleogabalus, & other monsters, are named in histories, as well as Aristides, Photion, Cato, Octavius Augustus, etc. if happiness be sought after in the memory of things to come, as if by the benefit thereof, we should not all die, & a great part of us (as he saith) should escape the grave, how unhappy hath the condition of wise men been, whose remembrance, even after they have accomplished valiant exploits, is done away with perpetual oblivion & forgetfulness. These therefore are the cogitations & thoughts of man his reason. There shall be no remembrance of the wise man with the fool for ever, that is to say, the remembrance of the wise man shall no more remain for ever, than the remembrance of the fool. The reason is set down, Because that even by and by (for so the Greek writers do very well interpret the hebrew word, that I might let pass other expositions) all the days which are to come shall be forgotten, that is to say, within no long compass of time the remembrance of the wise man and of the fool shall be forgotten, 
All men shall quickly be forgotten.  the remembrance of the good & of the bad will easily vanish away: forgetfulness will forthwith consume all men alike. The wit of man doth most greatly detest this weakness and frailness of man his nature, as a chief calamity & misery. Therefore he saith.  
17. Therefore I hated] that is to say, my life was unto me no life, I was weary of this life, He addeth the cause, Because the work displeased me, etc. all the ordering and disposing of the affairs of men, yea of all things which befall in this life, was of me most hated, because of this notable disorder. For all things are vanity and Affliction or trouble of spirit, that is to say, heaped up with extreme vanity. Here also that old song taketh place, All things are vanity, etc. Whatsoever the wisdom of man goeth about, with what strength or aid soever it do fortify itself, yet notwithstanding it is subject unto miserable vanity. So it is not true, & sufficient wisdom bringeth contentedness, but foolish wisdom, mocking the minds of men with a vain title. And as hitherto he hath spoken of the persons, 
Nothing perpetual in the affairs of men.  so now he entreateth of the things themselves. For there is nothing perpetual in the affairs of men: great & everlasting are the forgetfulnesses of families, of cities, of empires, albeit never so great. These are the monuments of man his immortality, these are the triumphs, these are the cognisances: & yet men do not know that they are mortal, being taught by so many and so great experiences. This unruly rage of men's lusts is to be noted. For he saith, That he hated life itself, when as he earnestly thought upon it: the which must needs fall out unto those which do think upon the miseries thereof, according unto the judgement of man his reason. For most woeful desperation can no choose but be on every side. 
Pompeius Magnus.  Pompey the Great when he fled, his army being discomfited, and his matters past all hope, is said with a chafing mind to have disputed of justice, or of the providence of God, whether he had any care of man his affairs, when as he betrayed the good cause. 
Cato.  Cato, the best of the Romans, fell into such desperation, that he found no other more present way to assuage his sorrow, then to kill himself. These are the false collections of man his reason giving over itself unto immoderate or unmeasurable sorrow.  
This is the end of that same glorious prudence of man, when as it prescribeth & appointeth counsels unto a right course of life, that an happy issue may follow. As her endeavours are many times in vain & to no purpose, so of all her counsels and labours she reapeth as a reward, mere vanity and feeding of the wind. The discommodities have been set down, he will entreat of remedies in their place, after that he hath reckoned up other inconveniences also, with the which the wisdom of man doth wrestle.   

The Doctrine.  

Solomon doth not simply condemn wisdom.  1. In as much as he plainly putteth a difference between wisdom & folly, it is very manifest, that he doth not simply & in itself condemn wisdom, but according unto the supposition of man his reason whose reasonings he doth here lively describe.  
2. Prudence or the wisdom of man is a great gift of God, 
Prudence without the word of God is mere vanity.  and a necessary light unto the life of man: but if it be considered in itself, without the word of God, and godliness (the chief point whereof is the forgiveness of sins, the true foundation of regeneration or new birth: that is to say, of all virtues) it is great vanity. For as it is as it were aiming and leveling at a certain mark, 
Why God often times disappointeth the counsels of the wise.  so God doth oftentimes disappoint her counsels, to the end we should learn to depend and stay upon his providence by the which no doubt the successes of all things are directed and governed. We are therefore diligently to follow those means, the which God leaveth unto our power, but in as much as we neither ought nor can perform the issues and fallings out of the same, God is to be prayed unto that he will so dispose them, as he shall know expedient for his glory and our salvation, and what end soever he shall grant, we are to take it with quiet and contented minds. The creatures doubtless are not in our power, but in the power of God the Creator, which in deed giveth unto us the use of them, and useth also our travail, so far as him pleaseth: but that which we further put to of our own power, and go about to order the same use of them by our own counsels, is altogether in vain. God therefore forbiddeth us to trust unto our own wisdom, 
We must not trust in our own wisedom●  but that in such sort we crave prudence of him, that we wait for the success thereof at his goodness.  

The care of prudence is not to be cast of because of ill success in the same.  3 We must not therefore rest in the prudence of man: yet were it notwithstanding peevish waywardness, for this cause to cast away the study of prudence, because we have no good success therewithal: our calling is to be followed, & the issue or falling out of things (as we have said) is to be committed unto the providence of God, the which when as it disposeth not only the end itself, but also the means which tend unto the end: and prudence or wisdom hath no doubt the principal and chief place among those means: therefore diligence is to be employed, that we follow the guidance and help thereof, so far as it shall appear unto us, as the most certain light of our life, and a very great gift of God (of whom chiefly dependeth the force and power of the same.)  

Against ambitious desire of fame.  4 We are no doubt to labour, that by doing well, we may get a good and an happy name: yet the ambitious and proud desire of fame is to be driven out of our minds, and the same such a desire, the which as if it did win us immortal memory, doth feed our minds with a vain imagination. Let this be abundantly sufficient for us, that our names are written in the book of life.  

A great difference between the death of the godly and ungodly.  5 Albeit the common necessity of death without any difference doth entangle and wrap in all mankind, yet is there a most great difference between the godly and the ungodly. For unto the ungodly death is fearful, but of the godly it ought to be wished for: unto whom it is an entrance unto assured and everlasting happiness.  
6 Death may lawfully be wished for, 
Death in some sort may be wished for.  using a certain proviso or exception (as by the notable example of Paul) appeareth. But this waywardness is to be blamed, because of the encumbrances and troubles of this life, to take the matter so grievously, that we will be weary of living. For we ought so to frame ourselves that we may take the discommodities of this life with a quiet and contented mind, as well as the commodities: so to rejoice, as if we did not rejoice, and so to weep, as if we did not weep.   

The exposition.  
18 I also hated etc.] 
The second circumstance of the vanity of man his prudence.  He toucheth an other discommodity of the prudence or wisdom of man, the which is the second circumstance or note of that vanity, whereof it is pleaded guilty. The prudence of man is so busied in the contemplation of precepts and rules, that it is especially discerned and perceived in the practice or doing of those things, the which fall out in the common use of life. In this behalf the course and way to gain which they call the skill to get wealth, hath the first place. For in this place Solomon doth altogether dispute according unto the supposition of man his wisdom. 
Goods gotten with great labour, are many times by the heir carelessly spent.  He sayeth therefore, that this is a great vanity, that the most wise men do sweat and toil, and take much and long cark and care in getting of goods, being yet uncertain who shall be their heir, a wise man or a fool: whereof it often cometh to pass, that the goods, which were gotten with great and long labour, are lewdly and wastefully spent of a prodigal heir, which came to the inheritance without any pain. Which thing, how true it is, daily examples do sufficiently show: not only (as one sayeth) When as the forsworn faith of the father beguileth his partner and gest, and maketh haste to leave money to his unworthy heir: but also (as they usually say in the French proverb) for that, whether it be well or ill gotten, all things are dashed away at the coming of a fool. Therefore he sayeth, That he hated all his labour, etc. all his endeavours, which are taken in hand to get riches, in what kind of trade or course of life soever. For this is the meaning of these words, under the Sun, and there is in this behoof a great fault committed of all men of all estates and degrees. Because he shall leave his labour, (that is to say his goods gotten by his labour, by a figure called Metonymia) unto a man which shall come after him: for he shall not carry them away with him unto his grave, to pacify death with a reward: as it is said Psalm. 49. He dilateth & increaseth this discommodity.  
19 And who knoweth,] He useth an interrogation or ask of a question, unto the greater force and vehemency or force of the matter: for the vehement affection of the thing increaseth. For this is to be read with an anger and displeasure, as if he should say: I shall leave all my goods unto mine heir or successor, who, what manner of person he shall be, 
The cares of rich men.  neither I, nor any man else can tell: or else my son will prove lewd in conditions, and will dash away all my goods. Or else, all my children will die, and my goods shall fall unto him which made continual war with me & my children when I was alive (which kind of inconveniences are many times seen among kinsfolk) or else all my substance shall come unto one that is in deed a foreigner and stranger, and an heir shall enjoy them that is utterly unknown both unto me and mine. And yet he, be he what he will be, shall have rule over all my labour, shall have the government and possession of all my goods, shall enjoy and use them, and shall appoint of them at his pleasure, the which notwithstanding I have gotten with my great labour, and wherewith I have been wise, that is to say, the which I have earned with my wisdom and diligence. For by this word Wisdom (as I have noted before) he understandeth that pains and diligence which men use to get riches, whereby they wisely dispose their matters, and do get goods, honours, and all other external or outward things. He concludeth that this is vanity. For how vain a thing is it, after that a man hath toiled night and day, and hath gotten that thing which is necessary to live withal, not only to leave the same behind him, but also to leave it unto such an heir, which will wastefully spend all his goods? Solomon himself had experience of this vanity, whose son Roboam through foolish heddines lost a kingdom so well founded, 
Roboam.  and so many and excellent things so worthily gotten. The proves therefore of this vanity are not at all doubtful, the which the 39 Psalm doth also set down under the name of an image or shadow: A man passeth away in an image, he turmoileth, and heapeth together riches, and knoweth not for whom he gathereth them.   

The doctrine.  

We must not give over the care of our families because of the inconveniences the which are incident thereunto.  1. This doubtless is a great vanity in worldly affires, that goods are gotten with great labour for an uncertain heir: yet we must not so far let lose the rains unto our impatiency, that therefore we lay aside the care of all things and the disposing of our families. For in as much as we are men, so long as we are pilgrims in this world, we must not think ourselves free from any adventure that may befall unto man. Let us know therefore that the house is built in vain, unless the Lord do build it: and, that an heir is a gift from the Lord; and let us so think of the condition and estate of worldly things, that acknowledging the uncertainty of riches, we may cast our care from them upon the living God, giving unto us all things abundantly to enjoy: so long as we shall have riches, let us use them liberally in doing good unto our neighbours: let us lay up for ourselves a good foundation against time to come, that we may lay hold on eternal life, according unto the commandment of the Apostle. In the mean season let us follow our vocation: let us look unto our families: 
Our calling is diligently to be followed.  let us provide for things necessary by good and lawful means: let us plant trees that may profit in the age to come after us, taking such care for our children, as our parents have done before for us, let us follow the lawful course of nature and society, and let us not hurt our families with peevish carelessness. In the mean season, let us commit the success of our labours unto the providence of GOD, and with quiet minds, let us wait for at his hands things necessary and convenient in regard of this life, both for us and ours. Let us set these remedies against the uncertainty of our affairs.  
2. And of the hatred and loathing, 
A present remedy against too much carefulness.  the which is wont to rise in the hearts of men, by reason of the vanity of our affairs: let us consider how fit a preservative there is against the poisons of the over carking carefulness of men, in this most pleasant and present remedy, Godliness with a mind content with his estate, is great gain. And, Give us this day our daily bread.   

The exposition.  
20 And I turned about] Having set down those bickerings with the which the prudence of man doth diverse ways wrestle, the remedy remainth: lest that we should be swallowed up of the feeling of those inconveniences. Of this remedy Solomon being now to entreat, showeth by what degrees he did unwind himself out of these encumbrances, to wit, after that through the experience of the discommodities he had perceived, that happiness did not consist in the aids of man his prudence, nay that in it there was great vanity at the length he called back himself unto a certain more quiet and commodious course of life.  
I turned about, saith he, that is to say, after sundry windlasses, after the doings about of diverse deliberations, I came at length unto this point (for this is the signification of the Hebrew verb, 
Sabbothi.  which is taken intransitively) that I called back mine heart, etc. that is to say, that I did so far renounce every course, wherein this life of man is contained, 
Ia●sch.  that I did at no hand place happiness therein. For the Hebrew word is very significant, by which is expressed a repenting or giving over the hope of a former purpose. The Greeks do expound it by the verb Anataxasthai, to set in order, but not aptly enough: for unto the filling up of the signification of the word, there should have been added this word athumân, or, apeipoon, utterly giving over, or, clean renouncing, or some such like. Nazianzen translateth it very well: 
Nazianzen.  I was thoroughly resolved to lay aside and cast away these things, etc. jerom, I turned me to renounce in mine heart, etc. The effect is, that he having found out the vanity of man his counsels and labours, was brought into such straits, that he did plainly faint in mind, & gave over all his labour and enterprise, that is to say, did determine with himself, never to apply his mind or endeavour unto any thing, but like unto one that hated the company of mankind, casting away both weapon and target, to withdraw himself from all business. This is the simple meaning of these words.  
He addeth a cause, repeating the same argument, of the which he had spoken a little before, concerning the vain and altogether unhappy issue of man his wisdom.  
21 Because there is a man.] The blame of that unhappy issue is not to be laid upon the rashness or folly of men: for as much as there are men found, which leave nothing unassayed in the disposing and ordering of their matters, but do all things with great wisdom, wittily and with all diligence trying all things, and wisely disposing the means unto the bringing to pass of the matter: and yet they run into the same straits, into the which the most foolish do run by the word chocmah, he understandeth the skill to order things, 
Chocmah.  in taking of advise and counsel, and by the words Kischron and dagnath, he meaneth industry & opportunity in bringing things to pass, when things are done both after such manner, and in so fit time, as is requisite. Yet that circumspect prudence cannot avoid this most great inconvenience, but that an unknown heir may succeed, the which he sayeth to be a vanity, and great evil. For it is engraffed in us by nature to take great labour for desire and hope of continuing our stock, because that we seem in our children to be borne again, and to become as it were immortal. 
A great misery.  How great a misery or evil therefore is it, to have spent our whole life in toiling and sparing, to get some thing to leave to our children that should preserve our name and memory: the which notwithstanding when as we have hardly gotten, we must leave unto an unknown heir?  
Having therefore showed this inconvenience, the which no doubt is very great & grievous, in the two next verses he maketh a general conclusion of that vanity, wherewith the prudence of man is enwrapped, being as it were a brief repetition of the things going before.  
22 & 23. For what.] This life is passed away with diverse labours both of mind and body. And I pray you, what profit cometh then hereby unto men? namely this, sorrow, 
Continual vexations in this life.  indignation, vexations both by day and night, that there is no rest at any time given from great labours and sorrows, no easement in a manner, no intermission or ceasing. Then the which what can be imagined more vain, what more miserable? What man therefore well in his wits will seek for happiness in this life, by the help of man his Prudence or Wisdom?   

The doctrine.  
1 How truly this is spoken, experience, 
Nothing frameth well without the word of god.  a plentiful witness of things, doth abundantly show: and as this vanity is especially to be seen in those, who being inflamed with the love of covetousness, as it were with a firebrand, go about and do enterprise great matters (being ulcers of mankind, hurtful both unto themselves and also unto others, such as the Courts of Princes, and great Cities do nourish in great numbers) yet this is found to be most true in the common course of life, among all men of all degrees. Namely, that whatsoever they go about without the light of godliness, besides the word of GOD, by the direction and guidance of their own reason, cannot choose, but be heaped up with unquiet troubles, and great vanity, that we may learn to tame the judgement of our flesh, that is to say, our madness, and earnestly to be ashamed of our vanity.  

Why God will have us feel our miseries.  2 God doubtless will have us to be touched with an earnest feeling of our miseries, unto the which our life is subject, that through the knowledge of our weakness and miseries, we might run unto the remedy.  
Solomon therefore now at length in good time entreateth of the remedies, and after his manner, in good order, but not fully (for he will entreat of them in their place at large) yet so far as seemed needful for the discourse in hand. For it was dangerous, only to set down the difficulties or encumbrances of the wisdom of man, and in the mean season with no remedy to strengthen the minds of men being dismayed with these combats.   

The Exposition.  

Of the remedies against the encumbrances of man his wisdom.  24 There is therefore no good thing.] Solomon hath hitherto spoken of the diseases of man his wisdom: now he entreateth of the remedies, but how far and after what manner, we are to declare. For I do not agree unto them, which think that the issue and argument of the whole discourse is noted in this verse: but I suppose that in this place a preparation only is made thereunto. Before the truth can be taught unto any profit, first of all it is requisite that the clouds of falsehood be scattered and driven away, because that by reason of the common opinion growing in the minds of men, it is wont to spread over them dangerous darkness. 
First of all we must be careful to refute falsehood.  Therefore in refuting of falsehood ought to be our first care: but as the same is manifold, so we must use many sorts of engines to overthrow the same, that it being fitly put to flight, the truth may be avouched fitly and safely. Therefore Solomon hath dwelled long in the confuting of those things, in the which the reason of man imagineth happiness for to be. In all things he had found vanity and vexation of spirit: but especially in the prudence of man, against the which the combat is most dangerous. Against this vanity, which is a most assured note of unhappiness, he should have matched sufficiency or contentedness, the which likewise is a true note of happiness. But the foundation of this sufficiency or contentedness also is to be strongly proved, that there may be made a full demonstration of happiness. Therefore he doth in deed make himself away unto the principal and chief point of the whole discourse, that is to say, unto the demonstration of happiness, yet doth he not in this place touch the same: but in the fifth Chap. vers. 7. Fear God, the which he doth in plain words declare Cap. 12. ver. 15. That the end of the whole discourse is to fear God, for that this is the whole end of man, that is to say, herein consisteth the true happiness of man, as his chief end and scope. 
Vanity the unseparable companion of unhappiness.  As therefore vanity is an unseparable companion of unhappiness, so is contentedness and quiet of mind, the unseparable companion of happiness. Of this satiety and contentedness of mind he now entreateth, opposing and matching it (as we have said before) against the vanity of all those things the which do fall out in this life: yet taking fitly occasion of speech from that thing, in which he proved by sure arguments greatest vanity to be, that is, in the wisdom of man, wherein by the judgement and opinion of man his reason greater satiety and contentedness seemed to shine forth. What then? if in the prudence and wisdom of man there be nothing but miserable vanity, must the mind therefore be yielded over unto the tempest of careless despair? or must she seek for elsewhere that satiety and contentedness of mind? We must rather, saith Solomon, think upon the remedy, the which we shall find in the true use of GOD his benefits. This is the joining and knitting together of these words with those that went before, unto the 16. verse of the third Chapter. And unto this matter he useth evident and clear arguments. 
These words are better to be read by ask a question.   
There is no good thing.] An interrogation or ask of a question hath a greater grace, and more expresseth the meaning, as if he should say, After that it is found out, that there is great vanity in every trade of life, and especially in that last end, were it not best for a man, and most excellent, setting aside this so great carefulness of mind, to use and enjoy with a quiet and pleasant mind the things which he hath gotten with lawful labour, and ascribing those benefits unto the bounteousness of GOD, with thanks giving to apply them unto the sound use? Therefore he calleth, to eat and drink, 
To eat and drink.  pleasantly and merrily to enjoy the things present, the which appertain unto this life: as he doth by and by declare by an other kind of speech, To show his soul good of his labour, that is to say, to delight himself, and cheer his mind with the sound feeling and use of the things themselves. For, To see good, with the Hebrews, 
To see good.  is to enjoy the things themselves, with some pleasantness: which use in the verse 26. he by and by calleth gladness.  
The sum and effect is, that the sound and pleasant use of the things themselves doth far excel pensive and troublesome carefulness: and therefore as in the one there is great vanity, so in the other there is a golden and an happy satiety or contentedness of mind. That this is the true and right meaning of these words, the readers will nothing at all doubt, being environed with the help of those rules, which we have set down at the beginning, and wisely considering the circumstances of this place. For it is an uncivil thing to give judgement of a whole law by some one branch of the same law. We must also weigh the purpose of the speaker: the which not being rightly perceived and understood, 
Great wrong done unto Solomon, by foolish persons not understanding his meaning.  it cannot be chosen, but that we shall ascribe unto him foolish fancies besides his meaning. As in this and such like places frantic persons have done great wrong unto Solomon, whilst that they think him to be an upholder of Epicure like frenzies, as if he should teach that the sovereign and chief good of man did consist herein, if he follow his pleasure.  
But the bare words themselves, are not to be considered themselves by themselves, and severally, but by the purpose of the speaker, & being joined with the whole sentence. Christ biddeth, that if one give us a blow on the one cheek, 
Not the bare words, but the purpose of the speaker is to be considered in the scriptures.  we should hold him the other to strike. He biddeth, that if one hand offend us, that we cut him off: if an eye, that we pull him out: that we should geld ourselves for the kingdom of God, and such like. If a man will stick unto the bare words, not considering the purpose of Christ: how monstrous dotages should he father upon him, that is how fond & foolish should himself be, like as Origen, who being accustomed to defile the plain and naked truth, with the slabbersauce and dung of allegories, expounded these words simply, which are altogether allegorical, and went in deed and gelded himself: when as he rather should have renounced his philosophical pride wherewith he turned the truth into a lie, and should have been wise according unto the simplicity of the word of God, which kind of gelding of himself, should have been both acceptable unto God, & profitable unto the church of God, and also unto himself. The Prophet denieth that God ever commanded the Elders of the jews to sacrifice unto him, & doth detest all the ceremonies, yea and also the temple itself. Who is he that seethe not, that the bare words, so as they do plainly sound, are disagreeing from the truth, and therefore that they need interpretation? For the truth is not contrary unto itself. But nothing is more forcible than those kind of speeches, neither could any thing be devised more evident and plain and the darkness is not in them but in our minds, namely by those excessive speeches of words, the dullness of men is to be shaken of, which are nothing at all moved with the common and usual manner of speaking. Christ therefore meaneth, that injuries are patiently to be borne, and that thus far, 
The meaning of the former sayings.  that we do not render evil for evil, and that we should redeem peace, although it were to our own private discommodity. He will have us to renounce all things, yea even our own selves, that we may serve God freely, being discharged of all business, the which might let our free course: and therefore he doth not command us after the manner of bedlams, with mad violence to rage against our own bodies, neither doth he bereave us of common sense and reason, nor forbiddeth lawful means of putting away injury. That these things are spoken truly, and according unto the meaning, no man well in his wits will deny: like as that same precise denunciation or bold saying of jeremy speaking according unto the supposition of the jews (because that from their Ceremonies they shut out faith, 
The place of jeremy.  the foundation of the worship of God) for in this respect he denieth that God commanded ceremonies unto the jews. But that same lightning of speech was more fit to terrify and make afraid the boldness of Hypocrites, which do sin, not of ignorance of the will of GOD, but of a lewd and wicked mind, as the Prophet teacheth, more at large in that sermon.  
These Examples have I alleged, to show that in such precise and straight kind of speeches we must not stick unto the bare words, but that the sentence itself is to be considered: and by it to give judgement of the words: that which seemed to be spoken simply is no doubt to be understood but in a certain respect, neither do those kinds of speeches want either their force or light the which I apply unto this place thus.  
Solomon saith that this only is good & profitable unto man, to eat & drink: shall we understand these words in this sense and meaning as we do these of the Epicures, 
How this place of Solomon is to be understood.  Let us eat and drink, After death there is no pleasure. Or these, These things I have which I did eat, and which my gordged lust hath devoured: but those other and excellent things remain which I have left behind for others, and such like grunting of Swine? The purpose of Solomon is to be weighed, the whole sentence is to be examined, that we may clearly understand the force of the words, and to what end they are alleged. His purpose therefore is to teach by remedy of what things that vanity may be cured, 
The purpose of Solomon.  the which he hath showed to be in all the counsels and enterprises of men. He setteth down as a remedy against this, the sound and pleasant use of the things themselves: This he calleth To eat and drink that is, sound to enjoy those external and outward things, the which do appertain unto the nourishment of the body. And he addeth a plain exposition. To show his Soul good of his labour, and lest he might seem to speak of profane and Epicure-lyke Gourmandize in eating and drinking, he will have God to be acknowledged the author of those benefits, in these words, which follow by & by, This also I have seen, that this is of the hand of God himself. And that the matter may be more clearly understood in the next verses he setteth down a garnishing of the same sentence. Who then (unless he be a very fool) will say that in this place the opinion of the Epicures is maintained? 
Solomon doth not maintain the opinion of the Epicures.  And he useth of set purpose the words of Eating and drinking, & that more clearly and expressly, then if he had set down common and usual words. For his meaning was to compare pleasure with the Prudence of man, this vanity whereof he found fault with in these last words, that it cannot enjoy the things which it hath gotten with great labour: but in pleasure there is at least wise a pleasant feeling of the things themselves, and some present fruit is reaped. And the most simple use of honest pleasure is, to eat and drink, and necessary provision for the maintenance of life, the which those that are most precise cannot simply condemn. Therefore he saith afterwards, That our whole labour is for our mouth, that is to say, that men labour to this end, that they may have wherewith to maintain this life, and he said, To eat of their goods, for, to enjoy and use their goods. To conclude, these words are not spoken by way of imitation, in the person of Belli-gods and Epicures: but they teach the true and right use of the gifts of God, as it is by him ordained, and they do limit it out by the simple measure of eating and drinking, and do will these gifts to be of us received pleasantly and merrily, namely that we may both acknowledge and worship God the author and giver of them al. Therefore he addeth, that the use of bodily benefits also, is the gift of God, and that he hath seen it, that is to say, 
Godliness the foundation of contentedness.  understood it by assured arguments. Godliness, no question, is the foundation of that same satiety or contentedness, of the which he will entreat in his place: neither can it or ought it to be severed from this true use by any means. For no man can have true and sound contentedness of mind without godliness, yet this is true, that God hath bestowed upon man many benefits and the same very great, not only to cherish the mind of man but also for the nourishing of his body, both for necessity, and also for delight. For as God is the maker both of the minds and bodies, so he giveth unto both that which is needful and convenient.  
Moreover he by and by setteth down (as we have said before) a garnishing of the 24. verse. For it was needful that this necessary doctrine should diligently be beaten into our minds. He had said that the good of man, that is true contentedness of mind did consist in the sound use of the things themselves. This he confirmeth by his own example.  

He allegeth his own example.  25. For who,] That is to say, who doth more soundly and pleasantly enjoy the things that he hath gotten, than I do? verily I speak not of a thing uncertain, and dark: I have learned by mine own Experience, how much the use of things is to be esteemed.  
In his own person therefore he exhorteth every body whilst he may to use and enjoy his own goods. For, for whom is it more meet and more convenient to enjoy the things that he hath gotten, then for him, who with his labour hath gotten them? By the word Eating, 
Eating what is signifieth.  he meaneth that lawful and sound use of things, which is joyfully received with a good conscience, and with quiet of mind. For it were a mere folly, & a thing altogether void of divinity, to preach of the quietness of mind, and of the joyful using of the benefits of god, and in the mean season with vain cares to vex and pine away the mind. Let it therefore be a shame unto us to teach those things, the which we cannot apply unto ourselves: so that we may truly say with the Apostle. I believed, and therefore have I spoken. The Example of the Teacher is very effectual and of great force, mightily to inform and instruct the minds of the Scholars. 
Solomon lived not in all points according unto that which he taught,  Solomon in deed was no Master that proudly trifled of high matters, as it were above in the clouds: but yet I would to God he had applied unto his profit all those things which he knew. Here the infirmity and frailty of man is to be seen, so that the very best cannot so thoroughly in life and manners express the knowledge of the best things, but that they often go awry. But we live not by examples, but by laws: by the which judgement ought to be given of the very best men.  
26. Further he had said, that the same sound use of the Creatures was the gift of God: now he handleth the same matter more exactly, making a comparison between that quietness or contentedness, and vanity or vexation of spirit. 
A token of the love of God.  The sum and effect is, That quietness of mind, is a token of God his loving kindness, as contrariwise that same pensive care to get riches, 
A token of the wrath of God.  and when they are gotten, not only to have no use of them, but infinite vexation of mind, is an assured testimony of the wrath and revenge of God against the wicked. This is the plain meaning of these words.  
Because unto a man which is good before him, that is, whom he loveth, whom he alloweth and embraceth for good (for so doth that kind of speech signify) He giveth, that is, of his bounteousness bestoweth, Wisdom and Knowledge, that is, the prudence and means to dispose and order his matters, and Gladness, contentedness & quietness of mind, to use and enjoy with gladness the things which he hath gotten by wisdom and diligence. Contrariwise, Unto the sinner, that is, unto the wicked and Hypocrite, or infidel, he giveth trouble, he layeth this punishment in his just judgement upon him, That he heapeth & gathereth together riches, that is to say, greatly turmoileth himself in hoarding up wealth: To this end forsooth, To give those things which with so great labours he hath heaped up, unto him that is good before God, to him whom it pleaseth God, whom God hath appointed his heir and successor, one whom oftentimes he knoweth not, and which will lavish and dash away those things, the which he with great labour & hard sparing hath hoarded up. This unhappy end of goods gotten with so great labours, according unto the doctrine before largely handled hitherto, he calleth Vanititie and feeding of the wind.  

The abuse of prudence condemned by Solomon.  And he declareth more plainly wherefore and after what manner he hitherto condemned Prudence, that namely which falsely concludeth that is to say, the abuse thereof, not in itself and simply (for it is the singular gift of God for the preservation and maintenance of this life:) but so far as it engendereth in the minds of men a certain too earnest desire of fleeting and fading things, it is no doubt to be condemned: because both by inwrapping our minds with the thorns of cares, it maketh us miserable, and also draweth us from the hope and love of heavenly things. And whereas he sayeth, that this quiet and peaceable contentedness of mind is the gift of God: and contrariwise entangled and cumbersome pensiveness, to be the punishment of God the judge against wicked and lewd persons: moreover, when as he teacheth that the issue and end of these things is ruled by god (that is to say, that these things, as he speaketh, are done before God) he plainly calleth us back unto the providence of god, the which (as he saith in another place) maketh a difference between the rich and the poor, and doth constantly govern all the parts of our life.   

The Doctrine.  
1. Against that vanity which hath a large rule over all the parts of the life of man, the sound and joyful use of the creatures of God, 
A present remedy against the vanity of men.  is a most present remedy, the which he giveth us unto this end, that we should use them joyfully and soberly with thanks giving. The use no doubt of a thing carrieth a great stroke and force in all matters: and therefore they deal preposterously, or overthwartly and do pervert and overturn the liberal mind of God, the which do subject themselves, and become as it were slaves unto those things, the which he hath put under their power. In which kind the covetous misers, and prodigal spendthriftes do offend with clean diverse and contrary affections: the one, with too great and immoderate desire of getting: the other, with a desperate outrage in spending: but both of them do foully overturn the pure and right use of the Creatures of God.  
2. This use is so to be limited, that first of all we do hold, 
God liberally provideth both for soul and body.  That GOD the maker both of souls and bodies, doth liberally according unto his bounteousness and providence provide for them both. As the body is created of GOD, for the receiving of the soul, as it were a Stranger, so there is great friendship and Affynitye between them both.  
God therefore will have the body so far to be provided for, that the soul may be well: between which and the body there must needs be a fellow feeling, that if the body be ill at ease, the mind being grieved, can hard and scarcely do his duty. God therefore hath given for the maintenance and nourishing of the body not only things necessary, but also serving for pleasure and delight, the feeling and use whereof should especially appertain unto the mind, and he hath in such sort disposed the judgement and as it were the arts of them, that both the mind and body might be profitably and pleasantly nourished by them. Which manifold bounteousness of God the Prophet doth lively set out, Psal. 104.  
3. Of this use, 
God maketh his bounteousness common unto all living creatures, but especially unto man.  this is as it were the first degree, That GOD a bounteous Father, will have this his bounteousness to be common unto all living Creatures, but especially unto mankind, unto whom he will not have himself be without witness, whilst he deserveth well at his hands by sundry kinds of benefits (as the Apostle sayeth) giving rain and fruitful seasons from Heaven, and filling the hearts of men with meat and gladness. And these in deed are great benefits of GOD, but yet such, that we must not think the true and right use to consist in these. For as the greatest part of men abuseth them intemperately, this also is true; that the most temperate and of sober men that are not regenerate, 
The unregenerate have no right to use the creatures of God.  have not in their power the same right use of the Creatures: as who have no right to use and enjoy them (for they are no Sons, but Strangers) and are destitute or void of that wherewith all things created are sanctified, that is to say, Faith, without the which whatsoever is done is sin.  
Thus far all men not regenerate are usurpers or unlawful possessors of the benefits of GOD, the which he would have extant in this world, to declare his bounteousness especially toward mankind. This therefore is the first general declaration of the bounteousness of god, in the use of his benefits.  
4. The second degree is, wherein the true and right use altogether is to use the gifts of GOD soberly and soundly with Faith and Prayer, 
The benefits of God are to be used with faith and prayer.  the which is proper and peculiar only unto the faithful, for whom (as the Apostle sayeth) GOD hath created these his gifts, that they might use them. For they are sons, and therefore Heirs of the world, by the promise made unto Abraham. As therefore the right of all things doth belong unto them, so also is the possession and power, and way to use and enjoy them evident to be theirs. For the best right of getting a thing, is by inheritance. Therefore as by right of inheritance the whole World appertaineth unto the Faithful, so ought they diligently and earnestly to think upon the right and lawful use of those things which are contained within the compass of the World: for the chiefest point of dominion doth consist in the use.  
Now the Apostle doth define the use thus, And they which use this World as not abusing it. 
How the faithful abuse the world.  The faithful do abuse the world which forgetting that they are heirs of the World, do so serve the world, as if they were Husbandmen or Servants, and not Lords, that is, when as they encumber their minds with divers cares, and do not use and enjoy the benefits of GOD with an appeased and quiet mind: they voluntarily seek business to trouble themselves with all, and do not enjoy that quietness which GOD would have them use, as heirs. We are not ignorant of the conditions of Masters, and of Servants. The Husbandman taketh pains day and night in tilling and looking unto the ground of his Master? The Servant, or he that doth the business, goeth about the business of his Master with great pain and danger, whilst his Master sitteth at home quietly and at ease. The rich Master meddleth not with the troublesome burdens of his affairs, yet it falleth out for his benefit and profit whatsoever is paynfullye ordered and done by the Servants. The use and profit of their goods returneth unto the Masters, the pain and care unto the Servants, by whose travail and service their things are done.  
So the wise man admonisheth us to think of the use of these fleeting things. 
The applying of the former similitude.  That the use of the benefits of GOD, is the gift of God, through whose liberality the Faithful use with a quiet mind, the goods which they have gotten: Contrariwise, upon sinners, that is to say, upon men which are not regenerate, he layeth this punishment, that they bestow much care and labour in hoarding up of riches, and yet reap no fruit, no profit of their labours. For they are not endued with that appeased and quiet mind, wherewith the true use of things is received, and by the just judgement of god, those goods the which with so great labours they have heaped together they often times leave unto strange Heirs▪ In the mean season, 
Let the wicked worldlings note this well.  for that they are strangers, and Intruders, and no lawful Possessors, they do not eat and drink, nor show unto their Souls the profit of their goods, as the Sons of GOD do: but as thieves they devour other men's goods, and vex themselves with infinite Lusts, and therefore are destitute and void of the true use of things.  
5. But many things seem contrary unto this Doctrine. 
Contraries unto this doctrine in show and outward appearance.  For who is he that seeth not that the Faithful are not only driven out of the whole World, as draff and excrements, but every where to be pitifully vexed, as of all men the most miserable? contrariwise, that the wicked rule the roast, triumph, have kingdoms and empires in their power, authority, rule, riches especially above all other men?  
Furthermore, Experience doth plentifully a● abundantly show that to be true, which the Prophet speaketh of the wicked. That no trouble presseth them, like as it doth other men: and that they are free from the miseries, wherewith other men are touched. Contrariwise, that the water of Sorrows and Griefs are poured into the minds of the godly, as it were out of a full Cup. And there are to be found often complaints of holy men concerning this matter. As concerning the first, for a strong and sound answer against this backbiting of the flesh, 
Answer unto the former contrarieties.  this we ought especially and principally to hold, that the assurance and full persuasion of Faith is certain, and therefore certain, because that it looketh not upon those things which are subject, and lie open unto the eyes of the body, but upon the things which are not seen with the eyes. But the one, as being eternal, are most strong and sure: the other, as temporal, and but for a time, most weak and brittle. Therefore, as from sure and everlasting principles and grounds, there arise sure and everlasting conclusions, so from the sure grounds of Faith we ought to look for sure and everlasting conclusions, for that is a very worthy saying of the Apostle, 
Heb. 11.1.  That Faith is the substance of things hoped for, that is to say, that which maketh, that the things which are hoped for, be in deed, a sure proof of things that are not seen, namely for because it gathereth a most sure demonstration of the things which can not be noted and perceived with these bodily eyes, as of things everlasting.  
Let this reason therefore very greatly prevail with us, and so let this be assured and certain, 
The fullness of our felicity is to be looked for in heaven  that that spiritual inheritance is also spiritually to be esteemed: and that so far, that according unto the promise of the true God, is fulfilled in us abundantly. Indeed the fullness of our happiness abideth for us in heaven, yet do we feel sure and undoubted Pledges thereof, in this life. I will therefore speak of the lawful use of those things which do appertain unto this life, and of that contentedness of mind, wherein that same true use doth in deed consist: the which no man well in his wits will deny to be assured Testimonies of that same inheritance, and according unto this true principle or ground, That he is happy, which is contented. be it, that the Godly be banished, that they be vexed: contrariwise, let the wicked triumph, let them bear the sway: on the other side who well in his wits will deny, that GOD is Faithful in his promises, 
Singular comforts.  that he doth so order and rule the afflictyons, or troubles of the Godly that are his, that in the midst of their Battles, he also doth strengthen them, and giveth again a joyful issue, that is, presseth, but not oppresseth them, nay by the greatest feeling of affliction, giveth greatest tokens of his goodness, by the reward of most famous victory? Doubtless the faithful in all their miseries do feel a singular contentedness of mind, namely that same hope which never maketh them ashamed: nay, the which in the wart of things maketh them more rich than the richest men, which are profane and ungodly: On the other side: 
Terrors for the wicked.  What is it to be tormented with the Fyrebrandes of conscience? the which howsoever it do not always burn the minds of the wicked with like pain and violence, yet sin lieth always before the doors: and, by what means soever their minds are lulled a sleep, yet this is true, that they are not heirs but strangers, and therefore that the right of those things, the which GOD in this world hath created for his sons, doth at no hand belong unto them at all. This doth faith both see & believe, the which flesh is ignorant of, and doth scorn: yet the demonstration of faith is true, & the slander of flesh false and foolish. Let us therefore say that the worldlings (that we may return again unto our comparison in hand) in whose power are kingdoms and Empires, are the servants and ministers of the church, for the which, in the fellowship of mankind, whilst they undertake sundry pains & troubles of government, they prepare an house or resting place; that whilst they giving themselves unto the heaping up of wealth and getting of most cumbersome promotions, vex both mind and body, the faithful may enjoy most quiet rest. So whilst the godly enjoy contentedness, the unfaithful reap the fruit of their inheritance, they endure only the burdens and toils of the world. Furthermore, for as much as the fullness of our inheritance remaineth for us in heaven, and that therefore we must travail thither through the rugged ways of this world: let us remember that we shall then be the lighter and more ready unto our journey, if we cast away the burden, as it were the pack of these cares: and contrariwise that they shall not be fit for this voyage, which shallbe loaden and letted as it were with an huge weight of riches & honours. 
Why god denieth unto his the abundance of earthly things.  God therefore will deliver us from the hurtful store of earthly things, that being free from the cares thereof, we may both enjoy things present sound, and more certainly hope for the happiness to come: of which double benefit, the thorny cares of this world do deprive and bereave men: and therefore it is true that the faithful only have the certain use of these things: the which we set down at the beginning.  

How the godly are to behave themselves in these earthly things.  6 How then shall the faithful use these things? namely so, that they neither stay upon them, nor utterly refuse them, but use them indifferently. If they have them, let them use them with thanks giving, and let them acknowledge in them, and worship God the author. If they have them not, let them not greatly care, and let them think that God doth this way provide for their salvation: let them rejoice, as not rejoicing: let them weep, as not weeping. This mediocrity or mean, that same gorgeous wisdom of the flesh (as the Philosophers do describe and prescribe it) doth not teach, but the spirit of God, the which in deed showeth unto the faithful, that these are not imaginations or quiddities, but true and certain demonstrations, the which the faithful do find and feel in their whole life. These are the mysteries, in the which that all the faithful aught to be nuzzled and entered, the Apostle in the fourth to the Philippians doth teach by his own example, which Apostle is so to be reconciled with this place of Solomon, that they learn both to be hungry, and also to abound. In this tranquility or quietness of mind, the faithful have true contentedness, the which we have often times said, to be a true note of happiness.  
7 These things being thus set down, the difference is manifest between the afflictions wherewith the faithful are exercised, and those wherewith the ungodly are pressed. 
A difference between the afflictions of the godly, and of the ungodly.  God doth afflict the faithful and the unfaithful, but after a diverse manner: they weep and laugh both of them, but after a diverse manner also. GOD afflicteth the faithful, as a father: the unfaithful, as a judge and an enemy. Both Cain and Esau wept, but to murmur against GOD, through the horrible feeling of his wrath. David and Ezechias wept, to move the fatherly love of God unto mercy with their tears, by the showing of their earnest repentance. The unfaithful laugh, that they may weep: the faithful weep that they may laugh, and they laugh, large joy being powered into their minds by the feeling of GOD his goodness. According unto the appearance and show therefore of outward things judgement can not, 
Afflictions in the godly.  nor ought not certainly to be made either of the love or anger of God. Afflictions, unto the sons of God, are testimonies of his love towards them, through the which he will have them enter into the kingdom of heaven. 
Afflictions in the wicked  Unto worldly men, which place their chief felicity in these fleeting and fading things, troubles cannot but be tokens of God being most angry with them. God therefore layeth vexation of mind upon the sinner, to weary himself much in heaping up of richesse, and yet not to reap any profit of his labours, but to leave his goods gotten with great toil, both of mind & body unto an unknown heir, as a punishment: as he also threateneth the hypocrites by the Prophet, That he will take from them their bread and their wine, as an infinite discommodity: for the unfaithful can most hardly forego those things. Contrariwise, God giveth unto his, wisdom and knowledge, & gladness, that is to say, wit, and good and prosperous success in disposing of these things, and joy of mind in the sound use of them, as most certain testimonies of his love towards them. 
A most sweet promise.  And there is a most sweet promise agreeable hereunto, That God will give sleep unto his beloved, that is to say, that he will grant unto his, prosperous success, even when they be as it were a sleep. 
Plenty threatened unto the ungodly as a plague.  Contrariwise the Prophet threateneth unto the unfaithful and hypocrites, plenty and store of earthly things, as great unhappiness, namely, that it shall come to pass, that their name shallbe written on earth: that is to say, that they shall have none other but an earthly benefit. The effect is, that calamities & troubles shall befall unto the unfaithful for a great punishment, the which they, as too much fastened unto the earth and earthly things, do greatly fear. Contrariwise, that the faithful, even in these earthly things shall feel the goodness of God, that they may learn the true way to use this world, with sure and sound contentedness of mind: the which they must diligently set against that vanity, which beareth sway in all the parts of life, to the great misery of mankind.  
8 Whereas he commendeth the joyful use of things, as the gift of God, it is manifest that the rule is true the which we have so often repeated, namely, that the things themselves, and the pleasure which is taken of them, 
A true rule diligently in this whole discourse to be noted.  is not condemned, but the abuse of the things. For this general saying is true: Whatsoever God hath created is good: and nothing is to be refused, if it be taken with thanksgiving, as the Apostle speaketh in plain words: and therefore, that the forbidding of marriage, meats, and other outward things, which God hath appointed for the use of men, is a doctrine of devils, etc.  
9 In that he calleth the lawful use of things, 
We ought not idly to live of other men's labours.  our labour, it is brought to pass, that it is contrary to this doctrine of true contentedness of mind, idly to enjoy other men's goods: the which biddeth us to show unto our soul our own labour, and not the labour of others. Doubtless as honest labour hath been commanded unto man even from the creation of the world: so idleness is a plague and destruction unto the whole life of man.  
10 Yet forasmuch as he calleth this use the gift of God, proceeding from his hand and liberality, it followeth, that all the success of our labour doth depend and hang upon the providence of God, 
All the success of our labours dependeth upon the providence of God  without the which all the enterprises of men are in vain: and therefore that it is meet and right that we commend our labours unto him. And when as things go well with us through the benefit and bounteousness of God, we are to give him thanks, neither ought we to handle the matter so, that we abuse his gift, in prodigality and intemperancy.  

In what respect Solomon condemneth prudence.  11 Now it appeareth by this place, how far Solomon hath condemned the prudence or wisdom of man: that is, that he doth not condemn it in herself, but the abuse of it. For he doth acknowledge diligence and painfulness about matters concerning our family to be the gift of God, the which God useth for the governing of the success of our affairs.  

Quietness of mind in the use of things, is the gift of God.  12 Quietness of mind in the use of things appertaining unto men, is the gift of God: carking and restless carefulness, is a punishment, against the infidelity of profane persons, the which is as much as they trust not unto God, there is no marvel if they be tossed up & down with the waves of tediousness & impatiency.    

The third Chapter.  
1 Unto every thing.] He bringeth a new remedy against the vanity of man's wisdom, 
A new remedy against the vanity of man's wisdom.  the which whilst it goeth about to rule itself, taketh in hand many needless things without a calling, as if it would bring under her power & subjection the moments & seasons of times: the which when as they fall not out according unto her wish, it cannot be chosen but that it must needs be greatly dismayed. Against this same uncircumspect and unlawful hasting, the stepmother of good order, the wise man setteth the earnest thinking upon the providence of God, by whose force and power, when as all things are duly governed, he teacheth that it lieth not in the power of man his counsel to prevent the time foreset by God: and therefore, that it is a good and present remedy against the vanity of our counsels & enterprises, to depend and stay upon the providence of God, & patiently to wait for those times & seasons, the which he himself hath appointed, and that we be not so foolish & mad, as to think that the opportunities of fit times for the doing of things set down & limited by god, can be changed by our prudence & industry. The sum therefore & effect is, that, forasmuch as the courses of times are set & determined, it were a mad & altogether an unprofitable thing, to go about any thing further, & to be against the providence of God, the which ruleth the moments & seasons both of things & times, yea, and also of our whole life, but that the impatiency and rashness of our flesh is to be restrained & held in with this bridle: 
A bridle against the rashness of our flesh.  These things must needs have been done at this time, and after this manner, because God hath so appointed: but if thou shalt be against it, whatsoever thou further takest in hand, shall be unprofitable and foolish.  
1 Unto every thing] in the beginning he setteth down a general saying and sentence, That there are certain and set seasons and courses for all the things and enterprises of men, the which the providence of God both hath appointed, and also doth constantly order and dispose. The word Zeman signifieth a set time, 
Zeman. Kairos. Chephets.  occasion opportunity, ho kairos, a moment or point of time. Chephets he calleth a trade or course of life, to epitedeuma, a purpose, as beneath ver. 17. Mercerus noteth, that in the style and phrase of speaking in the Talmud all things are called Chephatsim, like as the Greeks have translated it to panti pragmati, unto every thing. In that this word, under heaven is adjoined, I altogether understand it of the enterprises of men, not that it should be referred unto God: by whose will notwithstanding these times of things are appointed and disposed. For he had said unto every thing: by which word the things of nature are understood. This generally set down he proveth to be true, by induction or bringing in of diverse and sundry things, the which may be brought into two sorts, natural and civil, that is, those things which consist in nature, and the which are conversant in the counsels and enterprises of men. For these things are to be taken simply, and not to be entangled with the forgeries of allegories, 
Needless allegories.  as many expositors foolishly do.  
2 A time to be borne, or of bringing forth, and a time to die.] no doubt the seasons and very moments of our birth and death are determined and set down, the which the wisdom of man can by no means change. For the ends of our life are in the hand of God. A time to plant, etc.] In things also without life, nature hath her certain & set courses appointed her by God. Plants do grow up at their time, and do die also at their time. Yea, countries themselves have their times: some time they are wonderfully garnished & increased & beautified with cities: sometimes they are laid waist, & lie ruinous & at decay. Some times Asia and Graecia flourished with cities: now they lie desolate. jewrie, how notable a change hath it had?  
3 & 4 A time to kill.] His meaning is, 
Prosperity & adversity governed by God.  that prosperity and adversity is governed by God, as also by these words, A time to weep, etc. to put us in mind that those diverse casualties of our life, as sickness, death, burial, gladness, & all things both privately and publicly, do come from the providence of God: He addeth,  
5 A time to scatter abroad.] diverse interpreters do diversly expound this place. 
This place diversly expounded.  I wittingly and willingly overpass mad allegorical interpretations. For what doth it profit to load the reader with these trifles? I understand this place simply of matters belonging unto household, that he should teach, that there is a time of gain, & a time of loss. So To gather stones together, & to throw them abroad, is to get goods, & to lose, as he saith by & by. For that which some say of building and pulling down a wall, is nothing at all unto the purpose. With household matters he joineth marriage: for these words A time to embrace, 
Marriage.  etc. I understand of marriage: that he should signify that marriage, the foundation of mankind, is governed by God: to the end we should learn in a matter the most of weight of all the things which belong unto this life, to depend upon the providence of god, having wives, as not having: as the Apostle speaking of this matter, hath said. He setteth out the self same matter of the courses & changes of family matters with other kinds of speaking also: for the knowledge of this thing doth especialiy appertain unto the wisdom of man, of the which he speaketh.  

To cut.  7 A time to cut.] for that which he said To lose, he in this place by a figure calleth To cut: To sow up again, 
To sow up again.  he useth for to win again, or recover a loss. And he doth not without cause note the times of holding our peace & of speaking, as which in the life of man bear great sway. Also he doth not overpass those things the which in life do very much prevail, namely love and hatred, among private persons: war & peace between cities, for the words are plain.  
8 A time to love.] Doubtless there are to be found among men certain fellow feelings and loving affections, as also the contrary, the which the providence of God without all question doth govern, diversly turning and stirring the minds of men unto both parts, according unto his pleasure. And that war & peace are ruled by God, both the word of god and also experience doth abundantly show. By this reckoning up therefore of diverse things is concluded this general, That all things and enterprises hath their proper and set times, and that, 
War and peace ruled by God.  by the providence of GOD, both Nature herself, and also the fellowship of man are wisely governed: yea, and all things the which do diversely fall out both in the one and the other. These things thus set down, he concludeth.  
9 What profit.] that is, if a man go about any thing against these times ordained by God, albeit he use never so great labour & diligence, he shall altogether lose it & weary himself. For this is the conclusion of the things going before, & therefore this condition of foolish & overthwart enterprise is to be understood. This conclusion he garnisheth & amplifieth with a new circumstance, to the same end & purpose.  
10 I have seen the trouble.] I have, saith he, by assured arguments found out the cause, why men do so miserably turmoil themselves. 
God in his secret but yet most just judgement, punisheth one sin with another.  He sayeth that God hath given unto men that same pensive toil of life, proceeding from unmeasurable carefulness, that is to say, trouble and vexation, not that God doth put that same wicked desire into the minds of men, (for then he should be the cause and author of sin, which is great blasphemy) but to express the force and power of the providence of God, who in his judgement, secret in deed, and unknown unto us, but yet always just, doth punish that same great sin of distrust, & overthwart trustfulnesse with a new sin, as with a penalty, that because men do neither trust unto God, & yet do put too much trust in these fleeting and vading things, he doth more deeply drown them and drive them headlong, as it were estranged from themselves, into the immoderate and unmeasurable desires of these things, that they may feel what it is to have forsaken the Lord the fountain of living water, as the Prophet speaketh, that is as the Apostle plainly faith, according as it liked not them to keep God in knowledge, and to acknowledge him, as was meet: so God gave them up into a mind void of all judgement that they should do those things which were not convenient nor seemly. After the same manner of speaking Solomon saith in the next verse, That God hath set the world in the heart of men: & why, we will show in a place more convenient. Therefore we pray God that he will not lead us into tentation: for it is no question among those which are but meanly exercised in the reading of the holy scriptures, that sin is sent of God as a punishment of sin, & also is a greater corruption of that natural corruption, which is in us. This therefore is the cause, why men by the just judgement of God, are vexed with the immoderate desires of these vading things as it were with torments, that they should live a most miserable life, & even hereby become most wretched of all living creatures.  
11 He hath made all things.] Men (saith he) through their own fault, entangle themselves in a certain infinite misery in this life, because forsooth they set their minds too much upon these things, in the which they imagine a certain eternity: and therefore, whilst being busied about this vain desire of immortality, they employ themselves too much unto these fleeting things, hereof it cometh to pass, that they neither behold the works of god, as becometh, nor suffer themselves to be governed by him, & deprive themselves of the true & right use of life, & of all the benefits of God. Hereof cometh that same misery of men, of the remedy whereof he will entreat in the next verse. 
A comparison between the providence of God, & the rashness of man.  Now these words are more diligently to be considered. He maketh a notable comparison between the providence & goodness of God, & between the rashness & corruption of man. He saith therefore that God hath made all things beautiful in their time, 
How the use of this is good.  that is to say, as the maker of all things, so also to have appointed unto all things a certain order & opportunity of doing & working, & also an use & manner of using. Therefore this use of things, as it is wisely ordained of GOD, is good & happy in his proper & convenient time, that is to say, when as we use things according unto the ordinance of God, & depend upon his help, & rest only in him, & refer all our doings unto his glory, as unto the principal end, all things cannot choose but go well with us. But so great is the lightness & lewdness of men, that they will not tarry the time appointed by god, 
A place well worth the noting.  or else, that they neglect the same, & rashly take in hand the doing of things, without any calling, without the warrant of his word, not calling for his help, rashly trusting unto their own strength. Wherefore it cometh to pass that they have very small or unhappy success. Is there then I pray you any cause, why men in this life are so greatly vexed? Yea, He hath set the world in their heart, that man should not find out the work which God hath made from the beginning, even unto the end. These words are diversly expounded by the interpreters. 
diverse expositions of this place.  I will first of all set down the most plain meaning, & that which seemeth unto me to be the fittest: afterwards I will touch the other expositions, & leave them unto the judgement of the learned reader. Minding to show a cause of that same pensive and toilsome trouble, wherewith the minds of men are entangled, he said, that the providence of God had appointed a certain order and time unto all things: now he teacheth that the cause why men are so greatly wearied, is this, because they cannot rest in this wise ordinance & government of God: 
Why men so toil themselves with the cares of this world.  and that it is a point of great folly for mortal men to go about by their counsels to prevent the wisdom of the immortal God, & therefore, where as they have their minds set upon these vading & fleeting things (these he understandeth by the word world) & drown themselves over head & ears in worldly lusts, that this cometh hereof, that they cannot earnestly think upon those excellent works of God, that is to say, depend upon his providence, wait for his help in due season: and therefore they do greatly weary themselves, vex themselves with infinite labours: and howsoever they go about many unneedful things with out a calling & without faith, yet they get no good thereby, which is a certain punishment of their unfaithful & bold hasting. The sum & effect is, that men blinded with too much care of things pertaining unto this life, do not rest in the providence of god, & therefore that all things have ill success with them. The word gnolam in the scriptures signifieth either diuturnity or a long time, or eternity of time, 
Gnolam.  that is everlasting time, some times it signifieth the world, so that it agreeth with the word Cheled, Psalm. 17. as aion in the new Testament, Galath. 1.4. That he might take us out of this present evil world, aiônos in the Greek. Therefore some expound it the love of the world, and of earthly things: others a certain opinion of eternity, as if they should always live here: men are so given unto these things, 
Why God is said to have set the world in the hearts of the wicked.  and pursue after them with so great desire. Both significations agree very well with our exposition. God is said to have set love of the world, or vain opinion of immortality in the hearts of men, because in his just judgement he suffereth them being blinded with the love of the world to be carried all headlong into this madness, that for as much as they trust unto the world, they should therefore feel the more the thorns of this world, as we have expounded before. Which vanity of men in forging unto themselves an idol of eternity, is lively described, Psalm. 49. He saith that these men being besotted with the mad love of the world, cannot find out the work of God from the beginning even unto the end, that is to say, by no means, no not a jot, albeit the works of God be most excellent and manifest, and do shine forth in all the parts of our life, yet are they so blind, that they can behold neither the beginning, nor the proceeding, nor the end. Or, that they stubbornly remain in this blindness all their life time. This seemeth unto me to be the true meaning of this place: yet others do so expound it, as if God should be said, To set the world in the hearts of men, 
The exposition of others.  because he doth not only give the world into the hands of men, that they may use things present: but also in their hearts, that they may use it joyfully and with pleasure. Yet that man can not tell when the beginning or end of the work is, when or how long he shall have these things, that the sum and effect should be, that God hath created things so, that men ought to use them pleasantly, and praise him the author of them, and to have quietness in him: but that the use becometh unpleasant unto them, because they have wandering lusts, they intermeddle vain cares by means of distrust, etc. The which things in deed are true, but yet (in my judgement) agreeing neither with the words nor the meaning.  
12. Against that restless madness of men, the which goeth about to prevent the providence of God, and procureth men much trouble, he setteth a good remedy, namely that quiet of mind of the which he entreated before, and repeateth the same words again, as it were a proverb.  
13. I know that.] That is to say, when as the providence of God doth dispose the moments and times of all things, and that the industry or wit of man albeit never so wise and diligent can not foretell the issues of things, much less declare them: it is altogether manifest that it is much better in due season and with contentedness of mind to enjoy the present benefits of God, then to pine one his self in vain with diverse cares, because that the joyful use of things joined with quietness of mind, 
A singular gift of god.  is a singular gift of God. But of these things in this respect we have entreated in their place.  
14. I know that whatsoever,] another reason to beat down the curious boldness of the wisdom of man, 
Another reason against the boldness of man his wisdom.  that the decree of God is unchangeable and everlasting, and cannot by any means be altered by the counsels of men. That therefore it is a foolish thing for man to attempt any thing against the providence of almighty God, from the which nothing can be taken, and to the which nothing can be added of any creature by any means.  

All the points and parts of time are in the power of God.  15 Of this omnipotency he bringeth forth a notable assured proof that all the moments and points of time, both past and present, and to come, are in the power of god, and are steadfastly governed by his might and pleasure: and therefore that it is a point of incredible madness for men that are scarce of a days continuance, to attempt any thing against the everlasting power and providence of God, and to think that by their power and endeavours they can do any good, when as both the times themselves, & the very issues & falling out of things are ruled by him most effectually and constantly. But that the profit of this doctrine may be the better perceived, and sealed up in our hearts, he addeth a grave pithy sentence after the manner of a crying out, (they which the Rhetoricians call Epiphonema) as it were a certain thundering and lightning wherewith either the dullness of men might be stirred up, or their boldness and sauciness beaten down, That God doth this, that men ●ay fear before him, that is, that God would have the laws of his counsels and decrees to be eternal, that his infinite majesty and power being set against our weakness, which is scarce of a days continuance, might appear the more great, and of more power and majesty: and therefore that we should learn to reverence and honour his almighty wisdom appearing in all his works, and to depend and stay only thereupon, and to put this reverence as a bridle upon the boldness of our counsels and desires, that being made guilty with the true feeling of our infirmity or rather nulliti and want of power to do any thing at all, we should in faith earnestly call for his help, and wait for the success of our affairs at his hands, and keep ourselves within the lists and bounds of our calling. And these threatenings are profitably intermeddled: for such is the disposition of the nature of men, that so long as we do compare either ourselves with ourselves, or else with others, the deceits or traps of this life do too much fawn upon us, so that it had great need to be beaten down with the earnest comparison of God his Majesty. Further this noting of the fear of God showeth, that Solomon doth not after the manner of Philosophers and Poets recite vain complaints, 
Solomon dealeth not after the manner of Poets and Philosophers.  but set down a rule most necessary for the life of man, appoint us lists and bounds of our calling, condemn our trust in ourself, curiousness and other inordinate and wandering lusts, and showeth the will of God, teacheth fear and faith that we should know how to behave and order ourselves in our whole life.  

The words dark, but the sense plain and easy.  15. The words of the 15. verse in a sense and meaning that is not dark, are somewhat dark. That which hath been, now is: and that which is to come, hath already been, and God requireth eth-nir-daph, that is to say, that which hath been driven forth, or that which is driven forth. By this word the learned interpreters will have the time past to be signified, namely for because it is as it were drive forth and chased of the time that followeth it. And therefore the old interpreter hath translated it very well: He restoreth that which hath been already gone. The going about of time therefore as well present, past, as that which is to come, is here lively described, the which by diverse goings about, returning again, is all one in the present moment or minute of time. For both the time past and also the time to come, is, whilst it is.  

All things present unto god.  But unto God all things are present, neither with him are there any circumstances of time: and he himself without time or course of time, doth wisely govern all the same disposing of times, which he himself hath made. To this end I think that mention is made of time, and not (as the interpreters do expound) to signify that no new thing is made: in which sense in deed these words are alleged in the first chapter ver. 9 but they are repeated here unto an other purpose, namely to set forth the eternity of God, who always both hath been, is, and shall be the same, whilst in the mean season mortal men, and all things which appertain unto this life, are daily changed sundry ways. And dareth man to take upon him the ruling of time to come, who can not for certainty avouch, whether he shall live one minute of an hour: The other foolish allegorical interpretations of the word Nirdaph, the which are brought of some as great mysteries, I avoid as corruptions of the true sense, and ease both myself and the Reader of unprofitable labour in reciting them.  

The Doctrine.  
1. God, which hath created this whole world, 
As God created, so doth he still govern the world.  doth govern the same by the same power and providence, and hath a singular care of mankind, as for whose sake, he hath created all other things.  

God hath appointed unto all things their seasons.  2. He hath appointed unto all things their certain and set courses and seasons, certain and limited times, and manner of doing: and therefore he doth effectually dispose the issues and fallings out of all things.  

Man cannot at his pleasure dispose his affairs.  3. It lieth not therefore in the counsel of man according to his own pleasure to govern the issues of his affairs, nor to choose out due seasons for the doing of things well, without a calling, and without the certain help of God: as it is manifest by the examples of holy & profane histories.  
4. Hereby may be seen what is the cause why men are cumbered with so mad and foolish lusts in this life: 
Why men are troubled with foolish lusts.  namely for that being much given unto the desires of these fading and fleeting things, they do imagine in them a certain immortality, and therefore with a stubborn mind try all things, and many times things not necessary, neglecting the help of God, & rashly trusting unto their own strength through this mad & unhappy sway of man his rashness & lewdness, how should not all things go to wrack: & whilst man his reason will frame the sharpness of his folly unto all moments and seasons, how should he not most miserably be tossed up & down in so variable a sea, or oft changing gulf of the affairs of this world?  
5 This insatiable desire of men unto these fading and fleeting things, God as a just judge doth also grievously punish. 
The punishment of men's inordinate lusts.  For God in his just judgement doth wrap men in new darkness, which swell with the trust in themselves, and in their own affairs, and voluntarily, severing themselves from the trust in God, both that they may the more feel the thorns and encumbrances of the world, which they have preferred before him, and also being willing to perish, might perish through their own fault. This is the unhappy end & issue of man his counsels and devices.  
6. The earnest thinking upon and persuasion of god his providence is a present and fit remedy against these inconveniences, 
God his providence duly considered ministereth remedies against the inconveniences of this life.  that look how many encumbraunces lie before us both publikelye and privately in the Sea of this life, so many remedies we might have at hand against all the Torments (as I may so call them) of fortune, and all the assaults and invasions of alterations and changings.  
7. 
All times ruled by God.  Namely let us hold for certain that all the disposing of all time is wisely ruled and governed of the eternal God.  
8. 
Life & death disposed by god.  That the times of our birth and death are disposed by his decrees, that our life was given us to use, and not for a slavery and bondage, and that the rule thereof is in his power, that we should commit both our life and also the life of ours unto his pleasure.  
9 That our family, marriage, and all the issues of our life either joyful or sad, are ruled by the same God,  
10. That the common wealth, peace, war, plenty or wasteness of countries are governed by the same God.  
11. To conclude, that all the fellowship of mankind friendship and hatred, and all the motions of our mind, the which bear a great sway in our life, are ruled also by the laws of his providence.  

2. uses of this doctrine.  12. The use of this doctrine is twofold, that God should be feared and worshipped: and, that by this remedy the life of men might be provided for.  

A remedy against the carelessness and boldness of men.  13. Namely the carelessness or the boldness of our flesh, is both to be stirred up, and also beaten down by laying the brightness of God his majesty before it, for we ought to call to our remembrance, that we seely souls that have scarce a minute of an hour to live, have to deal with the immortal and almighty God: that we may depend and stay upon him with reverence and fear, and refer all the parts of our life unto his honour and glory.  

The bounds of our calling are to be kept  14. Let us know that we have the bounds of our calling limited out unto us, and let us carefully keep ourselves within the fame, let us follow God calling us, let us enterprise nothing rashly, let us abhor all curiosity and trust in ourselves and other inordinate lusts: let us wisely and diligently follow lawful means, & a right course and order of doing things, staying upon the guidance and help of the providence of God: Let us withdraw our minds from the blind love of the world, in as much as we are mortal, let us so dispose of our matters, that we may seem to have placed our immortality not in this life, but in an other life, which tarrieth for us.  
15. Moreover let us measure the fallings out of our affairs not by our own counsels, but by the providence of God, and let us wait for from the same, whatsoever shallbe profitable and expedient for our salvation.  
16. 
Contentedness of mind to be set against greedy hasting.  Against this troublesome hasting and desire of ours, let us set the assured quietness of mind, which proceedeth from the persuasion of the providence of God. If things go happily forward with us, let us give God thanks: if otherwise, let us bear with a quiet mind those troubles, which God will lay upon us.  
17 Let us use and enjoy things present, let us live for the time present, let us not weary our minds with the casting for things to come: let us be only careful for the worshipping of God, for the following of our calling, and doing of our duty, and framing of our life according unto the form thereof, and let us take no care of those things, of the which the Lord will have us to be ignorant: finally let us commend our life unto God, and let us believe that he will dispose our affairs for us to our benefit.  
18. And let us apply these things unto all the parts of our life: 
We must apply these things unto all the parts of our life.  whatsoever in the end shall happen unto us, let us thank God for it, let us commit unto the providence of God our families, and the common wealth, our life, children, goods, and whatsoever appertaineth unto us: let us know that there is a time of gain, and of loss, of gladness and of sadness: that only Christ be always our only gain and joy.  
19 These are most present remedies against the pensive and cumbersome carefulness of the Wisdom of man, whereby, we get unto ourselves and unto others much trouble. 
These things are to be learned out of the word of God.  These things are to be learned in the word of GOD, the use of these things is in the Church. Plato, Aristotle, Cicero, will not teach these things: neither in a word is there any use of this Doctrine in the life of Profane men, albeit that it carry never so fair a show.    

A confutation of the Virtue of man, being considered and judged of by the very outward issue, that is to say, by the things which do befall unto men endued with virtue: who of all men for the most part are the most miserable. There is also set down a confutation of such actions, as fall out in the common life of man, and of certain especial and principal kinds of life, from all which he teacheth happiness to be absent, so that namely it is no where to be found in the life of man.  
16. And I saw further under the sun a place of judgement, and there was ungodliness: and a place of justice, and there was ungodliness.  
17. Then I said in mine heart▪ God shall judge the just and the ungodly: because there is a time unto every will or purpose, and upon every work there.  
18. I said in mine heart concerning the affairs of the sons of men, that God h●th purified them, and showeth that they are all living creatures, or beasts unto him.  
19 Because that that which happeneth unto the sins of men, and that which happeneth unto a beast, is all one, happening unto them: as the one dieth, so dieth the other: and there is one spirit unto them all: and there is no more unto a man then unto a beast, because all things are vanity.  
20. All things go unto one place: all things are of the dust, and all things shall return unto the dust again.  
21. Who knoweth whether the spirit of the sons of men be that which goeth upward, or the spirit of a beast be that which goeth down under the earth.  
22. Therefore I saw that nothing is better, then that a man should rejoice in his works: because this is his portion: for who can bring him to see that which shall be after him.   

The fourth Chapter.  
1. And I turned me, and I saw all the oppressions which are done under the sun and behold the tears of the oppressed, and there is no comforter unto them: and in the hands of them which oppress them there is power, and there is no comforter unto them.  
2. And therefore I praised the dead, which are already dead, more than the living the which live at this day.  
3. Nay he is better than them both, the which hath not yet been: because he hath not seen the evil work which is done under the sun.  
4. I saw also every labour, and all rightness of work, that it was the envy of a man against his Neighbour. This also is vanity and vexation of spirit.  
5. A fool foldeth his hands together, and eateth his own flesh.  
6. The fullness of one hand with quietness, is better than the fullness of bo●h hands with labour and vexation of spirit.  
7. Again I turned me, and saw vanity under the sun.  
8. There is one man, and there is no second unto him, yea he hath no son, nor brother, and yet there is no end of all his labour, nay his eyes are not satisfied with riches, neither doth he think, For whom do I labour, and make my soul to go away from that which is good, or from pleasure? This also is vanity, and an ill trouble.  
9 Two are better than one that is alone, because they have a better reward of their labour.  
10. Because if they fall, one shall lift up his fellow: Woe therefore unto him that is alone: because when he falleth, there shall not be a second to help him up.  
11. Also if two sleep together they shall have the more heat: but how can there be heat unto him that is alone.  
12. And if one prevail against him, two will stand against him: nay a thread that is thrice twisted is not easily broken.  
13. A poor and a wise child is better than a King that is old, and a fool, which knoweth not any more to receive admonition.  
14, Because one cometh out of the house of those that are bound, to reign: because that the poor is also borne in his kingdom.  
15. I have seen all the living walking under the sun with that second child which shall stand for him.  
16. There is no end unto all the people, unto all the people I say, which hath been before them: and they that come after shall not rejoice in him: because this also is vanity and vexation of spirit.  

The Exposition.  
16. And moreover.] This is no doubt the beginning of a new speech and matter. Hitherto Solomon hath taught, that happiness is not either in knowledge, or in Pleasure, or in the Wisdom of man itself: Now he teacheth that it doth not consist in virtue itself, so far as judgement can be made of those things, which often times are wont to come to pass unto men endued with virtue, or also unto a good cause. For he speaketh of those things which come to pass in this life, and appear in outward show, and he speaketh according unto the supposition of our sense, that is so far as the reason of man can judge of them. And he proveth by three reasons, 
Three reasons to prove vanity in a virtuous life. The first reason.  that there is vanity in this kind of life, the which is framed after virtue, if so be we do measure things by the outward appearance. The first is, for that in those places which are as it were the sanctuaries, of Law and of judgements, Injustice and wrong doth often times bear sway. The second, 
The second reason.  because that there seemeth to be all one end of a man and of a brute beast, when as men and brute beasts do the alike. 
The third reason.  The third, for that the best men, and such as are guiltless, are used very ill at the hands of lewd and wicked persons. If only the advise of the eyes, and of the reason of man without the word of GOD were required, this life of men would seem to be in such confusion, that men would seem to be crushed in pieces with the blind force of fortune, as it were heaps of emmets or pismires. Against this external or out ward disorder, he doth here by & by set down a remedy out of the word of God, least that the disease should be told unto great danger, no remedy for the same being showed: But he will speak more exactly and thoroughly of this remedy hereafter.  
This is the tenor, course, and hanging together of words from this 16. verse of the third chapter, unto the third verse of the fourth cha. Now the words are further to be considered. He saith again that he hath seen under the Sun, that is to say, that he hath beheld in this life A place of judgement, that is to say, in a place appointed for the keeping of law, and in the whole administration of justice and judgements, That there was ungodliness, and in the place of justice that there also was ungodliness. For the same word is repeated again by a fine doubling (which figure is termed Anadiplosis.) And by this word Ungodliness, or, Iniquity, it is manifest by the contrary, that breach of Law is understood, namely that in that place, and by those persons, the which by God are made the judges of the Law, the law is broken. The word justice is also accordingly repeated to amplify the matter, by the word judgement and justice he understandeth the right interpretation of laws, that is to say, very natural equity, unchangeable and everlasting right, which is the foundation of laws. And by the word Hatsedek, the ordinances of laws, the which are the bands of holding in of the fellowship of men, and according unto the form whereof, the course of civil actions ought to be discerned and ordered. If therefore in any place in the life of man, honesty and good dealing aught to shine forth, it ought especially in those places which are the honourable seats of law & justice▪ yet nevertheless so great outrages do range in those places, 
Abuses of the places of justice.  that many times innocency and equity are injured and oppressed under the show of innocency and equity. So virtue hath not her felicity and happiness, the which ought of all men to be regarded and defended, at leastwise of those, who do profess themselves to be the keepers & maintainers of good and honest things. 
A golden world.  How true this is, lamentable experience doth enough and too much show, In this golden world I mean, golden I say in this respect, that all things are to be sold for gold, faith for gold, justice, for gold, laws and whatsoever in this life is of most high & precious account, is to be had for gold: yea the very thrones of judgements, the courts of Kings and Princes, are not only the shops of these saleable arts, but public theatres and Stages of these heinous sins, all shamefastness being set aside, so that right and equity are to be sold at offer and proffer publicly, 
The exposition of others  and for a set price. Some learned interpreters do understand these words more largely: that many things are done unjustly in governements that are not Tyrannical, and that how great pains soever good Magistrates do take, yet that they can not redress these great enormities, and therefore that they must tarry until God amend them. The which in deed is true, and by experience more true than were requisite. David and Ezechias being very good Princes, had in their courts such ulcers, so that it is no marvel that in the days of Ezechias the Prohets did so greatly complain of the corruptions of that time. For good princes neither can have an eye into all things, and many things are done by their courtiers, that is to say, lewd and bad persons, such as they are wont to be, which are infected with the poison of the court. I say nothing of negligence and ignorance, the which in this wary and subtle world is only seen in those things which appertain unto the doing of duty, there ignorance and negligence rangeth, and is easily excused. But when we have to do for gain, there great diligence, & great quick-sightedness do reign and flourish. Among these enormities of men, good laws otherwise, lie dead and silent even in the best ordered common wealths, I do not doubt, but that this circumstance doth after a sort appertain unto this complaint: yet the first sense is more simple and more true.  
Against this most bitter tentation he setteth a fit remedy.  
17 I said in mine heart] when as I beheld these enormities, 
A remedy against the enormities of the world.  that so many things were wrongfully handled, that the guiltless were oppressed, and that the guilty, not only scaped scotfree, but also did wickedly triumph, I called back myself unto the remedy. Therefore I entered into this consideration with myself, as namely being taken from the word of God, God will judge the just and the ungodly: whatsoever was otherwise before mine eyes, I surely determined with myself, that God had regard both of the godly, and also the ungodly: that these things in the life of man fell not out at all adventure or by chance: but contrariwise, that God the governor of mankind, did for a time let lose the bridle unto lewd persons, that at length he might call them to give accounts of their whole life, and, according as his nature & office doth require, might render trouble unto wicked men which had troubled the good: and ease and rest unto the good, which had been afflicted. For this doth the justice, or rightful judgement of the just God require, the which is not unknown even unto the more pure judgement of man his reason. It is therefore an argument taken from the nature & office of God the judge. But because in this life many things are done amiss, and disorderly, he calleth back our minds from this disordered time unto the time of the restoring of all things. Because there is a time unto every desire, that is to say, there is a certain set and appointed time by God, unto the examining of all the ways and manners of living, to try all the enterprises and purposes of men, 
There is a time with god for the redressing of the enormities of this life.  to discuss and consider every thing severally. And upon every work there, that is to say, there is no doubt a time to judge & examine every work in that same last judgement, the which GOD hath appointed and ordained for the redressing of the enormities of this life. And he doth signify that same last judgement by a lively & marvelous express keeping back of some words, which figure they call aposiopesis. He teacheth therefore that there is punishment reserved by God the judge both for lewdness & lewd persons, and he matcheth this life with the other and second life: that they shall not go away scotfree. There, that is to say, in that judgement to come, with that which here, that is in this life, they proudly and without punishment, sin and offend in. Therefore there is here a double, contrariety, both of time and place, the change of both which he sayeth shall be great, and therefore that in this knowledge of the just judgement of GOD there is a fit remedy against the confusions of this life.   

The doctrine.  
1 This monstrous confusion, 
Under the colour of law & right, much wrong is many times committed.  plague and destruction of mankind rangeth everywhere, that under the pretence of law and right, law and right is many times broken: The Magistrate being appointed by GOD the guardian of the innocent, often times becometh the hangman of the innocent. For this is an old complaint even against that Magistrate which was in the very bosom of the Church of God. Blood toucheth blood, they have pitched nets in Mispath, or in judgement, that is to say, that all the thieves and cutthroates are not in the fields and in the woods, but also to be conversant and abiding in the streets and cities, in the privy chambers of Courts and Palaces. These enormities are highly hated of GOD, that namely those whom God hath appointed his Ambassadors, should be authors and ministers of injustice.  
2 All these disorders cannot in deed be altogether restrained or redressed in so great corruption of men: 
Magistrates ought to employ all their endeavour for the reforming of abuses.  yet godly magistrates ought to employ all their endeavour hereunto: as being mindful of their duty, and of the most great account the which God the highest Lord and Prince of all, will ask at their hands, that no place within their jurisdictions be left unto such disorders: and that they have before their eyes the form of government which is in the 101. Psalm.  
3 God will not suffer these enormities unpunished, at the certain time and place appointed for the redress thereof. Here is therefore a most excellent setting down of that remedy, with the which we ought to strengthen our minds, lest that among the tempests and storms of so great disorders and confusions they should be dismayed, namely that we should hold assuredly, that God as the maker of all things, so likewise the disposer and ruler, will no doubt in due time redress those disorders and confusions, 
God in due time will redress the disorders of this world.  the which in this life most often are committed. By the external and outward view of the confusions in this world, ungodliness doth there flatly deny the providence of God, or else mocketh at it with vain cavils. But let us rather conclude a true demonstration thereupon, of the last judgement, which shallbe in his time: as the Apostle doth, who sayeth plainly, that these confusions, when as the godly are afflicted in this life, and the ungodly do triumph, are a proof of the just judgement of God. For it must needs be that God is just, otherwise he should not be God: for he cannot deny himself. And how I pray you in these confusions, with the which this life for the most part is compassed about, can God have his righteousness and justice, or how can it appear that he is just? when as therefore justice doth require that it should go ill with the wicked, and well with the good (as the sparks left in our nature do acknowledge) it followeth necessarily, that God being both most just and always just, hath appointed both a time and a place for the redressing of these confusions, that there may be a full restoring of things confused and out of order. For it followeth not, that if now many things be done disordrously, that therefore they shallbe so in time to come. Now is the time of patience, the time to come shall be a time of judgement. In that the wicked do now triumph void of all care, let us behold & wonder at the patience of God, but let us in no case deny his justice, the which no doubt shall appear at his due and convenient time. If now (sayeth Augustine) manifest punishment should correct every fault, 
Augustine.  nothing would be thought to be reserved unto that last day: therefore the last judgement is patiently to be waited for. Yet are not the testimonies of God his judgement to be overpassed. Such as the Lord will have extant and to be seen even in this life. For he hath not left himself without witness in the common use and course of life: And that same general saying is true: 
God hath his judgements for the wicked, even in this life.  that heinous sins are punished with heinous punishments even in this life. And truly, how many judgements of God have we seen to light upon the heads of those men, who being armed with power and authority, have broken justice? 
Few Tyrants die without bloodshed, or being murdered. For this juvenal meaneth by dry death.  How many tyrants hath either the memory of our fathers, or else our memory, seen go down unto the son in law of Ceres (as the Poet speaketh) without murder or blood, and by dry death? How many examples and how worthy do the histories of those four famous Monarchies, how many do the monuments and records of other nations: How many do the writings of our own nation: yea, and that in our time yield and afford us? But these no doubt are the beginnings of a greater, that is to say, of a more perfect and absolute judgement: upon the which we ought to set our minds, and in the mean season with peace and silence wait for the fit and due time, which if he prolong, he will not prolong as the Prophet speaketh. The godly and the ungodly shall not be confounded and shuffled up together, things shall not be preposterously wrapped up together with a wandering error of Fortune. God shall judge the godly and ungodly: there he shall put a difference between those things, the which in this life are huddled together, he will at the appointed time bring into his true form and fashion this confused and disordered heap of the things of this world. The waiting for then of the judgement to come, aught to hold up the minds of the faithful, that they faint not in the midst of the skirmishes: but hope for that day, which shall bring deliverance and a full victory unto their labours: but unto the ungodly a due recompense of their wickedness. For this is the rendering of the just judgement of God, as the Apostle speaketh.   

The Exposition.  
18 I said in.] He hath rehearsed, 
The second doubt.  and confuted the first doubt: now he cometh unto the second, of the confusion of the life of man in outward show & appearance, because that the death of men and of beasts seemeth to be alike. Being to entreat of a matter most hard, and entangled with dangerous doubting, he setteth down before a necessary and fit preface: I said in mine heart of the affairs of men, that is to say, When as I did more earnestly think upon the estate and condition of men, I thought thus with myself, that this seemed unto me a most hard thing: to teach that he speaketh not according unto his own judgement, but according unto the outward show and appearance of the things themselves, so far as the reason of man can give judgement of them: as he showeth plainly hereafter vers. 21. What is it then, whereof as it were by way of preface he saith that he thought so earnestly? That God hath purged them, the Hebrew words are, 
A hard place  Lebaram haelohim, A hard place, & also diversely expounded. I will recite the more likely expositions, out of the which I will choose that which is more agreeable both unto the words, and also the meaning, that is to say, the which shall seem most simple and most fit. Some think that Solomon speaketh according unto the judgement of wicked and profane men, that is according unto the judgement of man his reason falsely gathering. Others, and the same most learned Interpreters suppose that Solomon speaketh not in their person, but according unto the outward appearance of the very things themselves simply: forasmuch as he bringeth nothing, the which is ungodly, or savoureth any way of ungodliness, nay the which is not agreeable unto the Scripture, the which every where with these arguments blameth & increaseth the vanity of man: for that he doth not teach any thing, but only bring reasons of doubting. Therefore they expound the whole place thus: That God hath made men clear, that is to say, hath plainly opened and declared unto men, and hath showed them, that they are unto him as it were beasts: that is, that their estate doth never awe hit differ from brute beasts: when as namely there is the same common end unto them both, when as both of them indifferently are subject unto death, live with the same vital spirit, have the same vital powers, the same functions of life, eating, drinking, sleep, generation, moving, and other external and outward properties, are taken out of the same matter, namely out of the dust, & return again into dust. And in the end of their life, is there any that knoweth, whether the spirit of man goeth, and whether the spirit of a brute beast goeth, by what reasons can he make difference between them? Things standing in this order, in as much as the vanity of man is so great, and that in outward show and appearance his condition differeth not from brute beasts, that far the best kind of life is no other, then that so long as he remaineth alive in this life, he use and enjoy his labours joyfully and quietly, and season the sweet pleasure of the body with the sound use of the benefits of God, and with lawful joyfulness of mind, using things present pleasant, and utterly rejecting the care of things to come. I for my part do not disallow either of the interpretations, 
A middle interpretation.  yet doth the middle way like me better. For I cannot think that Solomon speaketh simply either in his own person, or in the person of profane men, as I suppose the learned, weighing the circumstances of this place will judge. Again they do not unto the meaning of this place set down the end of these words, the which no doubt is, the more to express the doubting of vanity, the which falleth into the external and outward consideration of virtue. For if in this life law and right be broken, and good and guiltless men be every where molested and troubled very sore: yet at leastwise there ought to be some difference in their death: yet the good man dieth as well as the bad. But that this may be the more lively set forth (because he had spoken in an other place of the like end of the good and bad) he speaketh generally of the end of man, and compareth it with a brute beast, by the which comparison the external or outward condition of man is no doubt more expressly understood.  
To conclude, I do not agree with them in the exposition of certain words. They expound these words Lebaram, 
Lebaram.  That it will come to pass that he will make clear, so that the word following, namely Velire●th should be of the same signification with the other, and signify, That he might show: I am of an other judgement. For it standeth not with the use of this tongue in such sort to join words of one signification together. Again, the placing of these words of one signification, should be nothing wisely set down: for the first is more than the latter, that is to say, lebaram, than halireoth: and therefore it should be no increasing but a lessening: again, the accent is against it: for it is a greater distinction in the accent which the Hebrews do call Athnach, the which is diligently to be considered unto the finding out of the true meaning, 
These are grammar matters in Hebrew, & therefore beyond the reach of the simple reader, and therefore rather appertaineth unto the learned, as doth that also which followeth immediately after.  and finally, what need is there in this behalf to heap up words together of one signification? Therefore I had rather have an other sense of those words. For barar signifieth not only to express or show a thing plainly, but also to choose and to purify. Thus therefore do I expound it, That Solomon considered these things with himself, concerning the condition and estate of men. That GOD hath chosen them, that is to say, out of the multitude of all other living creatures hath severed out man unto himself, and dedicated him, as it were unto him, or hath purified, altogether in the same sense, that is to say, hath consecrated him unto him as it were an honourable and holy living creature: namely, imprinting in him his own image and likeness. And yet hath showed, that is to say, by certain and sure arguments hath laid as it were before his sight (for this is the signification of the Hebrew verb Raah in the conjugation Pihel) that men themselves, men, I say, them very selves (for the pronoun is significantly repeated) endued with so great gifts, are brute beasts unto themselves, that is to say, in respect of their own estate, or of those things which fall out unto them▪ even their own conscience, or experience itself being witness, or simply, he hath showed them: so that they cannot pretend or colourably allege any thing for excuse, unto the knowledge of their own condition and estate, And this interpretation, as it is more agreeable unto the words, so is it also unto the meaning, and also containeth a more plentiful, and excellent doctrine. For it is a plain comparison, and the same contrary, a comparison I say between his first estate, in the which man was created, and that estate, wherinto he fell through his own fault, by reason of sin. For that same image of God, if it by itself had remained in man constantly without change, it had kept whole man from death, and had made him whole immortal. But death is the reward of sin: 
A great difference between man and brute beasts.  yet is there a great difference between man and brute beasts, the which were never endued with this image of GOD, for in man after the entrance of sin, there remaineth yet the image of GOD, but darkened with great and many darknesses. It is therefore very wonderful, that the estate and condition of man, and of a brute beast should be in a manner a like by reason of the like issue and falling out of things unto them both.  
19 Because that which happeneth ..] that is to say, the same affections in the common powers that maintain life (for he speaketh only of these) do befall unto men, as namely sickness, alterations of body, weaknesses; decaying and vading away of strength: whereupon death is common unto them both, and in the very dissolution and overthrow of the powers and strength, the Spirit is all one, namely the vital spirit, accordingly as we have expounded before.  
20 And they consist of principles and beginnings, 
Man and beasts are made all of one matter.  which are all of one matter, that is to say, dust, and are resolved and do return again unto the same dust, as unto their principles and beginnings. All these things are such, as that they may be perceived and marked of all men. For he entreateth only of corporal and sensible powers and effects. In like effects so far as they are apparent unto the external or outward view and apprehension of our eye and senses, who can make a difference between the life of man, and the life of a brute beast?  
21 Who knoweth.] That is to say: If any body would consider, according unto the judgement of man only, and examine by the balance of man his reason, the outward show and condition of man and beast, the which every man seethe to be common unto them both: how shall he know to make a difference between both their spirits, and perceive some certain more notable and precious thing to be in man than in beast: so that the mind of man should ascend up into heaven immortal, and the spirit of brute beasts go down into the earth, that is to say, die with the body, as namely, gross and mortal with his gross and mortal body, being resolved into his principle, that is to say, the earth: For he had assigned that for the matter of beasts, and so the body when it dieth, is said, To go down into the earth. The outward condition therefore being only considered, the which is common unto man with brute beasts, and taking the reason of man only into counsel, no man can tell, whither the soul of man become heavenly and immortal, and remove up into Heaven his old country, and die not with the body: and when as there is one issue and end common unto man and beast, in what respect, and in what things the difference doth consist: that the soul of man should have an heavenly, and an immortal estate, and the spirit of a brute beast an earthly and mortal. The reason of man doth not teach this, 
What man his reason teacheth.  the which of sensible things can only judge sensibly, that is to say, of such things as are subject unto the senses, so as their nature doth bear: but rather it teacheth this, that setting aside the care of virtue, the which no reward doth follow, men should busily labour in tricking and trimming up of their body. For this is the conclusion of that doctrine, which holdeth the soul to be mortal: contrariwise, the conclusion of that doctrine which teacheth that the soul is immortal, is this, that abandoning the care of decking up the body, we should frame our lives according unto virtue and wisdom. The wiseman therefore disputeth of the condition of our soul, according unto the outward appearance of things, and according unto the judgement of man his reason: the which cannot find happiness in virtue itself so far as may be judged of it by the effects of life. For who judging by the compass of the reason of man, will judge virtue to be happy in the midst of torments, and in death itself? The Philosophers therefore do dote, and do deceive themselves and others, who according unto the reason of man would conclude that virtue of herself is sufficient unto a blessed and happy life. For on the rack, and in the very jaws of death the truth of things will cry out against it, and plead them guilty of lying. 
The light of God his spirit must instruct us in true virtue.  A new light is to be sought for, so that we may both understand true virtue, and also that happiness, the which no doubt remaineth for virtue. The forgeries therefore of Stoic Philosophers concerning virtue, do no less vanish away at the brightness of this light, than the dreams of the Epicures concerning pleasure.  
22 Therefore I saw.] These are not the words of profane men by way of imitation, as some interpreters do suppose: but he now repeateth as it were a common saying, the former words, in the which he did set out the true use of things: to show wherein the true contentedness of mind doth consist. That we are not to fasten and settle our minds upon these things, and in them to limit and bound our hope, in the which doubtless we shall find nothing less but mere vanity. Therefore that it is better with a quiet mind to use and enjoy things present, laying aside the care of these things, the which cannot choose but greatly torment our minds rejecting that trouble, which cometh of the consideration of them, and neglecting the study of things to come. Of the true foundation of happiness he will deal thoroughly in his place. It was sufficient for him in this place to set down a troublelesse remedy against this present sickness, whereby this immoderate care might be buried, until that the mind should sound be strengthened with the food of true happiness. We have spoken before of the interpretation of these words, that we go not about a needless labour in repeating of those things the which we have there declared at large. And concerning the immortality of the soul he will set down a plain doctrine hereafter chapt. 12. ver. 9 the which is sound to be opposed and matched against these doubtings.   

The Doctrine.  
1. 
We ought not to dissemble our doubts in religion, when we may be resolved to our better instruction.  We need not strain any courtesy to acknowledge openly those doubtings, wherewith our minds are held in suspense: yet a reverent & wise discretion is to be used, lest that through heat of contention we be overthwartly drawn into diverse errors. Therefore we must so doubt that yet in the end our minds may be strengthened with sound knowledge,  
2. 
The doctrine of the immortality of the soul is most certain.  The doctrine of the immortality of the soul is most certain, and is the foundation of our hope. For what should we hope for in the other life, if our souls did die with our bodies? but yet flesh and blood cannot teach us this doctrine, that is to say the exquisite discourses of Philosophers, albeit never so excellent, the which do rather entangle and make more dark the manifest truth: I make no exception of Plato himself, 
Plato.  in whom notwithstanding the more plain & certain avouchment of this doctrine is to be found, who if he have affirmed any thing agreeably concerning this matter, he fet it no doubt from a better and more happy doctrine, the which neither he himself sufficiently understood, neither could he sufficiently declare it unto others. Therefore the certain and sure knowledge of this doctrine is to be fet from the word of God, the true and ancient record of the truth.  

Albeit that there be many things common unto man and beasts, yet is there a great difference between the mind of the one, and the life of the other.  3. Albeit that all the vital powers, yea and also the vital spirit itself, be common unto man, and also unto brute beasts: yet is there a most great difference between the soul of a man, and the life of brute beasts, for besides those powers of the body and of life, being mortal with the mortal body of living creatures, that is to say, the senses and the powers & effects of the senses, he hath a certain and peculiar gift, the which is not common with other living creatures, that is to say, Reason, the which so far off is it that it is borne with the body, and dieth with the body, that it hath nothing common with it, but cometh as a stranger into the body: he useth in deed the service of the body, and of those powers of the body, but in such order, that the mind itself, the palace of Reason, is the Master and self mover of them, and the true beginning of moving, and therefore those powers of the body are so long effectual, as the mind remaineth in the body, out of the which when as he goeth, both the body dieth, and also all those powers of the body do die with the body. There are therefore in man two things, 
Two things in man.  the one mortal, and the other immortal. The body is mortal, and whatsoever is bodily that is to say, all the powers of the body: the mind is immortal, that is to say, reason, the perfection of the mind. But when as things are to be considered according unto their own nature, there is a difference to be made between those powers of the body of man, and between the mind itself. As therefore things compound return unto their principles and matter whereof they were made, and then the things compound are no longer: so that which is void of Composition, as it can never be dissolved, so neither can it die by any means. The compound body therefore, and the powers of the body, growing of the senses and instruments of the body do die, when death cometh.  
But the mind of man, being void of all composition, as namely being divine, or coming from God, neither feareth dissolution, nor death by any means: and therefore when as the body dieth, and returneth into his principles, that is, into the dust, the mind remaineth immortal & goeth again into his country, that is to say, into heaven, being delivered from the fetters of this prison. 
This is to be understood of the souls of the faithful, as, appeareth plainly in the doctrine next following.  Flesh seeth not this: But shall it not be therefore true? And shall there be no wind, because it is not seen? The reason therefore of man doteth, disputing of divine & invisible things, according unto the outward show & appearance, the which cannot be made but of divine & everlasting principles.  

Death the reward of sin.  4. Death is in deed the wages of sin, common unto all men like as all men sinned in Adam. And for as much as even the faithful are borne in that same stain of sin which is by inheritance, 
He meaneth original sin.  and so long as they do live in this life, do carry about with them the most lamentable remnants of this sin, it is therefore to be no marvel, if they die as well as other men. Their death notwithstanding differeth far and wide from the death of wicked men: for unto them death is an entrance into extreme unhappiness, and unto the godly on the other side, it is the entrance into chiefest happiness.  

The practice of such as repose their felicity in this life.  5. The blind and frantic sight of man his wit, because it seeth nothing to be left after death, and doth enclose his felicity or happiness within the narrow bounds and lists of this life and imagineth that this life is his chiefest portion: neglecteth the care of living well and honestly, and is wholly occupied in looking unto and trimming up of the body. Against this profane cogitation or thought the earnest thinking upon the immortality of the mind must be set: that we may know, that the minds or souls of all men shall in such sort abide immortal in the other life, that for the godly there remaineth everlasting happiness, and for the ungodly everlasting unhappiness. The way unto them both is this life. Let those willingly run headlong unto everlasting misery, which do dream that nothing remaineth after death, and in the end unto their own destruction do learn, that their minds do remain unto extreme punishment: Let us, whilst we live, think upon the garnishing of the better part of us, that is to say, of our minds, and let us betimes tread the path unto everlasting happiness and bliss.  
6. Against that same pensive and cumbersome carefulness of things, 
Quietness of mind must be set against worldly carefulness.  that maketh the life miserable and in deed no life, let us set sound contentedness of mind, let us joyfully use things present, let us think that the care of things to come doth nothing at all appertain unto us, Let us with quiet minds look unto that which is at hand. So we shall be void of a double discommodity, wherewith they are troubled, which will be too wise according unto the wisdom of the flesh. For they enjoy not things present, nor attain unto things to come, and it falleth out with them, as it did with Aesop his dog, that in vain snatched after the shadow when he had lost the flesh.    

The fourth chapter.  
1. And I turned] He showeth the third doubt, 
The third doubt.  why happiness doth not consist even in virtue itself by reason of the horrible disorder of worldly affairs, in that the good and guiltless are every where afflicted and troubled, and oppressed, and that in such sort that the disordered lust and boldness of lewd persons with all manner of injuries doth desperately rage, and scotfree rail against the good being destitute and void of all comfort and help. Then the which tentation what can be devised more sharp and bitter? Now in so great confusion and disorder, truly the life cannot any way be a life: for when as the affairs of the World are tossed up and down with the storm and tempest of so great troubles, that they, whose life ought to be defended of all men, are molested even by those, in whose hand is power and authority, and when as to be short, nothing is safe from the lewdness and boldness of wicked persons, Death seemeth far to be preferred before life, in as much as it doth set us free from such discommodities and troubles. This is the tenor of the words.  
By the word Turning, are noted both the swiftness of our inconstant nature, the which diversly gapeth after every thing: and also the stormy ebbing and flowing of those things like unto the arm of the sea Euripus, 
Euripius is a crike or haven of the sea ebbing and flowing seven times in a day.  diversly changing with sundry waves.  
He garnisheth with new figures the Oppressions, that is, the injuries which are done Under the Sun, that is to say, in this life. Behold, sayeth he, not as in a new matter, and unheard of, but to signify the heinousness of the crime albeit that it come to pass often, The tears of the oppressed: And he sayeth that, The hand of the oppressors is armed with power, that by a notable representation he might set out as it were before the eyes, that, which daily in this life falleth out, namely the poor sheep in the hand of the Butchers, holding out their knife, lying ready bound to be slaughtered. Things being thus disordered, he saith, that yet there appeareth no comforter, and this he repeateth again to the moving of affection, to show that innocency and honesty are on every side laid utterly naked of comfort and help: and therefore he concludeth.  
2 & 3. Therefore) That is, if life should be considered in regard of the troubles and miseries which are in it, that the estate of the dead were far better than the estate of the living, or at least wise of them which never saw the light of this life,  
He yieldeth a reason, Because he hath not, etc. because that they are void of the miseries and troubles of this life. For he only weigheth the outward, both troubles and griefs of this present life, the which is round about beset with infinite Mazes of miseries, and such as we can find no way out of. For life in itself is the gift of GOD. He speaketh therefore both according unto the outward appearance of things, and also according unto the judgement of our sense. So this was a common saying among the Heathen: It is best not to be borne, or so soon as you are borne strait ways to die, and as it were out of a shipwreck to escape in this life as it were in a tempestuous sea, the storms & torments of fortune: so that death is the most safe haven of these miseries.  

The doctrine.  

Our daily life a pattern of the oppression of the innocent.  1. Our daily life doth sufficiently & too abundantly minister a lively description of this violence and oppression against the innocent: namely that the more mighty do wickedly employ their authority to oppress the innocent, and that at their pleasure they have the law in their own hands, as he saith. In so great disorder let God be called upon who is the god of revenge, the judge of wickedness, the deliverer and defender of justice, and such as are wrongfully oppressed, the Father of mercy and of comfort, the which no doubt will help his in time. In the mean season we ought to possess our souls in patience & in hope, waiting patiently for our God.  

We must not heap greater troubles upon our troubles.  2. Moreover we must assuage the tediousness and wearisomeness, the which cannot choose but be engendered in our minds by reason of so great disorders, neither must we so far forth let out the bridle unto our grieves, that we heap upon our life greater troubles, the which is otherwise entangled with encumbrances enough already: the remedy against this way wardness must be sought for out of the word of God, and must be applied unto our necessities, neither must we give the bridle unto this peevishness.    

¶ The last confutation of the Vanity of man, taken from the actions of common life, and from certain especial and principal trades and manners of living.  

The Exposition.  
4. I beheld also,] He noteth great vanity in the use also of common life. The society and fellowship of mankind is preserved by traffic one with an other, and in the dislikenesse and variety of divers degrees of men there is great consent and agreement, if men would so behave themselves as they ought. 
He that best behaveth himself, is most hated.  But he teacheth that there reigneth so great envy among all men of all degrees, that the arrows of envy are especially discharged upon him, the which hath handled his matters best of all others. For so do I understand those words, All labour and all perfection of work, that is, when as a man doth so order his things, that they go forward according unto his mind. The word Kischron therefore signifieth both industry and diligence, and also an happy success of one his labour.  
So also is the word Tsedek taken, Psalm 23. verse 3. Thou leadest me through the paths of righteousness, that is to say, Thou dost bless me, thou givest good and prosperous success unto mine affairs: and in james this word Dikaiosune The anger of a man bringeth not to pass the righteousness of GOD, that is to say, letteth that things be not done well, nor as they ought to be: for he calleth the righteousness of God a right, an equal, and temperate action. For according unto the propriety of the Hebrew tongue notable and great things are attributed unto God. 
Envy a let of many good matters.  Envy therefore is a great let of necessary and profitable things in life, yet it often times followeth those which handle their matters actively and with good success: and therefore he showeth that there is great vanity in that kind of life. As it is also commonly said in the Proverb, Envy followeth riches, and the complaints of envy are usual, and common 
* It is a piece of a verse taken out of Hesiodus, where he showeth that men of the same trade do envy each others thrift: yea that one beggar is hateful unto an other.  And the Potter, etc. What then in an idle and slothful life is there any more profit or quietness therein? He answereth.  
5, A Foole.] That is to say, a sluggish and a slothful person, which giveth himself unto laziness, and casteth aside all care of his business (he calleth him a fool, which is negligent, because there is nothing the which doth more dull and break the wit then lazy and sluggish idleness) is not in deed in danger of the same envy, the which is wont to follow the painful and diligent, yet doth he snarl and bewrap himself in infinite other troubles and encumbrances. For Whilst he foldeth his hands, that is, whilst he giveth himself unto laziness, and waxeth as it were benumbed with idleness (he lively setteth out the gesture of a slothful person) laying aside the care of necessary things, He eateth his own flesh, that is, he miserably leadeth a troublesome and unpleasant life, he wrestleth with diverse encumbrances. For this is the sense and meaning of that kind of speech: 
To eat his own flesh.  as the Greeks say, Daknein, or Pepteinkêr, to bite or to eat the hearter. Hesiodus, Kêr edak andros abonteo, It biteth the heart of a man that is without cattle.  
And Pindarus, Peptein anonumon geras, to pinch obscure old age, or to consume, which is more than to eat. By the same figure Homer calleth cares Thumoborous Eaters of the mind, for that they gnaw and bite the mind. The Latins also say, animum coquere, sive edere, & peredere, in the same signification.  
Now the heart of slothful persons is pined and fretten either for that having wasted or disordered their goods, they live in penury and want of things needful, and therefore are cast into very great sorrows, and are grievously vexed. Moreover for that having had no care to their goods, their other Affairs also become very full of troubles; for good debtors by not calling upon, 
More ado in idleness then in well ordered business.  become ill. To conclude, because there is more business and trouble in reckless and negligent idleness (which thing experience teacheth to be most true) then in business itself being ordered wisely & cheerfully or with a good courage. For the things which are done with a lively and good mind, are done both more easily and also more towardly and with better success: yea and further the mind is lightened in the very earnestness of labour, and is marvelously refreshed with the good going forward of things. On the contrary side, nothing is more tedious, nothing more grievous than lazy idleness: as the heaps of idle mates do find by Experience, the which with great weariness rub out one day after an other. That same tedious and wearisome life cannot choose but be most miserable. The which in the next verse he doth garnish and amplify.  

This place diversly expounded.  6. Better is] Albeit this place be diversly expounded. Some think these words to be spoken by way of imitation in the person of a slothful body, whilst he goeth about to excuse his idleness, as if he should say: Why should ● in vain toil myself with immoderate or unmeasurable labour? A full palm of the hand is far better, that is to say, mean riches with quiet, then full fists, that is unmeasurable riches with labour and grief of mind. Others will have it a Comparison between the slothful and the envious person. Others think that they must be referred unto all that went before, where he had set forth the vain cares and unmeasurable labours of men, as if he did condemn all that same toilsome plenty. truly I see not how these interpretations being otherwise true in themselves, can agree both with the words, and also with the meaning. I understand it more simply, that Solomon doth more clearly declare that which he had spoken before of the tediousness of the slothful person: 
The Exposition of the author.  that the amplification may be framed with such a like reason as this: For as much as experience teacheth, that slothfulness is joined with great tediousness, so that there is no doubt but that the slothful person doth as it were eat his own flesh: This surely is manifest, that althought it might come to pass that great store and plenty might come as a companion unto sluggishness, yet that the joyfulness of a ready and lively mind is far better than that tedious abundance.  
He useth a kind of speech set out with a representation of the thing as it were by a picture, 
The Palm of the hand.  unto the more grace and vehemency of the matter, for he calleth, The fullness of the Palm of the hand, small riches, namely as much as one can hold in the palm of his hand being opened: The fullness of both fists or handfuls, 
A handful.  he termeth great and heaped up riches: because that the hand drawn or gathered in together can hold much more, and he bringeth both the fists to represent or set out the greater plenty. In a word, he signifieth that slothfulness is joined with great and restless tediousness, as the company of rich idlepeople doth find, the which taketh great pains to pass away the time, and abideth an unpleasant life, whilst they wax dull with idleness: 
handicrafts men.  Contrariwise, handy crafts men whom they call Apocheirobiotous, that is, such as live by their hands, whilst they get their living with the help of their hands, with great earnestness of labour, they feel their meat and drink to be much more sweet, and live a more healthy and merry life. This seemeth unto me to be the plain and simple meaning of this place.  
The reason also may be amplified or increased with a new circumstance: 
A poor life with joyfulness of mind, is better than great plenty with tedious-idlenesse.  That the slothful person doth dash away his goods, so that unto that toilsome and troublesome tediousness, the indignity or shame of unhonest penury or want, may be added as a spur, his goods being shamefully spent and wasted: so that the argument may be thus framed, It is showed by experience that goods are dashed away through great negligence: but albeit that great and plentiful store of things should follow plentifulness, when as it is manifest notwithstanding, that negligence, is joined with tediousness and loathsomeness, a life is far better and more excellent with little goods, seasoned with joyfulness of mind, than the loathsome plenty of that same careless and negligent idleness. Therefore it is proved that there is great vanity in the idle life of the rich: and contrariwise that happiness is very far from it. He hath spoken therefore of two kinds of life altogether diverse and contrary namely of painful and diligent persons, the which handle their business diligently and with good success, whom envy: of idle and slothful bodies, whom in their wealth and gross laziness great tediousness & loathsomeness is wont to follow, and hath shut out happiness from both kinds of living, albeit that of sundry men they be sundry ways desired.   

The Doctrine. 
Labour and diligence deserve great commendations, albeit they often find the contrary.   
1. Labour and diligence deserve no doubt great commendation, as namely by the which the fellowship of mankind receiveth great commodities. For by these ways things are ordered very well, & a path of good success is made not only for families, but also for commonwealths, but yet such is the corruption of man his nature, that they hate and envy those especially, the which handle their matters well and happily, and among all degrees of all persons the brands of backbiting and slander do burst out into great flames. By these arts Satan goeth about to hinder notable wits, and to let the course of commendable matters.  

Our duty must not be forsaken for fear of envy.  2. And must we therefore lay aside the care of well-doing our duty, and forsake our standing, for fear of being envied: and must we needs seek away to pacify it, leaving virtue? Nay let us rather thus persuade ourselves, that envy followeth virtue as a shadow, and therefore that no man shall live with virtue and praise, but that he must feel the assaults and Darts of envy. 
A remedy against envy.  But against this inconvenience we must set this remedy, that God is the judge of our Combats: that he layeth these blocks in our way, that we should learn to seek for happy success of things not through our industry and diligence, but from his providence: that we are not to set him a time, in the which our labour shall have good success: that we must do that, which cometh to hand: that our calling is diligently to be followed: that we must with a quiet and patient mind weight for the success of our labour from GOD: such and so far as he shall know to be expedient. He doth not therefore condemn labour, but vain carefulness and trust in ourselves.  

Idleness.  3. Idleness, is the plague and destruction of life, a stain and hurt both of body and mind, the ready way to the doing of evil. For this is true which hath been said of men of old time: That men by doing nothing, learn to do evil.  
4 Over and beside that, 
The most wealthy aught to fly idleness.  slothfulness maketh a broad path unto shameful poverty, and that for fear thereof negligent persons ought to withrawe themselves from sluggishness, and to shake of their lazy drouzines: this also is plain, even that the most rich aught to shunnish slothful and sluggish idleness: both for because this kind of life is unpleasant and troublesome, and doth fill abundance of riches, albeit never so wealthy, with bitter tediousness: and also because it is altogether unmanly and uncivil, for a man to meddle with nothing in the common wealth. Doubtless, before sin, 
Adam was not idle in Paradise.  Adam was not idle in Heden, who is plainly said to be put by God into the garden, for to dress and keep it. And when as all things created in the theatre of this world, do employ their daily labour about the doing of their duties, how shameful were it for man, a most excellent and honourable creature to be guilty of leaving his duty.  
5 But sith that both in the most labour some and painful life, and also in wealthy and careless idleness there is great vanity, let us learn to seek happiness elsewhere.   

The exposition.  
7 Again I turned.] Another example of vanity and unhappiness in a single life: 
Discommodities of a single life.  the which notwithstanding many do desire, even among those which are counted most wise, as the more quiet and pleasant life, and do utterly refrain from marriage, as being beset with many troubles and encumbrances. For that Solomon doth speak of a single life, the whole place doth show, and these plain words, Also if two sleep together, they shall have more heat, but unto one how shall there be heat? Which words who can rightly deny that they are spoken of marriage? As also the Hebrew writers do with one consent expound it. Therefore I can not allow of their interpretation which only understand these words generally of the communion and fellowship of men. This in deed is true, that the foundation of marriage, is also the foundation of the society and fellowship of mankind: and that saying, It is not good for man to be alone, whereupon the institution & ordaining of marriage is grounded, doth also appertain unto the common joining together of men in fellowship, although that properly and peculiarly it be spoken of marriage: and experience doth teach that all men do stand in need one of another's help, and that every several man also ought especially to employ his labours unto the common joining of men together in fellowship, that they may be kept together in a common band: as contrariwise the distraction and tearing asunder of the whole society, is the overthrow also and destruction of particular persons: But yet that the simple and plain sense may appear, the peculiar circumstance is to be weighed, neither is the doctrine of things that are of kin and like one unto another to be foisted into the place of the true meaning. He therefore without all question entreateth of a single life, 
Solomon in this place entreateth of a single life.  in the which howsoever it may seem more quiet and pleasant; he findeth notwithstanding great vanity, and proveth by strong reasons, that happiness is far from it: as he saith by way of a preface, That after that he had turned his mind unto that kind of life, that he again also found vanity in this life beyond the former. And of this vanity these are the proofs.  
8 There is a man.] By this word one, he understandeth a bachelor: the Greeks call him Monoten, a single man. Nazianzen translateth it, memo nomenon, and that liveth alone, as namely unto whom there is not a second, that is to say, a fellow. It is questionless principally to be understood of a wise. For of all society's marriage is the first and chief. For the wife is joined with the man not only in the fellowship and community of goods and substance but also of body. He moreover setteth down a circumstance to amplify the folly of covetousness. That he is without not only a wife and children, but also without brethren and kinsfolk (for the word Brother comprehendeth all, both of kindred & affinity) so that he can appoint none of his for his successor or heir. There are many of these fellows desiring a shameful and unhappy single life found: which are cumbered with more and greater carefulness, through the distrust of wanting things necessary, albeit they be alone, than those which have great families with far less goods. There be some that yield natural causes of this diverse care, 
Natural causes of the diverse dispositions of the married and single persons in sparing or spending.  that householders, either through the daily custom of their family, because that many things are to be spent daily, become not so niggardly, or else for that God doth pacify and temper that same too much carefulness with hope of issue to come, at whose hands, parents look to be helped in their old age: but Bachelars bestow a little upon themselves only, or else upon a very few with them for their living, and whilst they fear the discommodities and charges of old age, that they become, I know not by what means, the more sparing, and the more fearful: 
Why God punisheth the contemners of marriage with such cares.  but I for my part do think that this too pensive and carking carefulness is laid upon single men by the just judgement of God, for that they contemn & despise that same remedy the which God hath given unto men, both for the avoiding of fornication, & evil lusts, and also for the aid & help of life, and yet that it cometh to pass notwithstanding that they are entangled with cares of most troublesome and woeful single life, and do fall into most great inconveniences. These men wise enough otherwise, as we may see, yet Solomon affirmeth to be so blind, that whilst they vex their bodies and minds with great labours, yet they cannot make this reckoning with themselves, for the knowing of the vanity of this unprofitable carefulness: For whom do I labour, etc. For what heir do I appoint these my goods, for whose cause do I take such toil, that I do pinch even mine own belly, and disappoint myself of things necessary? This he sayeth to be great vanity, the which followeth a single life, against the which discommodities of a single and sole life, he setteth the commodities of marriage.  
9 Better] That is to say, the commodity and profit of a married life is far greater than of a single life. For two are better than one, it is better to be two then one: and that in every matter: but here he speaketh properly of marriage, so that it is an exposition of the decree of God concerning marriage. It is not good for man to be alone, let us make unto him an helper, like unto him. This in deed is generally true (as I have said) of the society of mankind, for man is a living creature as liking of fellowship, so also a maintainer of company: for community cannot consist without society and company: but this first of all agreeth unto marriage, which is the foundation and seed plot of mankind.  
The efficacy or force of this community is most great in marriage concerning all parts of life. He yieldeth a reason why the profit is greater in a life that is joined with a fellow, Because they have, 
A reason why there is more profit in a life that hath a fellow, then when as things are done alone.  etc. He teacheth two things, both that in the earnestness of labour, the workers shall have more force, because that their strength doth increase, and their courage is kindled by mutual exhorting or cheering one of another, and by the mutual example of the one and of the other, and also that you shall have much more profit of your labour, when as you have obtained that which you sought for, as namely your fellow being witness of your profit received, and also rejoicing with you. For I pray you what should his happiness be, who did possess great heaps of richesse, and yet should have none with whom he might speak, or unto whom he might utter his happiness. It is therefore a very great profit of thy labour, to have a fellow to be partaker of thy joy, the which taketh chief place in marriage, in the which the man and wife are alike partakers of prosperity and adversity: as he teacheth by and by.  

Another commodity of marriage.  10 Because if they fall.] He therefore declareth an other commodity of the married life. That it yieldeth remedies against all chances and adventures of life, the which are wont to betide both body and mind, and goods, such namely as in the raging sea of this our life men are accustomed to be troubled sundry wise withal. Art thou sick? Thou hast a wife at home, the which looketh unto thee with all carefulness. Is thy mind troubled with sorrow? Thou pourest out thy grief into the bosom of thy most dear wife, and art eased. Go thy matters but badly forward?  
Thou hast a fellow to help thee bear this burden. The joy is the better increased, thy wife being glad and rejoicing with thee. But the single life wanteth these commodities. Woe therefore unto him that is alone. He teacheth, that those who as if they were more wise than God, do seek a new way to avoid miseries, the which this life is subject unto, do entangle and bewrap themselves in most sharp thorns and troubles, and do find very great inconveniences of that their single life. And therefore that they are paid home with unhappiness, 
The miseries of a single life  in steed of the happiness whereon they dreamt in a single life. They lack wife and children, but they lack not those discommodities for the easing or removing whereof they want in vain the faithfulness and help of Wives and children. I speak of such Bachelors as of purpose desire a single life, forsaking marriage. He setteth down an other commodity of marriage.  

Another commodity of marriage.  11 If also.] The honest pleasure of marriage he noteth by an honest kind of speech. And the use of marriage is great in this corruption of mankind, for the avoiding of fornication: with whose brands of lusts these seekers of a single life in the mean while do burn: and whilst they desire, as they say, to shun one mistress, they pull over their heads many mistresses, that is to say, proud and faithless harlots. The profit of honest pleasure in the bed undefiled is manifold, as the avoiding of detestable lust, and begetting of children, the which he noteth in the next verse that followeth.  
12 But if.] He sayeth therefore that there is sure aid in the joining together and agreement of man and wife. But if the third be added, that is to say, children begotten of lawful marriage, increase the family: that then the fellowship will be so great, that it cannot by any means be broken or undone. This he doth garnish with a fine kind of speech, saying A tripled thread, 
The meaning of the words, A three fold chord or rope.  that is, a threefold cord, is not quickly, not very soon, not very easily broken: the meaning whereof is, That there is great strength in concord or agreement and fellowship. This is doubtless a fine saying, and confirmed or warranted with great and notable examples. That through concord and agreement small things do increase, and through discord and disagreeing great things go to wrack, as the father exhorting his sons unto agreement, 
An example teaching the force of unity and concord.  biddeth a bundle of sticks to be brought forth: and that every one easily broke his stick being severed and alone by itself out of the whole bundle: but that they could not do so in breaking the bundle, when all the sticks were bound together. Of the aid and strength of children in maintaining and defending their parents there is a notable promise Psalm. 128. Children than are a singular gift of God, and the treasure of marriage is precious: but God is to be prayed unto, that he will grant the issue which he giveth us, to be happy. I have rehearsed the simple meaning of this place: the trifles of allegories, the which Jerome in this place reciteth, 
jerom.  it loatheth and wearieth me to set down. For what is it to mock the truth, if this be not? for he violently draweth all these things unto Christ.   

The doctrine.  
1 That same kind of life the which maketh us void and setteth us free from cares, and that in the straits of this most wicked time, is especially to be wished for of Christians: And the single life is void of most great cares, whereunto marriage is subject. But yet doth not the single life want his discommodities, the which those that shall for this cause embrace, that forsaking marriage they may lead an odd happy life, being free from the common miseries of life, they shall notwithstanding without all doubt, 
Of whom, & to what end a single life may be desired.  find it beset with thorny troubles. Neither is a single life to be wished for to this end, nor of all men indifferently: but both of those which are endued with the gift of chastity, and also that therefore they may the more freely give themselves wholly unto the service of God.  

Marriage hath most excellent commodities, especially in the faithful.  2 On the other side marriage, in these troubles of mankind, as it hath his discommodities, so also hath it his most excellent commodities, unto the faithful especially, in whom the use of that most honourable gift is sanctified by God. For the decree of GOD is not deceitful, unto the which this cause is made: It is not good for man to be alone. The profit therefore of marriage is manifold. For it is a most sweet and most fit help and aid of life, a steadfast foundation of the fellowship of man. What is more necessary, what is more profitable and joyful for all the parts of life then a family? the which truly doth consist of that most straight fellowship of man and wife. It doth also afford most present remedies, against all the chances of life, the which are wont to happen both unto body and mind and goods. It tameth the immoderate lust of the flesh with honest and unblamable pleasure. It giveth children for most great commodities of life, and to be short, without marriage the fellowship of mankind cannot stand, and that I may turn again upon these hot and unmeasurable praisers of a single life, those things the which without any difference they do attribute unto a single life, marriage hath filled heaven and earth.  
Now if in steed of those commodities discommodities be found in marriages, 
The discommodities of marriage, are not to be imputed unto it, but unto ourselves.  that is not to be attributed unto marriage, but unto ourselves, the which abuse the good gifts of GOD: and therefore feel the just hand of God, the which doth so chasten our intemperateness, that the ships are broken in the very haven (as Augustine speaketh) that is to say, that there are troubles, where as most quiet aught to reign. Such home encumbrances godly and excellent men have felt. There wanted no jars in the family of Abraham, 
Abraham.  between him and Sara for their children: jacob, by his wives and children: job, 
jacob. job.  by his wife: David, by michol, and especially, by the stubborn and mad outrage of his children, have felt most grievous troubles. Yet this is more constantly true, that such is the love, such is the friendship of man and wife in a well ordered marriage, that there is great interparting both of bodies, and of goods, and also of prosperity and adversity, the which maketh prosperity more full with a certain lawful and sound joyfulness: and doth so assuage and temper adversity, that it is borne the more easily and lightly: to conclude, that GOD hath not ordained it in vain for an help and aid of this mortal life.   

The exposition.  
13 Better is a child.] Some suppose this to be a doctrine by itself, that is, that it is a sentence cut off, and by no means agreeing with that which went before: only, that occasion thereof is taken by the former speech. Which is altogether to cut the knot, and not to lose it. Others note this knitting of it with the rest: that as he hath said, that there is vanity in covetousness, so he sayeth, that there is also in ambition: the which truly is not clearly enough said. I think this to be the plain tenor and order of the words. He propoundeth or setteth forth another example of the same vanity in a kind of most honourable life, that is to say, of Kings and of great men, in the which the common sort do think that there is chiefest happiness. Contrariwise he teacheth, 
Great vanity in the life of Kings and great personages.  that in the same life, as it is wont to be used, there is greatest vanity, lest we might think them to be exempted and privileged from the common condition of men. He sayeth, that a poor child that is wise, is better than an old King which is foolish and hath no wit. For it is great unhappiness, to be unwise, and this is a foolish proverb: The pleasantest life is in not being wise, for what other thing doth make a difference between us and brute beasts, but Reason? the which, if it do not her duty in us, it cannot choose but make us most miserable, when as the sovereign good of man doth consist in reason, and in the lawful use of the same. And it is an argument of comparison: For a King is set against a poor man, and a child against an old man: so that the sense is: that the condition of the most poor, if they be endued with true wisdom, is far better than the condition of the most mighty Kings, if they be void of that same true wisdom. And he setteth down that which experience doth enough and more then enough teach to be true that Kings and great personages are often times void of this wisdom, from whence came this old saying: 
The first discommodity in princely dignity.  To be borne a King or a fool, and, the sons of great men are harms. The first discommodity therefore is, wherewith the royal dignity, otherwise exempted from the common condition of other men, and set aloft, is troubled and tainted: that there are many seen placed in that estate, the which are the worst of all men in wit and manners. When as lamentable examples do often prove this to be true, Solomon himself also a most mighty King, doth no injury unto Kings or kingly dignity, the which doth lay before Kings that vanity, whereunto their estate is also subject, that they should learn to seek for virtue otherwhere then from their dignity. The life of such Kings is no doubt miserable, therefore in old time the truth of an ancient fable did attribute unto Midas King of Phrygia and a fool, 
Why King Midas in old fables was feigned to have the head & ears of an ass.  the head and ears of an Ass, to represent in a lively picture their beastly life. But the word of GOD doth of all other most freely examine the condition and faults of all men, that Kings may learn, that the more wise than other men they ought to be (as whom namely they are appointed by God to rule) the more earnestly to crave the greater wisdom at the hands of GOD, after the example of Solomon: and also because that among so many and so great allurements, it could hard and scarcely be that their minds should continue pure, unless they be stayed, and underpropped with a certain singular power of God.  

A reason of this folly in Kings and great men.  He bringeth a proof of this folly: For that he knoweth not any more to receive admonition, that is to say, for that he is not capable of any admonition or wholesome and sober counsel, but with a stubborn mind refuseth and despiseth the sayings of them that give him good counsel, the which truly is usual and common unto mighty men. The old writers have said very well, that that kind of men is altogether unprofitable and good for nothing, which neither of themselves can give good counsel, nor follow him that giveth them good counsel. The complaint also of Alexander Mammea a most mighty Emperor, is known: That the truth cometh not unto the ears of Princes, among so great a company of flatterers, that this his saying is found also true: That none but horses are found trusty counsellors unto Kings: for that they do no otherwise with them than with the most vilest bondslaves: but the Counsellors of Kings do of purpose corrupt the truth. This is therefore a great discommodity of Princes, 
King's hardly understand the truth of things.  that they hard and scarcely understand the truth of things, yea, and that in those things especially, the which do appertain unto their office, and ordering of their life. But this is most grievous, when as they can not abide to hear sober admonition, but do stop their ears against good admonitions in such sort, as if it were against charmings and enchantments, as the Prophet speaketh. Hereupon Solomon teacheth, that the life of Kings albeit never so honourable and mighty, is made most miserable: and noteth out this first circumstance of that vanity and unhappiness, whereunto the dignity of Kings is subject.  

The second not● of vanity in kingly dignity.  14 Because out of the house.] Another note of the same vanity from the alteration & change of kingdoms. He sayeth therefore, That one cometh out of the house of them that are in bands, that is to say, that mean and base persons are sometimes lifted up unto that same high degree of kingly dignity. King's do boast of their antiquities and stock, as if their ancestors had been before the Moon, and had not come of Adam, and as if their first father had never been shut up within the Ark of Noah.  
The Lord mocketh this proud and foolish imagination, when as he raiseth up from the dunghill (as the Prophet sayeth) such men, whom he maketh to sit on the thrones of Kings, that is to say, doth establish and set them fast in kingdoms. 
joseph.  joseph out of prison was advanced almost unto the throne of the kingdom. 
David.  David doth acknowledge that he was lifted up from the sheepfold unto the royal seat. jeroboam came from a low place unto the kingdom of Israel, 
jeroboam.  that I speak nothing of obscure persons, as of Philip, ●ertinax, Maximinus, how that they attained unto the top of the Roman Empire: as also in our memory, that certain most honourable and renowned houses can reckon for their authors & first beginners of their stock, men of no greater worship than butchers & pedlars. And that it is no less marvel, when as Kings are thrust out of their kingdoms: the which he noteth in these words, Truly, or yea also (for so I expound the particle Ki) There is one borne poor in his own King doom. These words are diversly expounded, but I think this to be the most simple and plain meaning. That sometimes there fall out so great alterations and changes, even in kingdoms, that Kings being driven out of their own kingdoms, of most rich become most poor, and seem to be certain new men. He lively expresseth this wonderful change by the word To be borne. For those same extraordinary changes seem to be a certain new life. All ages, all nations have seen examples of these changes also. Israel, Oseas, judea, joachim, Sedechias: 
Israel, judea, Babylon, Sicilia.  Babylon, Nebuchadnezar: Sicilia, Dionysius: France the Chilperikes, etc. That I reckon not up a long roll of every one particularly. And howsoever these extraordinary changes are governed by the providence of God, yet are they notable tokens of the vanity of man in noble and renowned personages. He noteth an other circumstance of the same vanity, from the unconstant and uncertain judgement of the people, unto the which notwithstanding kings are subject.  
15. & 16. I have seen all men] He lively setteth forth the loathing and weariness of the people, 
another vanity in kingly dignity.  always finding fault with the present king, and casting their eyes upon the next successor, as it were upon the Sun rising. I have seen all men living walking under the Sun with the second child or Son, which shall stand up for him. That is, I have marked all the subjects of the same kingdom, to be led as it were with the brunt of the same or all one mind, that they more love the son that shall succeed, than the Father himself, which is king already.  
Some expound Those that live under the Sun, to be the noble men the Courtiers, because that they live gorgeously, & that in such sort, as if this life were proper unto them, and that the world were made for their sake. For these be of great power both ways, to receive or to put away the King. But There is no end unto all the people, to all I say, which hath been before them: also they which shall come after will not rejoice in him. Of which words this is the meaning: that such is the itch of the people, that there is no end, no measure may be limited or appointed unto their desire. Him whom they have loved and honoured when he was to reign, the same they are weary of, and cannot abide when he reigneth: and that this is not a fashion grown up within a few days, but most ancient, practised and put in ure many ages ago, out of all men's remembrance.  
That such namely is the inconstancy of the people, which is a beast of many heads, such is their wantonness, unto the which notwithstanding Kings are subject, and by the which they stand and fall, whereupon there do arise infinite and endless alterations and changes in Kingdoms, That is to say, he signifieth that the people do give power and authority unto their Kings because the King cannot be without his subjects: 
The King cannot be without his subjects.  so the falling away of the people, bringeth overthrow and destruction unto Kings & Kingdoms. He concludeth therefore, that in great personages there are evident and notable tokens of great vanity. This, saith he, is altogether vanity, etc. namely that honourable and great personages borne of a certain proper metal by themselves as it were, and severed from the common rabble of other men, are yet notwithstanding subject unto the pleasure of the people.  
To see these ebbings and flowings of the people's favour in that common wealth especially, where the people bear the chiefest sway in, is in deed usual: yea and in a Monarchy or kingdom how much the people may do, the Example of Israel hath taught, when Roboam the son of Solomon was thrust out: 
Roboam.  the Example of the Romans, hath taught, driving out their Kings, 
The Romans.  and recovering their liberty: the most often changes almost in all Nations have taught us. He speaketh therefore of most free nations among whom the king had no more authority over the people, than the people over the King, as Caesar speaketh of the ancient Frenchmen, and the causes of these changes do most often lie in the Princes themselves. For the people loveth him of whom they are well handled: hateth him, of whom they are evil entreated: and his yoke the which they cannot bear, they do in the end clean shake off. So Roboam himself, the son of a most wise father, swerving from the lessons and manners of his father, procured the displeasure of the people against him, and was turned out of his Kingdom. So the Romans drove out Tarquinios' superbos, waxing insolent & proud with immoderate rule and government: for these causes they slew divers Emperors, which were indeed rather monsters than men, being weary of their tyrannous rule bearing: as Commodus, Heliogabalus, etc. albeit that they also sometimes raged against good Princes, as against Alexander Mammea, etc. Such namely is the violence of the People, whom Princes ought to win unto them by gentle & moderate government, for they hate him whom they fear, and whom they hate, him they wish to perish. The love therefore and good will of the people toward the Prince, is the sound foundation of kingdoms.   

The doctrine.  
1. God the author and governor of the society and fellowship of men, hath appointed unto himself the magistrate, as an Ambassador, by whose ministery and service he would preserve and maintain the same society, 
God preserveth the society of mankind by Magistrates.  in the necessary and wholesome difference of rulers and subjects. Their dignity and excellency therefore is singular, whom God maketh ministers of so worthy and weighty matters, and he will also have them enjoy most great & notable privileges about the condition of other men. Yet we must not think that the life of great personages is in all points blessed and happy: but rather that experience itself doth abundantly teach that it is beset with many and great encumbrances: the which are both inward through the blame and fault of the magistrates themselves, and also outward by reason of many alterations and changes the which are wont to be rife in the oft ebbing and flowing sea of this world.  
2. The kingly dignity and power is both more ancient, 
How the kingly power is both the best and the worst.  and also better than all other kinds of public governments, if it be limited and bounded with good laws, and get a good and a wise governor (for it is the image of a fatherly rule, than the which there can be none on the earth found out either more honourable, or more profitable) but if it have an evil governor, and a fool, then is it of all other the worst. And it cometh to pass by reason of the power of Kings, which is not to be corrected, and through the allurements of a loose life, that their minds are many times corrupted, both unto the hurt of themselves, and of their subjects. Let kings therefore learn which seek happiness in a mild Government, to beg Wisdom of GOD, and equity in government: for foolish and unjust rulebearing, as it is hurtful unto the Subjects, so is it also unto the Rulers.  

A wise government is of God.  3. A wise and happy Government is of GOD, that the people may learn to pray for a good and Wise Magistrate at his hand. truly a good Prince is a certain most rare Phoenix.  
4. God doth constantly govern all the alterations and changes of all common wealths, 
God is the governor of all common wealths.  neither is there here any place left unto fortune: neither yet unto the industry or wit of man, the which wholly is fitted by the providence of God.  
For Promotion cometh neither from the East, nor from the West, nor from the North. Because as the Prophet sayeth: GOD is the judge, he throweth down one, and setteth up an other. He effectually ruleth the beginnings, the middle, the increase, the decrease, the full points and ends of all governements. The Scripture setteth forth this true and certain cause of changes, whilst he stirreth up Kings, otherwise deaf and dull, to set forth the power of GOD. For the things themselves, albeit Kings otherwise either hold their peace, or also repine against it, do witness the singular Majesty and providence of God, the chief King of all kings.  
5. God doubtless hath ordained governements which come by inheritance, 
Governments that come by inheritance, are ordained by God.  as it is manifest by the Kingdom of David: neither truly could it come to pass without the power of GOD, that so many millions of people should willingly obey an Infant new borne and one man. This notwythstandinge is true in governements that come by inheritance, that the power of Kings doth depend upon the power of the people, and therefore that Kings ought to desire of GOD, that he would frame the minds of the people unto obedience, and because that the word of GOD is the rule of this Obedience, 
A good lesson for Princes.  that they ought to employ all their diligence, that the people may be instructed in the true knowledge and obedience of God.  
They ought moreover by a just and mild government the which is set down by laws to bind the hearts of the people unto them, the which doubtless loveth him, by whom they are well entreated. And they must call to mind that they reign not over Beasts, but that they being men, are appointed by God to govern men, unto whom they shall give accounts of their government. And finally, they are to think that it is a dangerous thing to have the patience of the people tried and teazed, the which being often hurt, is wont to turn into madness.  

A rehearsal of that which hitherto hath been taught.  6. Hitherto the preacher hath taught that happiness is not in worldly things, the which he hath plentifully proved by sufficient reckoning up of the parts first examining the general trades of living, and then the special. And he hath showed, the things being duly weighed, that happiness is not found either in the knowledge of man, or in Pleasure, or in the prudence of man, no nor in the very outward appearance itself of Virtue or honesty, nor in all kinds of life either of private or of honourable personages, in whose estate notwithstanding, the reason of man, and the opinion of the common sort doth imagine a certain happiness for to be. He hath removed therefore and shut out from happiness all those things the which according unto the reason of man, and judgement of the common people might fall into a certain imagination of happiness, that is to say, he hath at large discoursed against the devices of foolish reason, What happiness is not. Now he goeth unto the second part of this sermon. What happiness is, etc. What is the way and means to obtain it: Of which two principal points we said in the preface, that this sermon did consist, From hence therefore he taketh the beginning of this second part.     

¶ The second part of this Sermon: that is to say, what true happiness is, and what is the way and means to obtain the same.  

The fift Chapter.  
1. Have regard unto both thy feet, when as thou goest unto the house of God, that thou mayst be ready to hear rather than to give the sacrifice of fools: for they do not perceive that they do evil.  
2. Make no haste with thy mouth, neither let thine heart make speed to bring forth a word before God: because God is in heaven, and thou upon earth: therefore let thy words be few.  
3. For like as a dream cometh of the multitude of business, so doth the voice of a fool of the multitude of words.  
4. When thou hast vowed a vow unto God, be not slow to pay it: because God hath no pleasure in fools. pay therefore the things which thou hast vowed.  
5. It is better that thou vow not, then to vow, and not to pay.  
6. Suffer not thy mouth to cause thy flesh to sin: and say not before the Angel himself that there is a fault, why should God be angry for thy speech, and scatter the work of thine hands?  
7. Because that in the multitude of dreams there are both vanities and also many words: but fear thou God.  

The Exposition.  
1. Have regard unto, or keep] The tenor of the matter in hand doth altogether require, that the beginning of the fift chapter be taken from hence. For it is not only a new argument, but also altogether a new place, and in deed the most notable of all this whole Sermon, Concerning true felicity or happiness. Meaning therefore to entreat of it, and to place it in the earnest fear of God, that is in true godliness, he setteth down a necessary preface: and diligently teacheth, by what notes Godliness ought to be set out, lest that in stead of true religion we should embrace a naked shadow and show, and vanishing vizard of Religion.  
This is the knitting and joining of this new matter with the words that went before, lest that with some interpreters we should think it to be a sentence cut off from the rest, and yet that occasion thereof was taken I know not upon what words. This therefore is the meaning: I have at large declared what happiness is not, albeit that the reason of man do imagine it to be in diverse things and parts of the life of man: I have taught with sound reasons how far all those idols and indeed but bare shows sundry ways invented by men, are from the truth, Now remaineth that I show wherein true happiness doth consist.  
This therefore is the frame of this disputation, whose confutation hath been at large handled in the four first chapters. For as the truth cannot be well enough, maintained, unless falsehood be overthrown before, the which is manifold and of sundry sorts: so also in overthrowing of falsehood far longer travel and speech ought to be used.  
The first law or rule of establishing of godliness truly and diligently is, 
The first rule of true godliness.  that we worship GOD in the congregation according unto his word, that we refrain from men's inventions: that we seek for wholesome doctrine in the Church and true ministery, and that we reverently hear the Church when it teacheth, stay upon her voice, and do not embrace the inventions of men: but that we worship GOD with a pure and sound mind, according unto his word, the which is the rule of his will. For that it is great folly and madness, whatsoever men of their own brain in this behalf invent, and altogether unreasonable worship. So this law commandeth two things unto us, that we ought to seek the word of GOD in the Church, with a pure mind and that the inventions of men concerning the worship of GOD are to be avoided. To take heed unto our feet when as we go unto the house of God, is to worship god with a pure & sound mind, or, to carry a pure & sound mind in worshipping of god, in which kind of speech the Apostle saith: Peripatein axios, Kai cuprosedros evaggelio, that is to say, to lead our life as is meet and agreeable unto the Gospel. And this word Orthopodein also sprang from thence, which signifieth to walk with a right foot. And the Metaphor agreeth very well, for like as the body is both stayed up, and moveth by the help of the feet: so likewise is the mind by the power and strength of the will or appetite.  
In the mean season by the same kind of speaking, he plainly signifieth wherein the worship of GOD doth consist, where wholesome doctrine is to be sought, and how it is to be received. For there is no doubt but that the Temple is signified by the naming of the House of GOD: But because the temple was as it were the sum of all Ceremonies, by the naming thereof, it is manifest that both the congregation of GOD, and wholesome doctrine which should sound in the Church, and the true knowledge of GOD, is understood according unto the use of the Scripture.  
When as therefore he willeth that the house of God be gone unto, he willeth us both to follow the word of God, and to keep ourselves in the bosom of the church, in the which only is salvation: and therefore he plainly noteth the true worship of the true God. When as he commandeth that we take heed unto our foot, he commandeth pureness and soundness of mind to be carefully used in the worship of God. 
To take heed unto our feet.  And this whole kind of speech is taken from the custom of the Law, for by the express commandment of God, they went not unto the Temple but purified. And by that same outward cleanness was signified inward pureness & holiness, 
What was signified by the outward purifying in the law.  the which is the foundation of the worship of God. He maketh manifest that same figurative kind of speech with a simple and plain kind of speaking, Come to hear, rather than to give the sacrifice of fools, that is to say, to the end thou mayst worship GOD after that manner, which is most convenient, thou must employ all thy diligence that thou mayst be thoroughly persuaded of the will of GOD, the which thou shalt without all doubt know, if thou hear him: and thou must not follow the inventions of men, or forge any thing out of thine own brain, to offer unto God under the name and title of obedience.  
The Preacher therefore by the word giving doth expressly signify the traditions and inventions of men. 
giving.  For this is a proper note of superstition, for that it would have itself seem to offer certain merits or deserts unto GOD: as appeareth by that verse, 
Doratheous Peithei, etc.  Gifts please the Gods, etc. the which foolery to be altogether repugnant and against the nature of GOD, Plato an Heathen man did see: 
Plan.  and hath confuted it by many reasons: and that by this means religion should be made as it were a trade of merchandise after the way of bargaining, I give that you should give again.  
According unto the supposition and opinion of men he condemneth, 
In what respect Solomon condemneth ceremonies, and this place is to be well marked for that it expoundeth many other places of the scripture, where God himself by his prophets doth the like.  but not generally, good ceremonies otherwise, and such as were ordained by GOD (for GOD had appointed those sacrifices as seals of the forgiveness of sins, and public testimonies of thanks giving) but for that superstitious persons did offer them in such sort unto GOD, as if by their force and power they should deserve Salvation, as it were by the work done as they say. After this sort the Prophets deny that GOD ordained Sacrifices, and do forbidden them unto the jews.  
There is namely a notable saying of Samuel, unto the which Solomon seemeth to have alluded and had respect: Is the Lord delighted and pleased with burnt offerings and sacrifices, like as when a man heareth the voice of the Lord? Behold to hear is better than sacrifice: and to give ear then the fat of Rams. He therefore calleth them Fools, the which both depart from the word of God, and do sever and shut out Faith from the Ceremonies by him ordained. For as this is a reasonable Worship, and allowed and liked of GOD, when as we offer up and consecrate ourselves unto him a living and holy sacrifice by Faith: so all devices of men concerning the worshipping of GOD, 
Against all men's devices in the worship of God.  with what show of Wisdom soever they be cloaked, are unreasonable, that is, go about to be mad with reason.  
And this word, To Hear, 
To hear.  signifieth not only to receive the voice of GOD in his word, sounding by the ministry of the church, but also to obey it: for both these must be joined together. For how shall they believe him, of whom they have not heard? and how shall they hear without a Preacher? and how shall they preach, unless they be sent? Hearing therefore presupposeth a ministery of the Church, and a lawful use of the same.  
Again, if a man hear the word, and do it not, and is a forgetful hearer, he doubtless hath unhappy knowledge, as james sayeth. Therefore we must hear with the ears of the body and also with the heart: that our whole life may be an express showing forth of this knowledge. He teacheth further why he had condemned the devices of men of folly and madness, & therefore forbade them, 
diverse expositions.  Because they know not, etc., This place is diverse ways expounded. The words themselves are, Ki enam iodegnim lagnaschoth rang, that is, Word for Word, because they know not to do evil, so that the meaning is, They do not perceive how great an evil they commit, with how great wickedness they entangle themselves, whilst they defile themselves with vain and unprofitable superstitions.  
Others understand this Particle Rac, Only, in this sense, This one thing only they know, to do evil and wickedly: for as much as they refuse the word of GOD, they can not choose to run headlong into great mischief.  
Some say that the word Rang in the Chaldai tongue doth signify Will, and they expound it, Because they know not to do the will of God, the which sense would very well agree: but because that form is never found in the Chaldai tongue (as most learned Mercerus my Countryman doth note) and because the Chaldai Paraphrast doth also expound it Evil, it is better of the former interpretations to take the one or the other, albeit in my judgement the former be the more plain and simple.  
The sum is, that all superstitious worships are a most great wickedness: from the which therefore they ought with all their hearts to refrain the which do purpose to worship God with a pure mind. The superstitious therefore know not how great an evil they do commit, 
Good intents.  the which pretend or allege good intents (as they say) for an excuse of their inventions, and do think that this same desire to worship God, the which is also heaped up with diverse labours & charges (for in superstition there is sparing for no cost, being most lavish both of body and goods) to be an excellent virtue, but yet it is in deed a foul vice: because it is done without the word of God, and without faith, without the which whatsoever is done, is sin. 
An error of some brainsick persons.  The error also of frantic and mad headed persons is confuted, the which think that God may be worshipped in the opinion of any religion, and do so speak of religion as of a matter indifferent. Against these foolish opinions let us set this saying: That superstitious or godless persons know not how great an evil superstition is, that is to say, that of all wickedness it is the greatest, and the most wicked, the corruption of true religion, the which can be but only one, and not manifold or of sundry sorts. If we expound it: They only know to do evil: or, They know not but to do evil: for that the cause is noted, namely the contempt and despising of the word of God. We do fitly gather, that those do make shipwreck both of godliness and honesty, the which do contemn or despise the word of God: and therefore that they have stained themselves with all kind of wickedness. The which argument is notably handled Psalm. 28. In the neglecting and contemning of the word of God, lieth the assured blot & depth of all lewdness. Solomon therefore going fitly about to place true happiness in godliness, and to show the most excellent use of the same, teacheth that both the truth is to be followed, and that falsehood is to be shunned: between the which and godliness there can nothing be common. And therefore when as he sayeth, rather, his meaning is not to leave it unto our choice, as if it were a certain thing indifferent, and yet that the one is better than the other: but by this kind of speech borrowed from the common use of speaking, and usual in the scripture, he meaneth, that albeit superstition in sundry shows do pretend religion, and that men do sundry ways dote under such colours, yet that it is far better to hear God, of whom the pure & sound truth may be received. This comparison therefore appertaineth unto the confuting of the madness of man his deceitful reason, thrusting falsehood upon us under the show of truth.  

The second rule of establishing of godliness.  2 Make not haste.] The second law or rule of establishing godliness, that we avoid rashness, boldness, much babbling in matters appertaining unto God: and contrariwise, that in things of so great weight we use advised wisdom & modesty: and that we determine not any thing herein, but by the warrant of the word of God going before, let us set down that for the assured guide of our calling, let us set from hence the beginning of our faith, & life, & of all our counsels, & let us refer all our things unto this end. Look therefore how far godliness & the true knowledge of God do stretch unto the governing of our whole life, to train our minds especially in the true obedience of god, & to lead them into the way of our salvation, 
Nothing to be taken in hand against the word of God.  so far also doth this commandment & prohibition of avoiding those things, the which do hinder true godliness in our minds, stretch. These things therefore are clearly to be considered. Before he commanded us to hear, to learn to take advice out of the word of God: now he forbiddeth us that we take not in hand any thing against that same manifest knowledge of the truth, learned out of the word of God: whether God be to be prayed unto, (which is the principal & the most honourable effect of faith) or whether any thing be to be taught or affirmed in the church, or whether any thing also be to be done, the which appertaineth unto this life, & in those things especially the which do belong unto our calling, or whether there be any thing to be advised upon, or to be done, that we take nothing rashly in hand without the counsel of the word of GOD, that we meddle not with things not necessary, and not belonging unto our calling. Finally, like as when we are carried away with vanity, we are led from salvation, and from the true obedience of God, and all our whole life is miserably troubled (as he hath declared at large before) so by the guidance and leading of godliness, we shall have sure ground of all things. For it is a lantern unto our feet for our whole life. He therefore will have rashness and hastiness to be most far from all the parts of our life, and especially from the greatest and most excellent part. Rashness and hastiness is the companion and waiting maid of boldness: much babbling, of rashness. For such is the lightness of the wit of man, that look what it hath persuaded itself that it knoweth, although it be never so much uncertain, it will blab it forth in such sort, as if it were most certain, and will bewray this vain imagination of opinion both in his talk, 
The lightness of the wit of man.  and as it were show it in all his actions: and in this will boldness and rashness most of all dote, which is far and wide from the feeling & knowledge of her own infirmity. I speak of matters appertaining unto God, of the which carnal men speak both more boldly, and also more largely, than of those the which are handled in the common use of life. This rashness and babbling doth Solomon especially find fault withal namely, that we silly souls, dare to take upon us unwisely and boldly, to prattle of matters appertaining unto God, the which are unknown and hid from our reason: and when as God hath given unto us this singular dignity, that we may appear before his majesty with quiet and assured minds, and to speak boldly with him as a father, that we should not in our prayers make him a witness either of profane thoughts, or of foolish speech. And that in this place prayer is expressly noted, these words do show, Before God, to utter a word, or to think: for the scripture sayeth that we utter before God those things which we ask of him: and he doth no less hear the things which we think, than which we utter with our mouth. For he is the searcher of the hart. Abraham being about to speak before God, 
Abraham.  craveth pardon at his hands to speak, and acknowledgeth himself to be ashes. Contrariwise james findeth fault with preposterous or disorderly praying: ye ask, and do not receive because ye ask amiss. When as therefore prayer is the first child of faith, it is certain that then prayer shallbe right, when as it shallbe builded upon assured full persuasion of faith: and faith doth patiently hear God speaking, and hasteneth not, as the Prophet speaketh, He that believeth will not hasten. The mind therefore being persuaded what is the will of God, will ask of God those things which it knoweth to be agreeable unto his will, and will not power out rash petitions or requests before, and will patiently wait for the issue, and will believe that it will come in his due time. The Prophet doth therefore attribute silence unto prayer, 
Silence.  and james flatly commandeth us that we be slow to speak, ready to hear, not commanding in deed any Pythagorical or popish silence (that our faith should be an unexpressed general faith, & rest upon other men's words, requiring no reason) but in deed Christian: that namely reverently weighing the majesty of God speaking & commanding, we should suffer ourselves to be governed by him, & depend & stay only upon him. For this silence is to be extended unto our whole life. Doth God afflict or chastise us, doth he toss his church up and down with great & long troubles, doth he make it subject unto the lusts of the wicked? Let us lay out hand upon our mouth, & let us not speak evil of God his providence: let us bridle our hastiness with this bit: If he slack, he will not slack. In the mean season let us with silence & patience wait for the aid of the wise God both peculiarly for ourselves, & also for the whole church. This is a great point of that silence, 
Solomon preacheth of the holy authority of the word of God.  that we remember that we must open our ears, & that we must shut our mouth, that is, that we must hear & hold our peace. Now this also is to be observed, when as Solomon his meaning was by this law to establish godliness, that he also preacheth unto all men of the holy authority of the word of God, namely that they heedfully hear the word of God, and avouch nothing in the church, the which is not taught by him. Of this rashness & boldness are all other doctrines guilty, what show of reason soever they do pretend. For they speak rashly before God, & do serve from the simplicity of the word of God. It is therefore holy & godly silence to utter those things wisely the which do appertain unto the doctrine of our salvation. For he doth not command us altogether to hold our peace, but he doth forbid us that we do not rashly speak any thing before God either with hart or mouth, that is to say. If a man speak, let him speak as the oracles of God. If any man minister, let him minister as through the power which god giveth, that is, let him say nothing in the church, the which is not agreeable unto faith, and rightly divided, that is, not only true, & answerable unto sound doctrine, but also fit for the edifying of the church. More over let him abide within the bounds of his calling, & speak when as god openeth his mouth. These bounds being used, let hastiness be avoided in speaking, the pureness of doctrine being duly observed. Furthermore, when as the word of God ought to be a lantern unto our feet, that is, to give light unto our whole life, & when as David used the word of God as faithful counsellors, through whose benefit he far excelled in wisdom: we must take diligent heed, 
In counsail● taking we must not be to hasty, but ask advise of god  that in taking counsel we hast not before god: but go unto his mouth, & ask, and obey his voice. For to much hasting & despising of sober counsel, are in like sort blamable: of which diseases such as be sick, they pass the bounds of their calling, they meddle with things not necessary, and do entangle both themselves and others in most troublesome thorns and hurtful cares. We must therefore ask counsel of God, and follow that steadfastly, and serve not from it any way. Thus far I think hasting to be forbidden, both in praying unto God, and in uttering the doctrine of faith, and also in the leading of our life: in the ordering of all which, the force and strength of godliness beareth the chiefest sway, for whose sake this hasting is forbidden by Solomon. Hasten not therefore over thy mouth, that is to say, prattle not any thing rashly forth with an hasty tongue, but heedfully bethink thee what thou sayest, when thou appearest before God. And he speaketh according unto the custom of the law. 
To appear before God.  For they are said to Appear before God, the which come unto the temple. Where God was present in the Ark. They are before God, which either pray unto him, or do handle his word, or do think on him any manner of way. He setteth the mouth before the heart, because such is the force of rashness, that the tongue many times runneth before the mind: and he joineth the hastiness or speediness of the mouth with the hasting of the heart, because that the same vanity is busy both in the heart, and also in the mouth. It is bred in the heart, it bursteth forth and increaseth in the mouth. For many words do increase folly. Wherefore we must neither think in our heart, nor utter any thing with our mouth, the which may lead us from the authority of the word of God. For both is a sin before God, for that forsooth God is both the witness and also the judge of this lightness, as is by and by set down, Because God is in heaven and thou art upon earth, that is, God is the beholder, the witness, the judge: and remember thou that thou liest open unto his judgement. He maketh therefore a notable contrariety between God and earthly men, to frame our minds unto this wise silence. 
Why Solomon matcheth God against men.  God is in heaven, a Lord and a judge: and thou art a mortal man upon earth, wilt thou dare to mutter and murmur against GOD? Like unto these sayings: He seethe all the sons of men, he understandeth all their works. Again, He will render unto every one according unto their works. For God is said to be in heaven, not only in respect of the place, because he is set on high, and looketh down upon the heads of those that are under him: but also because that he sitteth as judge in that same high throne. For in heaven are imprinted the tokens of his divine majesty. Again, 
Why God is said to be in heaven.  because being freed from the dregs of this earth, he excelleth in most pure judgement, whereby he may straightly look into all man his corruptions. God therefore the judge of the world, both can, & doth know and also will most sharply punish all those which shall corrupt the purity of his word, and dare assault heaven through their folly: but the spittle shall fall down upon their own heads, for that they are on earth. And of all other wickedness, boldness & rashness to corrupt the truth is the greatest: neither will God suffer him to go unpunished, the which shall take his name in vain. Therefore, let thy words be few, sayeth he. He therefore matcheth sober & still prudence against that same much babbling rashness and boldness. For in such sense he will have few words to be uttered: as Christ in praying condemneth the much babbling of hypocrites. He garnisheth and setteth out this fond and foolish prattling with a notable similitude.  
3 For like as, etc. That is to say, as dreams do weary that mind in the night, the which was troubled with business in the day time: so men being made drunken with prattling of many matters, are vexed as it were with the dreams of their own inventions, & in that same multitude of words do bewray their folly. He doth therefore fitly compare the devices and vain words of men unto dreams: like as Plato calleth the vain hopes of men, dreams of them that are awake. 
The cause of dreams, according unto the Philisophers.  Philosophers do make the representations of thoughts or actions of the day time imprinted in our minds, to be the cause of dreams, or else the disposition of the body by reason of the quality and manner of diet. And false and vain imaginations of the mind do trouble reason, so that it embraceth the shadows of things in steed of the things themselves. So vain men do persuade themselves of false things, & give themselves unto those vain discourses, and let lose the rains unto the judgement of corrupt reason, and so augment and increase their error. 
Nestorius.  Nestorius' through the unwise swiftness and readiness of tongue, seeking the smoke of popular glory or praise of the people had said in a sermon, Brag not, o jew, for thou hast killed the son of Marie, and not the son of God, and whilst he goeth about to defend ambitiously that which he had improperly spoken, he is carried so far with heat of words, that he rend in pieces & pulled a sunder the natures in Christ. 
Euthyches.  Euthyches whilst he will amend this error of Nestorius, falleth into another extreme, that is to say, he confoundeth and mingleth together the same natures of Christ, both which doth plainly destroy Christ. Of this foolish babbling there are yet apparent lamentable effects in the unhappy controversy concerning the Supper of the Lord. For whilst they dispute even as it were being at the point of dagger drawing, about the manner of the presence of the flesh & blood of Christ in the supper, the proverb is fulfilled, that the truth is lost in striving, and that unto the great hurt of the churches of God. And from hence have sprung and also do spring all heresies, whilst many things are curiously canvased in hard and dark disputations, and some new thing is sought after besides Christ jesus, and him crucified, which was the strong and pithy eloquence of the old martyrs, the which did excel all man his eloquence.  

The third rule of establishing of godliness.  4 When thou vowest.] The third law or rule of establishing godliness, Concerning the paiing of a vow in due time, the which in deed is spoken according unto the custom of the law, yet no doubt it ought to be stretched further. For he doth not entreat particularly of vows and nothing else, but of all other religious bands, wherewith our life being tied and bound is consecrated unto God. Vows were prescribed or appointed by the law of God, as testimonies of faith, and bands of that reverence and obedience the which we do owe unto God, that our flesh getting too much liberty, as if it were in his own power, should not wax more wild and unruly, but with this bridle put into the mouth of it should be held and kept in, when as it should understand that it was no more at his own liberty. Now this is a true and a sure vow, the which David in his own person Psalm. 119. witnesseth to have been performed of all the faithful generally, 
A true vow.  saying: I have vowed unto the Lord, and will not break my vow, I will not departed from the commandments of my God. This doubtless is a most honourable and most holy vow, the which when as it is conceived necessarily of all the godly entering into the Church of GOD, and ought steadfastly to be kept in our whole life, all diligence is to be used that it be not conceived or made rashly of us, that is to say, we are to take great heed what we vow, when as being received through baptism into the city of the church of God, we take upon us to profess Christ, and by a solemn sacrament do bind ourselves unto him: Let us weigh the greatness both of the promise and also of our estate: lest that feeling the burden of the afflictions and troubles whereunto the same is subject, we shamefully draw back our foot, as Christ giveth counsel, that when we will build, we should sit down, and reckon our money: lest that we be compelled to leave off the building begun unto the being laughed to scorn of others. First of all therefore I understand these words of vows simply, 
What vo●es betokened ● the law.  as they were prescribed or appointed in the law: but because they were solemn tokens of spiritual reverence and obedience, therefore I do extend them unto that general vow of living well, that in these words this rule or law should be enacted concerning the establishing of godliness. He which professeth godliness first of all aught to consider, that he do it not rashly: but when as he hath consecrated himself unto GOD that he steadfastly continue all his life time in the same obedience through all the thorns and encumbrances of afflictions. For it were better not to profess true religion, then by shameful running away to forsake it. It is therefore a notable place, concerning the constancy of the faithful in the profession of the truth, by the way of contraries against the inconstancy and lightness of men, both rashly triumphing in the light of the Gospel, and also rashly falling back again from the same: according as prosperity or adversity doth offer itself unto them.  
Hereupon are some times great heaps and companies of Christians in the church: sometimes, as namely when affliction draweth on, there are horrible backslidings, and in a manner mere solitariness, they falling rashly from the Church, which rashly had comen unto the Church. He sayeth that God is greatly offended with rash vows, namely: The pleasure of God is not in fools, that is to say, that inconstancy and rashness of life displeaseth GOD: That God doth greatly detest rash vows. And therefore he warneth that those things are to be paid with a godly and holy mind, the which have been promised by vow. 
The Papists.  This place concerning vows the Papists do canvas diverse ways, and by it go about to establish their vows. I dispute not whether their vows be true or no, whether they be to be paid or no. This notwithstanding is clear, that they are guilty of this rashness, the which the wise man doth in this place condemn. For can any man holily vow continency, the which he hath not in his power? But hereof others have discoursed at large, and we ourselves also in another place.  
5 He amplifieth and maketh greater the fault of not paying a vow, saying: That it is better not to vow, then to vow, and not to pay. That this is impudently, to mock GOD, and therefore, that thou pullest great hurt and punishment upon thine own head. For thus much doth that kind of speaking signify, Suffer not thy mouth to cause thy flesh to sin. And these words Before the Angel, are all one with these that went before: namely, Before GOD: as the Greeks also have translated it, enopion tou theou, before GOD. And this kind of speaking sprang hereof, because GOD useth the service of Angels in the governing of men, and so the names of the Lord and of his Ambassadors are put one for another. Some say, that by the word Angel Christ is meant: for that it is usual with the Fathers and Prophets, to call the son of GOD an Angel, for that they knew him to be the Lord, promised unto the church, the messenger of the wonderful decree concer- the deliverance of mankind, the Lord & keeper of the church, and the almighty saviour, delivering the elect from sin and death. I judge more simply, 
Why mention is made of Angels.  that therefore mention is made of Angels, to amplify and increase the sin of a rash and foolish vow, because the Angels are by God ordained keepers not only of the affairs of men, of society itself, and of kingdoms and Empires: but chiefly of the church itself, whose ministers they are said to be, & sent forth for the service of the same: and therefore that they are the beholders of all our actions, as they are said to wonder at the order of the church, so that it shall be a matter altogether past shame, for a man to make an Angel witness of his lewdness, or of his vain and shameless excuse. For this is the meaning of these words: And say not before the Angel, that there is an error, that is to say; make the Angel witness of thy shamelessness, whilst thou excusest thine error, and dost colour it with certain gay cloaks. There followeth a more earnest rebuke or threatening. For why &c. That is to say: Why wilt thou willingly run headlong into destruction, by provoking God against thee, that he should be hard against thee and against all thy doings? The interrogation or ask of a question is set down according unto the use of the scripture, both for the stirring up of more earnest affection, and also for adding of more force unto the sentence. The sum is, that it will come to pass, that God will be angry, with that lying and foolish rashness, and punish it severely. Ananias and Saphira felt this anger, the which durst to lie unto God, and unto the holy Ghost, 
Ananias and Saphira.  and being constrained by no necessity, did boast and vaunt of lies. The vow of jephte but in an unlike case, 
jephte.  had also an unhappy end, for when as he had made an evil vow, the vows which were against the word of God ought not to stand: the which is a rule both of instructing the conscience, and also of that obedience, the which the Lord requireth of us. Let our consciences therefore be instructed and confirmed, and let us not make drunk our minds with the dreams of our own devices, to turn the truth, whether the wisdom or lust of the flesh willeth us: but let us use the bridle the which Solomon putteth upon us.  
7. Because in the multitude.] He teacheth that godliness is to be set as a remedy most present against all the vanities wherewith this life is cumbered withal: of the which he maketh a certain collection to this end, to show the way of curing and healing of them: as if he should say, hitherto have I showed how great vanities, as it were sights in a dream, do vex and trouble the mind, and the whole life of man: and I have been somewhat long in reckoning up those diseases: and I have showed that men perish especially through their own fault. Against all these inconveniences, this only is a ready remedy, The fear of God, the which will deliver us from all the encumbrances of man his vanity: as he sayeth in plain words hereafter, cap. 7. ver. 
The fear of God.  18. He which feareth God shall come out of all these, and in the end of this discourse, he placeth happiness in the fear of the Lord, The end of the whole word hath been heard, Fear God, and keep his commandments: because this is all man, that is to say, this is the sum and end of all this Sermon, That God is to be feared, that is to say, to be worshipped with a godly and pure mind according unto the appointment of his law (the which is a true definition of godliness) the which is the chief and principal end of the whole life of man, 
A true definition of godliness.  and the true & sound foundation of man his felicity or happiness. In these words therefore is the chief point & issue of this sermon. For as before he hath showed what happiness is not, so he now teacheth, What happiness is. And in confuting of falsehood he used much more labour & diligence, then in teaching of the truth: for as much as falsehood is of many sorts and divers, truth is but one, and most simple. These things therefore most briefly spoken, he setteth as a most sure & earnest demonstration against the troublesome surmises of reason, the combats whereof his purpose was to set out with large discourse of words. The right way of proving by demonstration doth no doubt require, that after that the matter hath been canvased and sifted more at large by granting of particulars and supposals, and that similitudes and examples have been used for the making plain of the same, at the length we must come unto some one thing that is most simple, and which cannot be improved, & therefore is without all doubt & question: & then they that are skilful masters of demonstration say that the demonstration is well made. 
The holy ghost far more skilful in Logic, than any of the best Philosophers.  The holy Ghost far excelleth the wit and diligence of all philosophers, even the most skilful in demonstration, most wisely applying the rules of Logik & reasoning well (whereof he is the true author, as of every gift of wit also) unto the teaching and setting forth of the truth. Therefore he opposeth or setteth these certain and short sayings as undoubted arguments against the deceitful reasons, and fallations of corrupt reason: and therefore we ought to embrace them as the most certain decrees of God, and not to be so much careful about the proof as about the practice of them. Therefore after Solomon hath briefly set them down, he by & by cometh unto the use and practise of them, for the doctrine of godliness doth not so much consist in knowledge, as in practice, and in deed the knowledge must be applied unto practice. For what doth it profit to have known the doctrine of salvation, unless a man express it in his life? Therefore by naming of the Fear of God, he understandeth true religion and godliness, 
A note between true & false religion.  the which is marked out and known from the counterfeit and false knowledge of God, 
False religion.  for that the one doth indeed kindle a certain knowledge of God in the mind, and causeth some good words concerning God to be rife in the mouth, yet doth it not change the heart with earnest feeling of godliness: 
True religion.  but the other doth in such sort lighten our mind, that it doth renew the hart with true newness of life. For God is known that he may be feared, that is to say, that being known of us by his word, he should be acknowledged and worshipped with all reverence as a father: whom namely we should love and reverence, as one that hath well deserved of us through his honourable and bounteous liberality: that we should acknowledge him to be just, and to be true as well in his threatenings as in his promises: to conclude, that we should so acknowledge and worship him, as he will be acknowledged in his word, that we may rest ourselves both in his mercy and goodness, and also bridle the wantonness of our flesh with the earnest thinking upon his justice, that we may remember with whom we have to do. This same fear is not a trembling before God as a judge and an enemy, whom we should be afraid of, as of one being hateful and bitter unto us. This same servile or slave-like fear is driven out of our hearts, 
Slavish fear.  by that same love wherewith we embrace god as a father, of whom as being namely made friends with us, we are persuaded that we are loved, the holy Ghost being our guide and master. For God is therefore feared of the faithful, because that with him there is pardon: as the Prophet saith. 
Psal. 130.  The foundation therefore of this fear, is the Forgiveness of sins, the which also is tied with an unseparable band unto Regeneration or new birth. This is a description of the same true godliness, in the which he teacheth that the faithful have assured contentedness: and that therefore there is in it aid enough to live well and blessedly, and that through it fit remedies are ministered for the overcoming of the miseries of this life, and finally he showeth that in it is contained a rule to live holily and honestly.   

The doctrine.  
1. Like as in the vanity of this life there can not choose but be great trouble, 
Happiness cannot be found in this life.  and also unhappiness: so happiness is to be sought out of this life, as it hath been at large declared before.  
2. In the fear of the Lord, that is to say, in true godliness is true and sound contentedness, 
In the fear of the Lord is true contentedness.  and consequently felicity or happiness: neither can it be found else where: but because hypocrites do counterfeit godliness, we must employ all our diligence to learn to make a difference and to know true and right godliness, from the vizard and show of godliness.  
3. These are the tokens of counterfeit godliness, 
Tokens of counterfeit godliness.  Will worship beside or without the word of God, as are the inventions and forgeries of all superstitions, the which notwithstanding put on a false title and show of true religion: New doctrine and b●ldnesse in teaching of strange doctrines: hastiness and rashness in professing and receiving of religion. inconstancy and lightness both in rashly receiving, and disorderly giving over of Religion.  

virtues to be matched against the blots of false religion.  4. Against these ulcers of true religion, we must set virtues, as namely the knowledge of the plain and curtain truth, out of the word of God, sober and modest silence in things that we know not: a sober and modest, & wise utterance of the things that we do know out of the word of God: a learned conscience in those things which appertain unto our salvation: constancy and gravity, in firmly holding the religion which we have received.  
5. As invocation or prayer is a principal point of religion (for as much as this privilege is granted unto us that we may appear before God, 
Invocation or prayer.  and talk with him) so we have carefully to labour that in the calling upon God, we may both avoid the former blemishes, and also follow these virtues.     

The third and last part of this Sermon: of the use of this Doctrine concerning godliness, in the which he placed felicity or happiness. He maketh two parts of this use: The first is of the remedies against the outrages and disorders that fall out in the affairs and matters belonging unto men. The other of the way how to lead our life well and honestly.  

A remedy against the tentation, the which is wont to arise of the consideration of disorderousnesse of things. Of this remedy he will entreat more at large hereafter, in the ninth chapter.  
8. If in a country thou seest the subtle oppression of the poor, and the defrauding of judgement and justice, marvel not at the will of God: because he on high, which is over him that is on high, marketh, and they that are on high are over them.  
9 Moreover the profit of the tilling of the earth is in all things, the King seeketh the furtherance of Husbandry.  

The Exposition.  
Having set down godliness as a most certain way unto happiness, now he teacheth at large the use thereof, the which in my preface at the beginning I said was the chief point of this whole discourse. And he maketh the use hereof two fold. 
A twofold use of godliness.  The first namely, that out of this true knowledge of God we should fetch sure and fit remedies against the cumbersome and troublesome temptations the which are wont to arise in our minds of the beholding of the affairs of men. This trouble and pensiveness of mind doth hinder our happiness, the which we cannot be assured of among so sundry waves of doubting. The second use of godliness he teacheth to consist in the way to lead our life honestly: of the which he giveth certain rules both general and special. And he doth in such sort entreat of them both that he doth both mingle the doctrine of the remedies with his discourse properly concerning manners, and contrarily: namely so far and in such sort as the fitness of the process doth require. And this garnishing and as it were polishing of the matter was altogether needful. For the fear of the Lord might have been showed in one word, as it were the mark whereat we should aim and level: but because the doctrine of godliness, is not a vain and idle contemplation or knowledge of the mind, but is altogether active, and consisteth in doing effectually instructing every point of our life, therefore the use of it was to be showed most diligently and thoroughly: furthermore, whenas our mind is very greatly troubled with the feeling of those outward things, & that not without great danger: it was altogether requisite, to make hereof a more long discourse, that in so great confusion or disorder our minds might have whereon assuredly to rest and stay. The Wiseman therefore doth here begin a new matter. He hath described and set out the vanity of men's affairs, from the which he hath taught by most strong arguments, that happiness is most far. He hath showed the disease, he was to teach the remedies. Therefore now he excellently teacheth, how our mind may rid and unwrap itself out of these temptations: and consequently be at sound rest. He beginneth with a most sore and grievous tentation  
8. If thou seest,] 
A great tentation.  Of this tentation he had spoken in the third chap. ver. 16. etc. namely how it cometh to pass that in the place of judgement and justice, ungodliness beareth rule, that is to say, how law and right is often broken by the Magistrate, the maintainer of law and right, under the colour of law, how the guiltless are sore punished by them, under whose protection and defence they ought to be safe from the injuries of lewd persons. This temptation also greatly troubled job, David, jeremy. This he first toucheth, If thou seest a poor man, which ought to be helped with the help and aid of the Magistrate, through the power of the more mighty, or under the pretence and colour of law, (this he calleth Gezel mischphat, that is, the taking away or breaking of law) to be oppressed in a country, and that by such as bear the chief rule: Marvel not at the will of God namely, (for the Article set before it, showeth that by an excellency a certain singular and especial will is signified) that is, whether it seem so good unto GOD, whether God regard these things, whether these things fall out by the providence and power of GOD. For it is an exception of man his reason: Dost thou think that God careth for the things of men, doth God see these outrages and confusions.  

An answer unto a doubt of man his reason.  The reason therefore of man, doubteth of the providence of God because of these hurly-burlies and troubles. Against this doubt Solomon setteth down an answer: Questionless (for I take this particle Ki, to be put more fully to express the sense) he that is on high, wardeth or watcheth over him that is on high, Marks, beholdeth after the manner of a Watcheman, the things which are here done by men, in his due time, or hereafter meaning to punish every thing, and, They that are on high are over them, that is to say, over the poor, and their subjects, men of lower condition and degree: as if he should say: In deed Princes and mighty men, the which usurp a certain infinite power and rule over men that are their inferiors, are no doubt higher than their subjects: but God is higher than they. To what end? That he should have an idle power and authority? Not so: for he is the judge of the World: but that he should execute most sharp punishment upon those which do abuse his authority, whom he marketh and noteth for this purpose. For his marking is not vain or idle. The Poet also hath noted this self same as it were course of manifold authority, Kings that are to be trembled at, have a power over their own Flocks, and jupiter, that is to say GOD, hath power and rule over the Kings themselves.  
The sum is, that these outrages are not hid from GOD, who as he is the maker of all things, so is he likewise the governor and Ruler of all things, as who by his providence, doth both govern all the parts of the World, and especially watcheth over the affairs of men, and hath regard both of the godly and of the ungodly: and therefore that tyrants, and Wronge-doers shall not go away scotte free, with that wherein they offend against the poorer sort, when as they are to give an account of their whole life unto GOD the chief Lord and King. He therefore forbiddeth us to Marvel, namely in this respect, that we should not stand as it were at a bay, in this careful and cumbersome cogitation, or doubt of the providence of GOD, the which doth so much the more royally and fully shine forth, for that it doth wisely order and dispose things so entangled and troublesome, and constantly refer them unto a very good end. Furthermore this circumstance is to be weighed & considered, That they that are on high, That is to say: Kings and all Magistrates are over them: that is to say, are in authority above the rest. For it seemeth to be against nature, that when as all men are of one nature, and sprung of one original, and alike subject unto death, how it should come to pass that they should be separated and severed with so great a difference within themselves, and should one so greatly excel an other. 
The wonderful providence of God.  In this so great inequality of men there seemeth to be great disorder and confusion: in the which notwithstanding the wonderful providence of GOD shineth forth, out of so sundry kinds and degrees of men, gathering a wonderful, harmony and agreement. The fellowship of mankind could not stand: one could not endure and bear an other, and therefore there should range outrages of all lewdness, unless that men were held in as it were with the bridle of some greater authority and power. So there must needs be differences of such as rule and also of such as obey. For that state, where there is no governor is the most certain destruction and overthrow of mankind. God therefore preserveth the society and fellowship of men by distinguishing and making difference of degrees in superiors, and by laying necessity on both parts, in the which fellowship things are so ordained, that neither can the superiors be without the inferiors, nor the inferiors without the superiors by any means. The which profit in the manifold good order of the society and fellowship of men, he noteth in these words.  
9 And the profit of the earth,] I will speak afterwards of the sundry Expositions of this place: I will first recite the simple and true meaning, as it seemeth unto me. By this word Earth, I understand the men themselves: 
Earth.  as in those kinds of speeches. To go the way of the whole Earth that is to say, to die, as it is ordained for all men indifferently, and without exception: and, All the Land came forth to receive David, that is to say, all the inhabitants of the Land of juda, and Hear O Earth, that is, all the dwellers on the Earth, etc. the which is a figurative kind of speaking: as also by this word Them, he understood men that were inferioures and of low degree. And he sayeth, In all things, to signify the common fellowship of all men, which is manifold by distinct distances as it were and separations of degrees: so that the meaning is, In this difference of degrees, that the superiors should rule the inferioures, there ariseth manifest profit unto all mankind: because that in this manifoldness and diversity, there is a great harmony and agreement: and that the inferiors, are in such sort subject unto the superiors, 
The superiors after a sort subject unto their inferiors.  that again after their certain manner, the superiors are subject unto their inferioures, and so there is a mutual subjection of all men one towards an other, as there is in the body, of all the members, albeit they have several and peculiar powers and peculiar offices. This mutual subjection and need that all men stand in one of an other, he showeth by a fine kind of speaking: The King serveth the Field. For it is an amplifying and increasing of the matter in a comparison of things so unlike.  

Field.  In the word Field, by a figurative kind of speech, he understandeth tilers of the ground and husbandmen, which follow Husbandry, yea & all inferior persons whom they call handicrafts men, in whom all rule is in the work of their hands: against whom he setteth the King, than whom nothing is more high, or of more majesty among men. The sum is, that all men are tied and knit together with so necessary a band, that every one even of the superiors doth stand in need of the service and help of the inferiors. For what? If Kings and other mighty men should till the earth, feed cattle, make garments, & do other such like works? In this respect therefore the king serveth the Field, that is to say, standeth in need of the help and service of husbandmen & base people, so that he can by no means be without them, for thus no doubt is the fellowship of men maintained, that same mutual need wherein one standeth of an other driving them unto concord and agreement, in as much as one altogether wanteth the help of an other. It is therefore a double answer unto the question propounded, namely how it cometh to pass, 
A double answer.  that the magistrate abuseth his authority and power against the poorer sort? The first, that they shall give an account of their life unto GOD the chief Lord and judge, for that God doth mark them to punish them, according unto their deserving. The second, that the providence of GOD shineth forth in this confusion, who even by bad Magistrates doth preserve the society of mankind. Good Magistrates are indeed to be wished for (as he will say hereafter) but it is better to endure and bear a Tyrant, 
Better to have a tyrant, than no governor at all.  then to have no public power at all, whereby men may be kept in their duty, for Anarchy, or that state where there is no ruler, in stead of one Tyrant, maketh and armeth many, that is to say, overthroweth and destroyeth mankind. What is then to be done when as we are afflicted or troubled by wicked Magistrates, We must not marvel: that is to say, we must not deny the providence of God with angry and grudging minds, but we must do our duty, and hold this surely, that the Magistrate shall be most severely punished for the forsaking and breaking of his office. In the mean season, that God a wonderful Worke-mayster, in his good time will bring forth light out of this darkness, that is to say, will preserve the fellowship of men, and in it, the church, even by ungodly Magistrates. This seemeth unto me to be the most simple and plain meaning of this place. 
Other Expositions of this place. He alludeth unto the fable of the poets, who do feign that Astraea the goddess of justice did first forsake the cities, and last of all the fields, signifying there by that neither city, nor country was void of disorder, and un just dealing, leaving no place at all for justice to rest in.  Others do think that it is a commendation of the Husband man his life, the which he matcheth against other trades of living, in the which there is great vanity: but that the tilling of the earth is most profitable, whereunto even the King himself is compelled to serve. Which things truly I for my part, do not see how they can agree with the things going next before, on the which these do depend: nor how they can stand with the doctrine of this sermon, the which condemneth of vanity all trades of living, that is to say, whatsoever is done under the Sun. And how quiet the country life is, the poor Husbandmen do know, whom Astraea or justice doth last of all visit, leaving first the cities: yet in the end she flew up into heaven out of the fields.  
The country or husbandman his life hath his commodities, & so also have other trades of living: But Solomon his purpose was rather to reckon up their discommodities, than their commodities. Others think that in this place is contained a description of a good king, and that he is discerned and marked out from a tyrant. Namely, that a tyrant doth scatter and waste. But contrariwise that a good Prince doth maintain and cherish the society and fellowship of men: & consequently the tilling of the ground, and all good arts, but what maketh these things unto the question in hand? and how will these middle words: And the profit of the earth is in all things, hang together? But let every man have his own judgement free.   

The doctrine.  
Of the providence of God in things confused or out of order, and entangled: See before Cap. 4. ver. 16.  
1 God watcheth over the affairs of men, 
God hath a care of men's affairs.  & bringeth things confused and out of order unto a very good end.  
2 God will punish with most sharp punishment the Magistrate that either doth not his duty, or entreateth his subjects wrongfully. 
Bad Magistrates shall be punished.   
3 Albeit a tyrant be a most cruel beast, yet tyranny is less hurtful than Anarchy, or such a state, where is no governor. 
The Magistrate is after a sort subject   
4 The Magistrate hath no doubt lawful authority over his subjects: yet notwithstanding in the good order of the fellowship of men, he is after a sort subject unto his subjects. For he oweth unto them a duty in doing them right indifferently according unto law. So there is a mutual subjection of all degrees one towards another, as of the parents towards their children, of the master towards his servants, etc. as Paul saith, being subject one unto another, etc.  
5 Against this pensiveness therefore, the which ariseth of the beholding of things entangled and out of order we must set a convenient & fit remedy, namely the earnest thinking upon the providence of God, the which blind godlessness doth not see.   

A remedy against the vainitie of riches.  
10 He that loveth silver, shall not be satisfied with silver: and he that loveth to have a multitude, shall be without fruit, this also is vanity.  
11 When goods are increased, they are increased which eat them: what good then cometh unto the owner thereof, but the beholding of his eyes?  
12 The sleep of him that laboureth is sweet, whether he eat much or little: but the fullness of the rich man will not suffer him to sleep.  
13 There is an evil sickness the which I have seen under the Sun: riches reserved unto the evil of the owners thereof.  
14 And these riches do perish in the evil occupying: and he hath begotten a son, and there is nothing in his hand.  
15 Like as he came forth of his mother's womb, so he returneth naked thither again: that he may go as he came, neither doth he carry away any thing of his labour, the which he hath made to come into his hand.  
16 This also is an evil sickness like as he came so shall he go away again: and what profit shall he have that he hath travailed for the wind.  
17 Even all the days of his life he shall eat in darkness, & he shall have much anger & sickness, and indignation.  
18 Behold then what I have seen good: that it is comely to eat & drink & to see good of all his labour, wherewith he laboureth under the Sun, in the number of the days of his life, the which God hath given unto him: because this is his portion.  
19 Also that God hath given unto every man riches & wealth, & hath given him power to eat of them and to take his part, and to rejoice of his labour. This is the gift of God.  
20 For he doth not much remember the days of his life, because that God heareth him in the joy of his heart.    

The sixth Chapter.  
1 There is an evil the which I have seen under the Sun and it is usual unto man.  
2 A man unto whom God hath given riches, and wealth, and glory, and his soul lacketh nothing of all things that it desireth: but God giveth him not power to eat of them, but a man that is a stranger shall eat them: this is vanity, and an evil sickness.  
3 If a man be get an hundredth children, and live many years, and the days of his years be increased, and his soul be not satisfied with good itself, and he have no burial, I said, an untimely fruit is better than he.  
4 For he cometh into vanity, and shall go into darkness, and his name shall be covered in darkness.  
5 Also for that he hath not seen the Sun, nor known any thing: this hath rest more than the other.  
6 And if he live a thousand years twice told, & see no good do not all men go unto one place?  
7 All the labour of man is for his mouth, and yet his soul is not filled.  

The exposition.  

Remedies against covetousness.  10 He that loveth silver, shall not be satisfied] He setteth down fit remedies against covetousness, and that at large, as he ought to do the which covetousness is wont to engender an endless carefulness in the mind, for the desire of having hath tainted the minds of all men, and taken deep root in them. In this same rage of mad desire the mind cannot choose but be miserably vexed. Many reasons therefore were to be brought together, wherewith our minds might be strengthened against so strong a poison, and espying & finding out the hurtfulness thereof, that we should most earnestly detest and abhor it. 
The first reason.  The first reason, by showing the very great inconvenience that cometh by it: He which loveth, etc. For the desire of having cannot be filled, and the love of money increaseth, as much as the money itself increaseth. For this doubtless is the property of sin, that the more a man maketh of it, the more fiercely it fareth and rageth. The books also of Heathen writers are full of such refutations against this mad outrage of covetousness. 
The property of sin.  He setteth forth the same thing in other words: He that loveth a multitude, to wit, of money (for the Hebrew word signifieth riches, as the Latin word Copiae is taken for wealth or riches) is without fruit, they have no profit at all of riches, for covetous men do not use the present riches which they have, but are tormented with the desire of wealth to come. Therefore they take great toil, but unto no profit of theirs: for they stand always in need, being poor in the midst of great wealth, and have no more that which they have, then that which they have not. For they defraud themselves of the use of their own goods: the which use notwithstanding is the true and sure profit of riches. I let pass other expositions of the Rabines: He concludeth this to be vanity. For what is more vain, then for a man to take great toil to vex himself? 
The second reason.   
2 When as goods are increased.] The second reason: That the minds of rich men are many times bereaved of the fruit even of those things the which they so greatly love. And he useth a comparison of a bare or poor life. What hath the rich man regard unto? To hoard up great heaps of riches? What more? to live. Also he doth not think the life of poor men to be a life: and that it is lawful for him to live at case, and to sleep a deep sleep, whilst poor men get their living with great labour But how well those desires often times fall out unto covetous men, Solomon teacheth: to wit, that whilst riches do increase, many servants also are to be maintained, many will resort unto their houses, and by this means great revenues are spent with endless charges: as in the courts of Princes, who enjoyeth the goods of Princes? The Courtier. The Prince hath but cloth and meat thereout: Flatterers, Sodomites, proud persons devour the greatest part of their revenues. The kingdoms also are entangled with great burdens of debt, neither can great tributes, and customs suffice for the maintenance of their riot and excess. On the contrariside, 
The poor man.  the poor man according unto the measure of his riches leadeth a thrifty and an orderly life: so that some times he hath more left at the years end, than he which hath large possessions. He sometimes shall both be cumbered with greater business, and shall tie his heirs fast by the feet for debt. wicked riches (saith one) do increase, 
Horace calleth it short wealth, because that covetous men always lack● some thing, albeit they have never so much.  yet short wealth hath always I cannot tell what wanting unto it These things in deed do not always fall out, yet because they sometimes fall out, they do flatly descry the vanity of riches. In this vanity of riches therefore, What good is there (sayeth he) unto their owner, that is to say: What commodity & profit? saving the beholding of the eyes, that is to say: saving that he only looketh upon his goods, & feedeth his eyes with the beholding of them, but receiveth no profit, the which he may constantly enjoy. For if the covetous man only use his riches, he himself taketh his portion, the rest that is left, the rabble of maunch presents will consume and spoil. If he dare not use his own goods, then shall he have less, he shall only delight his eyes with a vain sight, rejoicing as it were at painted tables. But this is a very small fruit of riches. After this manner the most poor may be rich, when as riches are showed him on this condition: Look upon these treasures, & when thou hast beheld them be packing. Servants that keep the door (as he saith) have as good right unto riches as this vain owner & master but in name. After this condition & good upright dealing do the Mass priests sell their merchandise, and do show their breadgod unto the people, and do make the people pay well for the sight of him. Vain is the possession of riches, with the price whereof the rich man his soul is not redeemed from death. Nay of the which he can reap nothing besides a vain sight, and burden. Contrariwise, the poor man hath far greater use of his goods: for,  

The commodities of a poor labouring life.  12 Sweet is the sleep] That is to say, he that in small wealth getteth his living by his labour whether he eat little or much, leadeth a healthful life, yea, and moreover sleepeth sweetly. For sweet sleep, (as the Poet sayeth) doth not disdain the poor cottages of country men. Health is preserved by voidness of cares, honest business, sobriety, and labour. Contrariwise, the moderate use of sleep (than the which there is none more better, or present remedy for the cherishing of the mind) is lost in rich men, either through too much care, or too much plenty and licentiousness. These are the pledges of Kings and mighty men by riches: they are constrained to seek health by the use of diverse medicines, the which in poor men, a spare diet preserveth. Thus also men find not that, which they seek in riches. Riches are often times wastefully spent, often times also they make the life to be in deed no life, they are hurtful unto health, they hinder the necessary functions and offices of the body. But these things, as I have said, do not always fall out, but many times: yet are they no obscure tokens of vanity. There is also another stain of riches.  

Another discommodity of riches.  13 There is an evil.] This, sayeth he, is another discommodity of riches, that being gathered together and kept with great labour, they turn unto the hurt of the owners. But it is altogether vain and unprofitable to bestow great travail upon that thing▪ the which will turn unto thine hurt. The which to be most truly spoken of riches, daily examples do declare. For, how many do procure unto themselves envy for their riches sake, & besides infinite discommodities, at the length have their throats cut? Furthermore, riches being gotten with great labours and cares, and left unto our children, turn often unto their destruction also, & make a way unto infamous & shameful poverty. The which circumstance he noteth in the next verse.  
14 And the riches are lost.] That is to say: In getting of riches there is great & careful labour, so that there remaineth no profit unto the getter besides troubles & encumbrances: when they are gotten, they turn not unto the profit of the heir neither: accordingly as we many times see, many borne of most wealthy houses to come unto great poverty. He setteth down another circumstance also, for to prove the vanity of riches, such as may plainly be perceived.  
15. & 16. Like as] We come into this world naked, & shall go out of it naked: & shall carry away with us nothing but a winding sheet. Who seethe not this? and yet all run on in the same madness & folly. Therefore the Prophet Psal. 49. stirreth up all men of all degrees unto the consideration of a thing known & certain unto all men, nay the which, will they, nill they, cometh into the view & sight of all men. And this demonstration by sight the Apostle layeth before blind men, to beat back the madness of covetousness: We brought nothing into the world, neither forsooth can we carry any thing out of the world. All things therefore must be left behind us, the which also the profane writer doth acknowledge after his manner. We must leave the earth, our house & loving wife, etc. And thou must in such sort go away as thou camest, & thou must not think that thou a rich man shalt have any more than I a poor man, as we come naked into the world, 
The beginning and end maketh all men alike.  so do we go naked out. The beginning & end maketh all men equal, that they should remember that they are mortal. What profit then shall there be that he laboureth for the wind, that is to say in vain? Which kind of speaking Paul hath imitated or followed, As not beating the air: whereunto agreeth this saying in the same place, As not uncertain. And yet (alas) in those riches which in the end thou leavest behind thee, how much toil, tediousness, wayward and repining indignation, is there?  
17 Even all the days) They are gotten with great vexation both of mind & body, & yet in the end are left behind. Therefore All the days of his life he shall eat in darkness, he shall lead an unpleasant & miserable life, he shall live miserlike, & in great carking & caring, so that even the very meat, the which should be a pleasure in the refreshing & recreating of the body, is unpleasant unto him: he shall shun the light & sight of men, and shall dwell in darkness, & shall abandon the company of men, that he may spare some thing. And much anger, He is angry, he chafeth. And sickness, grief of mind by reason of sundry cares, is unto him, tediousness & mad waywardness shall miserably vex his mind day & night, he shall wax faint with sundry cares: neither shall he have any mean, but be all in his extremes, And rage, for covetousness is a most unruly affection of the mind. There is therefore rage & madness in getting of riches: great fear & trembling in keeping of them: yet nevertheless must they be left behind us: neither will they serve the richman to appease death, that when he cometh, he will take some thing, & go his way, as one saith, who is he then well in his wits which will torment himself with the care and toil of vain things, & such as do not profit at all? Against this great vanity of riches he setteth a true and sound remedy.  
18 Behold therefore] Do you ask then what is the way to tame this desire, 
A remedy against covetousness.  that maketh our life miserable. Behold having tried all things, I have seen this one thing good, that is to say, in this mortal life I have found this to excel other things, that it is comely to eat & drink, that is to say This only is the fruit of riches, to use them joyfully & with a quiet mind (for he meaneth not an Epicure like liberty, as we have showed at large before) that is to say, To see good of all his labour, wherewith he laboureth under the Sun, that we may freely & frankly use the goods which we have gotten with honest labour. In the number of the days of his life, so long as we shallbe alive in this life, The which God hath given him, the use of which life God hath in such sort given unto us, that he will not have us to envy & grudge ourselves that manner & course of living, the which of his liberality he hath granted unto us, & to miss turn it unto mad & foolish niggardliness. For it is a point of care altogether void of reason & foolish, to be desirous to be more sparing, than God himself will have us: to take from ourselves the use of those things, the which God doth bountifully give unto us. Because this is his portion. This is the true and sure fruit of riches: and not that we should either take from ourselves the use of things present through vain cares & with foolish cares determine of the time to come, stretch out long hopes against hereafter, that then forsooth we may enjoy great heaps of riches. But rather let us with quiet minds remember to order that which we have presently.  
19 & 20. Also] That is to say, the lawful & joyful use of creatures with thanks giving, is a singular gift of God, the which he will have us to enjoy, 
A notorious wickedness.  or else he would not give it. It is therefore a notorious wickedness to contemn the liberality of God. He then which through those pensive & unreasonable cares doth defraud & bereave himself of the use of the benefits of God, Doth not remember the days of his life, that is to say, doth not remember that the use of life is given him of God, that he should live a joyful & quiet life: and therefore he wickedly abuseth the liberality of God: Because God ansereth in gladness, or heareth, that is to say, God poureth joyfulness into his hart, giveth matter of gladness, in that of his singular liberality he granteth unto him opportunity & fit occasion to lead his life well & merrily. For this is the meaning of these words. So Paul speaketh generally of the benefits, the which God giveth unto mankind: yet God hath not left himself without witness, doing good giving us showers from heaven, and fruitful seasons, filling our hearts with meat & gladness. And he the same hath showed, that the proper and peculiar use of those things belongeth unto the faithful, as we have declared in another place. God forsooth having deserved well of all mankind, 
God is liberal especially unto those that are his.  is especially liberal unto those that are his: whom he hath made heirs of all things in the world, & consequently of the world, that is to say, he will have the use of things created to return wholly unto them: accordingly as the law flatly commanded, that they should not come unto God but joyfully & merrily. They therefore devour the benefits of God, & wickedly abuse them, who being letted with their desires & lusts, cannot find the pleasant taste of them This remedy therefore doth godliness teach unto the faithful, the which is therefore in this fourth place repeated by Solomon. The which saying, willeth us to use things according unto the ordinance of God, as meat, drink, marriage, & other things which belong unto this life, & to follow our calling with a good conscience & faith. As for the issues and falling out of things, which are not in our power, to commend them unto God, as the rule commandeth. Commend thy life unto God, and he will do it. He doth not therefore teach us to cast aw●y riches, to lay aside Magistracy, to put away our wife, to forsake our family: but according unto the compass of our calling to do that which appertaineth unto our duty: sound to enjoy the benefits of God, when we have them: patiently, to bear the want of them, when we have them not, & not to murmur against God: but to beg and look for all these things at his hand by faith, so far forth as he shall know them to be expedient for his glory, & for our salvation. Therefore neither labour, nor the care of labour is condemned, but immoderate care touching the issue or end, 
What it is that is h●re forbidden.  the which through either foolish persuasion by industry & diligence, or by fortune, doth assuredly promise itself an happy end, or else when as it is vexed with distrust, and a care besides our calling, namely mad busy meddling having to do with things not necessary, & not belonging unto our calling, and thereupon disquieting the mind. Let us have a care unto our affairs both public and at home, let us get goods for our children with diligence and labour: but let us not be grieved in mind, neither let us attribute unto ourselves the issues and falling out of our affairs, neither let us settle our minds upon the love and desire of fleeting and vading things: let us use things present with thanks giving, and leave things to come unto the providence of God, who is more careful for us, than we ourselves are, & will never forsake us in our calling. This is a true most present remedy against the deadly poison of covetousness.    

The sixth Chapter.  
He setteth down furthermore another discommodity of unhappy riches, & the same very notable, if any other may be found in this mortal life, the which the preface doth show.  
1 There is an evil] A very great in deed & most miserable calamity, with the snares whereof notwithstanding men many times are entrapped. He describeth therefore a rich man, the which wanteth nothing unto a pleasant & quiet life, and yet doth miserably vex himself, of which men the world is full. Therefore he saith: It is usual or common unto man.  

The covetous man hath no use of his riches.  2 A man unto whom God hath given] He declareth this discommodity (of the which he hath entreated many times already) that the covetous person hath no use of his riches, yea, and that it is all one with him, as if he were altogether without them, in as much as they are given of God to be used. And he amplifieth & increaseth this unprofitable use of riches by a double circumstance, for that neither the covetous man himself whilst he liveth (for he is altogether given to snudging and sparing) doth use them, nor when he is dead his heirs, that is to say, either his children, or such as lawfully do succeed him: but strangers many times. The hope of children, in the which parents after a sort do seem to be borne again, doth thrust so sharp a spur into the minds of men to get goods, that they seek ways and means for their children to live honestly. But God very often disappointeth this hope, that we should know that children are his gift, 
Children the gift of God.  and especially good children: and therefore make accounts, so far to have care of our children, that we place all our hope both of ourselves & also of them in the immortal and almighty God, as who according unto the tenor of his promise, is a father as of the fathers, so also of their children. It is therefore a mad thing to have a mad care for thy children, the which thou knowest not whether they shall live or no. So the Poet sayeth very well: The sparing & too pinching person for the care of his heir, is like unto a mad man. He adjoineth an amplification of this vanity.  
3. 4. & 5. If he beget, etc.] Be it, saith he that the covetous man hath issue (for he putteth an hundredth, a certain number for an uncertain) let him live never so many years, yet if he never use his riches, what is it else then if he had never been? He joineth life with burial, elegantly to signify all the points and seasons of time, so that nothing at all is excepted, in a kind of speaking commonly used, as when we say: He was nothing worth, neither in his life nor in his death, to signify that such a man is nothing worth at all. For so I take this kind of speech, And he have no burial. 
A similitude.  He garnisheth and setteth out the condition of a covetous person, by the similitude of an untimely birth, that the estate of the covetous man may be seen to be far worse than it. He saith that the untimely birth cometh in vain, and that it goeth into darkness, and that his name is covered in darkness (for these words are to be understood of untimely birth, and not of the covetous man) that is to say, that it dieth, before it seethe the light, as he saith in the next verse, that it neither hath seen the sun, nor known any thing, that is, that it had no feeling and in this respect that the untimely birth hath more rest, which was void of the miseries of this life, with the snares whereof the miserly covetous person is entangled.  
6. And if he live, etc.] Although he continue out never so long a time in living, yet must he in the end yield unto the necessity of death death at the length will catch him, albeit he strive never so much against it, and be never so sore afraid of it. And death, the which unto the faithful is the beginning of a better and a more happy life, unto those covetous misers, and profane Edom's, the which prefer a mess of broth before everlasting life, shall be an entry into most unhappiness, and, not as they suppose, the last end of misery: because that they place the end of their desires in this mortal life Therefore they live most miserably, the which whilst they are alive enjoy not their goods, 
The misery of such as use not their goods.  in as much as they are given by god unto men for this. Therefore he saith.  
7. All the labour, etc.) As if he should say, therefore every man doth labour and take pain, that he may have means and ability to lead his life commodiously: and yet the covetous person is so mad and foolish, that he is never satisfied or filled. And to what end I pray you serveth his abundance: for there is no use of that which is over and above. Therefore the truth said: Beware and take heed of covetousness for whenas goods do abound unto any man, his life doth not consist by his goods, and in an other place: Let your manners be far from covetousness, be ye contented with things present. And that according unto the measure the which nature prescribeth, the which doubtless is content with a little, having wherewith we may be nourished and covered, the rest are unprofitable burdens, and excrements of mad desire. And who I pray you would take so many and so great labours for a thing unprofitable? Therefore I understand these words For his mouth, of the things which do appertain unto this life, for the maintenance of the same, wherewith a man may nourish himself. Others expound these words otherwise, 
Other interpretations.  for the manner and measure, the which signification is in deed usual unto the scripture: so that the meaning should be, That unto all men there is appointed a certain measure, according unto the compass whereof he ought to labour, and for his power continue in labour according unto his calling. For there are distinct and several duties of persons and also of ages.  
A child ought to labour one way, a man an otherway, a magistrate an other way, a private person an other way. So then he calleth us back from the care of other men's matters unto our own duties, and would will us cheerfully to apply ourselves in our own labour and task, being persuaded of the goodness of God, and content with our own estate, 
Against busy meddling with other men's matters.  and finally would condemn busy meddling with other men's matters, of which disease the greatest part of men are very sore sick. Both expositions are agreeable both unto the words, and also unto faith. Let the Reader follow whether he best liketh.  

The doctrine.  

Profit by the knowledge of the discommodities of covetousness.  1 The discommodities of covetousness being known, do cause us the more earnestly to detest covetousness. Therefore they are to be learned out of the word of God, and by well practised experience: neither are we so to use the matter, that after the overthwart custom of men, we closely let in into our minds and manners, covetousness under the title and colour of good husbandry.  

Strong and sure proofs of the vanity of covetousness.  2 The unsatiable desire and burning lust of having, the restless and raging carefulness, bereaving us of the true use of the creatures, and withholding our mind and body from needful rest, and vexing them both with endless discommodities: riches hoarded up unto the hurt of the owner which are gotten with great and pensive labour, and when they are gotten are kept with infinite cares and pains, and yet do forsake their master in his greatest and most extreme necessity: to be short, no use of them, neither unto ourselves alive, nor dead, when as they are most often left unto a stranger, are they not strong, and in deed tried proofs of that vanity, which is in covetousness?  

Remedies against these discommodities.  3 Against these discommodities godliness yieldeth present and fit remedies: namely, that we should use & enjoy with a quiet & merry mind things present, acknowledging with thanks giving, God to be the author of those benefits, and our father, giving unto us this privilege, to use this world as the heirs of this world, that we should follow our calling, go about with all diligence and industry to do those things the which God showeth us to be belonging unto our duty: and that we commit the issue and falling out of things unto his providence, meddle with nothing beyond our calling, yea, and in our calling also that we abstain from things not necessary, that we use prosperity joyfully, take adversity patiently, as at the hands of our father: and finally, that we so use this world, as not using it, with thankful minds receiving from God the things themselves unto that end, whereunto they were by him ordained, as pledges of that same better life, the which we know to be laid up for us in heaven. So we shall use the world, and not abuse it, as the most part of men is wont to do. This is a golden saying of Augustine: 
Augustine.  That riches, lest they should be thought to be evil, are given also unto the good: and that they should not be esteemed great, or the chiefest jewels, to be given also unto the bad. And again that they are taken from the good, that they may be tried: and from the bad, that they may be grieved.    

A Remedy against the vanity of the knowledge of man.  
8. What is there more unto a wise man then unto a fool? What shall it profit a poor man having knowledge to walk before them that are alive?  
9 The sight of the eyes is better than the soul that goeth away: this also is vanity, and vexation of spirit.  

The Exposition.  
8. What, etc.) A new reproof of the vanity of man his knowledge, the which Solomon had noted before. The particle Ki is to fill up the sense for, surely, truly: In what thing I pray you is a wise man better than a fool, what is there more unto a poor man having knowledge to walk before them that are alive? He matcheth a wise man against a fool: garnishing and amplifying the self same thing, he calleth a poor man knowing to walk before them that are alive, him which either excelleth other men in a certain singular knowledge of things, or, the which knoweth how to live among men: which things do very well agree together, & do jump with a philosophical wit: as the more sound Philosophers do show, who plainly teach, that Philosophy is not a quite and clean giving over of meddling with all things in the common wealth: but that it doth especially consist herein to prescribe a way of ordering our Affairs, 
Wherein philosophy doth especially consist.  both private and public, and further that nothing doth so much misbeseeme a Philosopher, as rugged and rude sternness, that is to say, to have no doing nor fellowship with men carrying a strange and big countenance: when as there should be in him good, gentle, mild manners, fit for society and fellowship of life. So he should describe or set out a true philosopher by his true notes. He calleth him poor because it cometh often to pass, that they which give themselves wholly unto contemplation of things, do forslew their family, and are poor: as experience showeth, that learning is praised in deed, but yet is a cold.  
And this he speaketh very aptly and fitly, having regard unto that which went before. For he had described the folly and madness of a rich covetous person. Well then saith he, let some wise man come forth, yea and that such a one as with so great study giveth himself unto the earnest contemplation and knowledge of things, that he hath cast aside all desire of riches, & is poor, hath all the notes of a true philosopher: what profit hath he more than that same foolish & mad rich churl? Experience will answer: just nothing. Not that there is not a great difference between them both, and that the condition of that same true Philosopher is not far better: but he speaketh of things belonging unto men, after the manner of men, according unto the outward appearance & show of things falling out unto men, as I have often said already. For what profit cometh there unto Philosophers by their deep & high knowledge of things? What profit that same bare knowledge of things (I call it bare, being separated from the true knowledge of the true God. For so it entreateth of matters belonging unto men, considering them barely & nakedly in themselves alone, as they say) bringeth, he teacheth by and by:  
9 Is better] The sum is, that sure and sound knowledge of things doth far excel the deep and high discourses of sharp witted men. 
The sight or seeing of the eyes, what it meaneth.  The sight or seeing of the eyes he calleth the certain and proved knowledge of things, as it were set before the eyes themselves, the certainty of the very things themselves, for that it is before the eyes. The soul or mind going away, he calleth that same quickness and sharpness of the wit of man, the which diversly busieth itself in the searching out of things, and is never at rest: as the manner of deep and sharp wits is, which never make an end of seeking, but are in continual and perpetual moving & occupying of themselves. He therefore sayeth that it is better to know the things themselves as they are, then to wander too and fro in the searching out of things: as the Philosophers do, which run through all Nature, and find not where to settle their foot. Such is the giddy and harebrain lightness and unsteadfastness of the wit of man, seeking out things that are and things that are not (as are many of the forgeries and inventions of Philosophers) contemning and despicing of the certain and constant knowledge of things, that is to say, the true sight of things. Therefore he preferreth a certine fettled, stayed, and sound knowledge of things, such as experience teacheth, 
A sound knowledge is better than a wavering imagination.  before the wavering imagination of deep & sharp wits, the which can never be at rest: and he sayeth that in the sciences themselves the sight of the eyes is better that is to say, that it is better to know and understand things, as they are in deed, than to wander & rove out further in the searching out of them: by which seeking there cometh no greater satiety or fullness no not unto the most sharp witted person, then unto the fond and foolish miser telling his coin: neither shall there be any more profit unto true contentedness of mind in the torn and ragged garment of a Philosopher, then in the riches of the covetous churl. For both are fed with the wind: as he sayeth, that This is vanity, to wit the unstaid and uncertain lightness of fantastical and curious heads. For it were better for them to know themselves, and duly to order their family, the which is usual in the common course of life: then to trifle about unprofitable matters, and amongst these high speculations to fall into the ditch, as did the Philosopher, 
Solomon doth not simply condemn all Philosophy.  which was so deep in his contemplation and gazing upon the stars. Yet he doth not simply and precisely condemn all philosophy, but showeth a blot of unprofitable searching: against the which he setteth a remedy namely certain and sound knowledge of things such as godliness doth teach out of the word of GOD, laying before us the way of salvation, and the mean how to frame our life well and happily. This seemeth unto me to be the most plain and simple meaning of this place. These are the tokens of faith so sure and manifest unto the faithful: that even in this life amongst diverse combats of the flesh and the World, yet they are said to sit with Christ in Heaven: to wit through that same most certain full persuasion of faith, the which setteth before our eyes as if they were present, things that are most far off. All the senses may be deceived, but the judgement of faith is never deceived. This truly is a sure sight of the eyes. By how much therefore is it better to know these things, then to run into the endless laborynthes or mazes of subtleties passing away uncertainly too and fro? There is therefore a most present remedy in the fear of the Lord, against the unprofitable speculations of Philosophers, namely to know jesus Christ, and him crucified, and with forgiveness of sins to join true and earnest newness of life.  
Other interpretations I of purpose overpass the which the Reader may seek in other Expositors, but in my judgement they go from the true meaning of this place. And therefore I would not spend words in waist in reciting of them.   

The Doctrine.  
1. The condition and estate of man is no less unhappy than his folly, for both of them albeit after a divers way, do go astray from the right end. He must therefore seek remedies of this vanity without himself.  
2. 
A remedy against the uncertain knowledge of man.  Against the fleeting rashness of men their speculations, that is to say uncertain knowledge, Godliness setteth a certain and fit remedy, namely the sure and certain knowledge of salvation, and the rule to frame our lives well and blessedly in the word of God. It showeth the end, and the way to come unto that end, namely Christ, which of his father is made unto us wisdom, righteousness, sanctification, and redemption, so that we may most safely rest and stay ourselves in this short way and hedge in ourselves within the bounds of his wholesome knowledge, that we range not out, nor go either to high or to low▪ in as much as the word is near unto us, & most certain knowledge in our mouth and heart. This namely is that word of Faith, the which we preach, as the Apostle sayeth. The other points are to be ●et from the first chapter, whereas he dealt more at large concerning man his knowledge.   

A remedy against the vanity of man his Prudence.  
10. That which is, the name of it hath been named already, and it is known that it is man: and he can not strive with him, which is stronger than he.  
11. Surely many words increase vanity, what is there more unto a man?    

The seventh Chapter.  
1. For who knoweth what is good for man in this life, in the number of the days of the life of his vanity, & he hath made them as a shadow? For who will show unto man what shall be after him under the sun?  

The Exposition.  
10. That which is.) He entereth into a new discourse. For as it is a reproof of the prudence of man, so is it a remedy against the vanity of the same. Of the which vanity he hath entreated at large before. He beateth back therefore the brags and vaunts thereof by laying bars in the way of it. The title of the prudence of man, wherewith he proudly vaunteth himself, is honourable or of great majesty, I have made my Works great, and, I have been great. For politic men put such a trust in their own prudence and industry or wit, 
The vain confidence of worldly wise men.  that they think they can govern and order not only their own matters, but also the whole world, and do seem unto themselves now no longer to be men. The wise man replieth: That which hath been, the name of it is named already, and it is known that it is man. Some understand these words generally of the things themselves, which were ordained by the firm and strong decrees of God, so that they cannot be changed: for example whereof man is alleged. By the word Name, the substance, quality, and briefly all accidents and effects of a thing are understood.  
I for my part, howsoever I think that these words generally may aptly be spoken of the things, yet do I think them more simply to be expounded of man, in this sense: whosoever at length they were, the which have been in times before, and have every where obtained great famousness of name, or whosoever they be that now are, doubtless they were, or are nothing else but men. We need not go far for the proof of this matter: this is known unto all men. And that it may be better perceived what he would have to be understood by the word Man, that is to say, that man should remember his estate, he addeth, And he cannot strive with him that is stronger than he. As if he should say: let men take heed with whom they have to do, and whether they can attempt any thing of their own industry and wit, they shall find no doubt that they have to do with God, whose Majesty doth far exceed their power and authority. When as they despise other men in regard of themselves, as being inferior unto them, let them call to remembrance, that God is above them, with whom they cannot strive, but that they must by & by be overcome: for Death the Bailiff of that most sovereign Lord and King, shall make these lusty gallants, 
Death maketh all men alike.  and such as think themselves shoased out from the common condition of men as it were, death I say shall make them equal with other men, I have said (saith the Prophet) ye are Gods, and the sons of the highest all of you, but ye shall die like men. And of purpose he useth the word Adam, whereby the common sort of men is signified, as namely base and mortal. Those famous Giants therefore, and most stout persons, are men: and as they were taken out of the earth, so shall they return unto the earth again. The majesty of God being opposed or set against this miserable baseness of condition, is of great force to beat down the pride of man his prudence. And albeit that man his boldness do build up great heaps of fair reasons, and glorious shows of high speeches, to set a fair face upon the baseness of his condition, yet the wise man witnesseth, that all these are used but in vain.  
11. Surely words] what is there more unto a man? what profit may there come thereby unto them? Can they bring to pass that when as they are but men, they shall not be subject unto the common estate & condition of the life man? 
another exposition,  It may also be otherwise expounded, Many words, that is to say, many things, according unto the propriety of the hebrew tongue, do increase vanity, do more bewray their folly: so that the sense should be, That all the aid & help of man is in vain set against God: that the store of wealth, honours, friends, fellowships, & other aids are but vain, if they be set or matched against God: yea breeflye, vain shall all the attempts and endeavours of men be.  
This shall be the first remedy against the pride of man his prudence, 
The first remedy against the pride of man his prudence.  that we think that we have to do with God: that we are men subject unto the power of God, & that therefore it shallbe in vain, whatsoever we shall attempt against him. Therefore that it is safe, to commit ourselves unto his providence & to live mindful of our calling in such sort, as is acceptable unto our Lord: & when as all things stand most constantly & steadfastly by his laws & decrees, that we crave and look for at his hands, the success of all our counsels and affairs, so long as we shall be obedient unto his voice▪ and commandment, calling us unto his obedience. On this foundation our affairs shall surely stand: and in this remedy we shall find true firmness and strength in ourselves: contrariwise mere vanity in our own wisdom. Now he yieldeth a reason of the former saying▪    

The seventh chapter.  
1. For who) A most evident and plain argument of the vanity of man. For who dareth promise himself that he shall have perpetual prosperity and honour, 
An evident argument of man his vanity.  wherein he excelleth other men. For this circumstance I think to be noted. Days he said, and not years; more lively to express the shortness and vanity of life. He saith flatly the number of life, yea and saith expressly, of his vanity, that he may the more show that life is vain: because it many times cometh to pass that after certain years of an happy and prosperous estate, there cometh misery rushing on in the end, for the day (as he saith) is sometime a mother, and sometime a stepmother. They therefore which have had their childhood & youth famous, & have comen unto man his age achieving notable & prosperous exploits cannot tell whether they shall have a shameful and miserable old age, in as much as the life of man is a Shadow, that is to say, uncertain, wavering, changeable. And this is attributed unto God, by whose providence all things are disposed & ordered. All things therefore belonging unto men are a shadow, subject unto infinite changes, 
God alone without change.  when as with God alone there is no change, or shadow of turning (as james sayeth) that namely we mortal creatures should earnestly think upon the immortal and unchangeable life, the which is laid up for us by God in heaven, and that we should not be so sottish, as to bond our hope and happiness within the commodities of this vadinge and changeable life. The pageant of this life of ours is full of these changes, in the which those which are more famous and of higher place, especially, are many times examples of horrible misery: for of so many millions of men, & in so long space of years, 
Pompeius.  Pompeius was not alone to wonder at the inconstancy of this life, when as in all ages, there are most notable examples thereof, and many confessions of men, yet no man can, (as he did after the Pharsalical overthrow running away) accuse and find fault with the providence of GOD. For these changes of life are not a play of Fortune at all-aduentures, but are governed by the certain judgement of God, albeit unto us unknown. It is more safe betimes to think on the vanity of our life, and whereas we want wisdom to fly unto the providence of God, in the which no doubt we shall find true firmness. The prudence of man cannot of itself avoid these rocks in so dangerous a sea. In the departing out of life also, that is to say, in death there is a more huge gulf, and such as cannot be passed through, so that the prudence of man must needs be swallowed up in this wave: For who can show unto man what shall be after him under the sun? That is to say, What estate, when he is dead, there shall be in this life, to his heirs namely, for whom he would provide? That this is the plain meaning of this place, both the tenor of the argument, and the propriety of the words, from which we are at no hand to depart, doth declare. For I do not agree unto them, which do refer these things unto the wicked and godless persons, who stand in doubt whither their souls shall go. I simply understand it of the carefulness of the wisdom of man, the which goeth about to provide for herself, and for those that belong unto her: but she is deceived in both. For neither whilst man is a live, is he tossed up and down in so mighty waves of cares, for any profit unto himself: neither after death doth he provide for those which are his whose estate, he cannot tell what it shall be: but doth every foot hamper himself in new snares of doubting, whilst he goeth about by his own prudence or Wisdom to measure the issues and falling out of things. For so do I consider these words: After him, and Under the Sun: neither do I see, how it can be referred unto the other life to come. 
A great tentation in parents departing out of this life.  Parents going out of this life feel a great tentation about the care for their children, which they leave behind them, as namely, whereunto they shall come. Against this tentation the earnest thinking on the providence of God, whose blessing is a most assured and most fruitful inheritance, is a most present remedy.  

The doctrine.  
The remedy then against the vaunts and pride of man his prudence or wisdom, is that we know ourselves to be men, that is to say, that we diligently weigh and consider the baseness of our condition and estate: the which then at length shall be well known and seen of us, if we understand that we have to do with God, and earnestly set his majesty before us: with the brightness whereof all those shadows and shows of greatness and strength will doubtless vanish quite and clean away. Let us know that it shall be well provided both for ourselves, and ours, after that we shall be departed out of this life, if we shall establish our strength and steadfastness in the providence of God.    

The seventh Chapter, from the second verse. A remedy against the vanity of man his pleasure.  
2 A good name is better than good ointment: & the day of death, than the day, in which a man is borne.  
3 It is better to go unto the house of mourning, then unto the place ●f a feast: because that it is the end of all men, and he that is alive will lay it to his heart.  
4 Anger is better than laughter; because that through the heaviness of the countenance, the heart shallbe made merry.  
5 The heart of wise men is in the house of mourning, and the heart of fools in the house of joy.  
6 It is better to hear the rebuke of the wise, than that a man should hear the song of fools.  
7 For as the crackling of thorns under a pot, so is the laughter of a fool, and this also is vanity.  

The exposition.  
He falleth into a new discourse with a most pleasant joining of this that followeth with that which went before. Having spoken of the remedies against the prudence or wisdom of man, against the which in this respect he did oppose, or set mad joy and pleasure, now he teacheth fit remedies against this foolish and immoderate joy.  
2 Better is] The use of sweet ointments was praised in times past, and was had in great price: 
Sweet ointments in times past came especially from Syria.  and Syria especially yielded these commodities. Against the pleasure therefore the which is delighted with sweet odours, he setteth the sweet smell of a good name, the which he sayeth far to excel them, as if he should say: Dost thou seek sound and true pleasure? Live so that thou mayst get a good name, and without all doubt thou shalt enjoy most great gladness, most great pleasure. But unto them that are given unto pleasure, the fear of death is horrible, and unto those especially, the which abound in plenty of riches. Therefore the wise man addeth very well: That the day of death is better and more excellent than the day of birth: of which words the force and meaning is: That it is better to think upon death, then to triumph in rejoicing pleasures. That this is the true order and knitting together of this place: & consequently, the right meaning, the words that go before compared with them that do come after do declare. For he frameth up all these things together to beat down the rashness of triumphing and rejoicing pleasure, to the garnishing and amplifying of the matter. Speaking unto men of matters concerning men, he dealeth after the manner of men. He noteth not expressly (the which notwithstanding is the foundation of our faith) everlasting life: he saith only that which experience teacheth to be true, when as death swalloweth up all men, that this even in death remaineth as a monument of man his felicity or happiness, if a man have so lived, that the remembrance of him being dead is praise worthy and commendable. For detestable and very miserable is the remembrance of such as have lived like Sardanapalus, Nero, Heliogabalus.  
3 It is better to go] That is to say: It is far better and more profitable earnestly to think upon death, and to feel the encumbrances of the condition of man, and to have experience of these discommodities both in ourselves, & also in others, then to fill our minds with delights as they do, which give themselves to banquets, that is to say unto pleasure. For by the name of Feast, he understandeth all kind of pleasure, among the which solemnities feasts have the chief place. The purpose therefore of Solomon is, 
The purpose of Solomon.  to call them back from the vanity of pleasure: and because that all of us by nature are carried thereunto, to put a bit in the mouth of the lustiness of the flesh, lest it fling away a gallop with these as it were spurs of delights. It shall therefore be a good remedy against these outrages of pleasure. Consider what is the estate of the life of man, behold how many heaps of dead bodies it hath, we shall not always banquet and laugh. And why this cogitation or thought is profitable, he setteth down a reason: Because that it is] The meaning of these words is plain, That at deaths there is an image and representation of man his frailty and weakness, whose as it were last end death is: namely, that in the things which befall unto other men, every one should be put in mind of his own condition and estate. Of which matter all men ought especially to think, so far as they will have themselves very well provided for. Therefore he sayeth: He that liveth will lay these things etc. That is to say, every man, so long as he remaineth in this life, 
All men ought daily to have death before their eyes.  ought earnestly to think on this matter, and daily to set before him the image of the common condition of all men, that is, of death, one even of the blind Heathen hath said: that Philosophy is the meditation or thinking upon of death. We doubtless may say better and more truly, that it is a most excellent gift of Christian verity, diligently to think on death, to the end that we should so live as if we were to die: and therefore to yield accounts unto God of our life.   

The doctrine.  
1 A good name is a most pleasant fruit of life, because it commendeth a man both when he liveth, and also when he is dead, 
A good na●e is a most pleasant fruit of life.  and an if any kind of pleasure be to be desired, that one is especially to be wished for. We ought therefore to pr●f●rr● far before all the pleasures of riches, delights, and honours, this pleasure of a good name, the which we do get by living well, temperately, ● justly: and therefore especially to labour about this thing, not that we may excel other men in riches, honours, and delights, (the which do leave us at the last peril of death) but that we may so live, that the remembrance of men that are alive, the which is acceptable unto us, may witness that we have lived well, & that their good and friendly speaking of us, may represent us as if we were alive, unto the minds of men.  
2 But this is human felicity: the which then at length is most sure, if it stay upon this foundation, that our names are written in the book of life. For this is a most sweet promise, common unto all the faithful in Christ their head: Thou shalt not suffer thine Holy one, or thy merciful to see corruption. These delights therefore of eternity remain for them which have led their lives godly and holily. The day of death is better unto them then the day of birth. For when as no man can be said to be blessed & happy before his death and last end, and in as much as this life is passed through infinite dangers and shipwrecks of perils and miseries, 
No man happy before his death.  he is happy, which having commendably sailed over the sea, enjoyeth the haven: whereas otherwise he that cometh into life, is carried from the haven into the main, unto sundry and manifold kinds of misery.   

The Exposition.  
4. Anger is better] These things do plainly agree with that which went before, and are only added to garnish and set out the matter with al. 
What Solomon meaneth by anger.  By the word Anger he understandeth just indignation against sin, which the Greeks call Nemesis. For he doth not speak of the corrupt affection of anger, the which james denieth to work the righteousness of God. For such an anger is a madness, and that in deed most hurtful. He meaneth therefore that anger, of which it is spoken in another place, Be angry & sin not, etc. Against this he setteth laughter, that is to say, immoderate and intemperate joy and gladness. He furthermore setteth down a cause, namely for that the end of the same holy sadness is many times joyful, and contrariwise the end of madness and frantic joy and gladness lamentable and sorrowful. How true this is, experience doth too abundantly teach. David living idle and at ease, 
David.  whilst he maketh much of himself, and giveth over himself unto pleasure, lying, as it is likely in the lap of Bersabe, got unto himself great harm thereby: but when he was sad and heavy being touched in conscience for his sin, he diligently gave himself unto the making of Psalms, by occasion of his wholesome heaviness he made assured matter of gladness for himself, and for the church. There is therefore a certain sadness or heaviness according unto GOD, the which must be set against the mad & frantic pleasure of the flesh. Unto this purpose he addeth:  

The duty of the faithful.  5 The heart of wise men, etc.] That is to say, The faithful aught so to frame themselves, that their minds may be strooken with a touch of the feeling of the miseries the which are befalling unto man: & so fortify & strengthen themselves, that they may be ready against the assaults of all chances & adventures, and walk wisely among the thorns of this world: whereas contrariwise the unfaithful, being made drunken with the unconstant joy of the world, do with a blind heat and rage entangle themselves in the very nets of calamity and miseries. He doth therefore commend a certain wise sadness: and condemneth an unwise and mad gladness: the end whereof is gnashing of teeth. His meaning is not to let lose the bridle unto the intemperate waywardness of those men who being never contented with the gifts of God, 
The waywardness of some.  & the present state of things, seek every foot new causes of complaint for this saying is not against that truth: Rejoice always. Yet notwithstanding his purpose is to condemn the frantic and foolish joy of worldly men, 
The mad joy of the world.  the which being brought asleep with a deadly slumber, mock at the judgements of god, & do turn his threatenings into laughter. The feeling of affliction and trouble is wholesome, although it be joined with sorrow: yet notwithstanding must we so weep, that in the midst of death we are to remember the goodness of God, who doth wisely dispose all the seasons of our life. Now he setteth down a new circumstance.  
6 It is better] Rebukes are wont to be unpleasant unto the flesh, 
The flesh can not away to be rebuked.  the which pleasure especially cannot abide taking these pricks very grievously. Contrariwise the wise man teacheth: that the rebukes of the faithful are better than the flatterings and praises of worldly men, the which he meaneth by the word Song. This same dissolute flattery which cannot abide to be reproved bringeth many men unto destruction: on the other side, earnest and wise rebuking is a most present remedy for the healing of minds. 
So far off is the Prophet from thinking a miss of the rebukes of the godly, that he accounteth of them as of a most sweet and precious oil.  Let men set this before them in the midst of their delights, & let them rather like the freeness of reproving, than the smoke of fair and flattering soothing. Let the righteous strike me (saith the Prophet) in mercy: and let the precious oil rebuke me: it shall not break mine head.  
7 In the seventh verse he garnisheth & setteth out the vain laughters of profane men with a notable similitude, and shutteth up this discourse after his manner. That there is great vanity in this affectation and seeking after pleasure: to the end we should use fit remedies against it, such as hitherto he hath prescribed.   

The doctrine.  

A remedy against the vanity of pleasure.  The remedy therefore against this vanity of pleasure, is, that we earnestly think upon the framing of our life well and honestly, whereby we shall reap most great fruit namely the most sweet savour of a good name. Let us set before our eyes the common calamities and miseries of life, and let us persuade ourselves that they do appertain unto us: that among the delights of this world we leave a place for these cogitations: Thou shalt die, Have regard therefore that death may be unto thee an entrance unto eternal happiness: Let us hear the voice of our God, daily reproving us, both by his word thorough the ministery of his servants, and also by the holy ghost every foot calling upon our conscience, and putting us in mind of our duty, and let us obey him whilst we may: let us learn to tremble at his judgements: finally let us think that this conscience of our duty, a most excellent effect whereof is contentedness & quiet of mind, is of all pleasures far the greatest. From thence he entereth into a new discourse, Of the remedy against this abashment wherewith our minds are cumbered by reason of the outrages, wherewith this life is sundry ways shaken.    

A remedy against this abashment of mind, the which ariseth of the feeling of the troubles and disorders the which are incident or befalling unto men.  
8 Surely oppression causeth a wise man to go mad, and a gift doth undermine the heart.  
9 The end of a thing is better than the beginning thereof, better is one that is long suffering in spirit, than he that is proud in spirit.  
10 Hasten not in thy spirit to be angry: because that anger resteth in the bosom of fools.  
11 Say not, what is the cause that the former days were better than these: because that thou dost not in wisdom ask concerning this.  
12 Wisdom is good with inheritance,, and it is the excellency of them that see the sun.  
13 Because that a man shall rest in the shadow of wisdom, and in an hot shadow: but the knowledge of wisdom is more excellent, the which bringeth life unto the owners thereof.  
14. Behold the work of God: for who can make him strait, whom he hath made crooked?  
15 In a good day be thou of good comfort: and in an evil day consider: God also hath made this contrary unto that, to this end, that man should not find any thing after him.  
16 I have seen all things in the days of my vanity: there is a righteous man which perisheth through his righteousness, and there is a wicked man that prolongeth his days through his wickedness.  
17 Be not thou just over much, and be thou not wise over much: wherefore shouldest thou be desolate?  
18 Be thou not wicked over much, neither be thou foolish: wherefore shouldest thou die not in thy time?  

The exposition.  
8 Surely oppression] Minding to entreat of the remedies against that most grievous tentation, of the which he spoke in the third Chapter and sixth verse (namely, how it cometh to pass, that the innocent or guiltless are troubled unjustly, and that under the pretence and show of justice) he setteth down by way of a preface certain things altogether necessary unto this discourse. For he showeth the fountain of all these troubles and disorders, namely the mad covetousness of men, which have regard neither of holiness nor honesty: And he teacheth that the providence of God doth constantly watch in these confusions or disorders, to bring these outrages albeit never so evil and harmful in themselves, unto a very good end: to be short, he willeth us to bridle our minds, that we be wise out of the word of God, not out of the sharpness of man his reason, the which as it is blind, so is it not able to judge of so great matters. And therefore, that we must not let lose the bridle unto our impatiency, 
We must not let lose the bridle unto impacientie.  the which cannot choose but miserably grieve and vex our minds: but they are to be strengthened with the help of that divine & wholesome wisdom, the which is taken out of the word of God, that being dispatched out of the snares of these troubles and disorders they may arise up unto the consideration of the providence of GOD, the which doth bring forth light out of so great darkness. This is the sum and contents of this whole place unto the 18. verse.  
Oppression] By the word oppression, or wrong by a figure called Metonymia he understandeth riches gotten by wrong, violence, oppression and deceit: and briefly unlawful gains heaped up together by lewdness & ungodliness. 
What the desire of riches may work, if God his spirit be wanting.  His meaning therefore is, that the desire of money is unsatiable & cannot be filled, the which stirreth up and driveth men that carry the title & name of wise men (such as are those that are lawyers) headlong into horrible wickedness. Therefore that it is no marvel at all, if the world be overwhelmed with so great confusion and disorder, when as the rage of covetousness doth so boil up in those unto whom the rule of things is committed: and when as the infection of this desire rangeth far and wide in all degrees of all men, so that nothing is so holy in all the life of men, the which it doth not miserably defile. For covetousness (sayeth the holy Apostle) is the root of all evil. This is the cause and beginning of all the miseries wherewith this life is haunted. From thence do spring private and public disorders, and stray abroad throughout all our life with very great inconveniences: dissensions of families, discords, forged wills, deceits, stealing, wars, murder, and other confusions or disorders, wherewithal this life of ours is horribly distracted & pulled asunder.  
Amongst these troubles & disorders doth the providence of God sleep? No: but groweth so much the more wonderful & honourable by these confusions, by how much they are more entangled and cumbersome, when as he bringeth them back continually unto a very good end. Solomon therefore teacheth us that we ought not to give judgement by things present: but that the end itself is to be looked unto, by the which true and sound judgement may and aught to be given of every matter.  

God his providence sleepeth not,  9 Better is] As if he should say, we must not rashly pronounce judgement of any matter: but the end itself must be looked unto: we are not to stay at the beginning. Our mind therefore is to be restrained, & we must not rashly give it the bridle unto impatiency and evil speaking. The outrages & disorders of things are to be condemned: the lewdness also of wicked people is to be condemned, but the providence of god is with all reverence to be praised, the which contrary unto expectation and purpose of sinful men directeth those disordered matters unto a very good end. That this is the true meaning of this place, all circumstances being wisely considered, I hope that the learned will judge with me, for as for that which expositors do note here of perseverance or continuance unto the end, it is I confess truly spoken: but not fitly, with this mine exposition, the words next following agree very well, Better is a patiented or long suffering spirit then a proud spirit, for by a long suffering spirit I understand that man which wisely and soberly weighing all things, doth give a certain judgement. Against him is matched one that is proud in spirit, that is he which being carried away with rash & proud prejudice or forejudgement, pronounceth judgement of most great matters. In the which signification Habacuc in his 2 chap. 4 vers. useth the word Gnuppelah, He is puffed up like a bubble, and denieth the judgement of his proud mind to be upright. The sum is, 
We must not give rash judgement in matters belonging unto God his providence.  that we must not rashly give judgement of so weighty matters, the which do appertain to the providence of god, but that we must stay our sentence, that all things are to be looked about with patience & reverence, & that the end is to be waited for, by the which as it were the conclusion of all the matter, we may give true & sober judgement. It is a rash, & to soon ripe judgement, to condemn a matter not yet known & tried: & doubtless a point of mad pride, to take so much upon our selves as to determine of so great matters, and such especially as appertain unto the majesty of God. But yet so far doth the rashness and pride of man his wit break out, that it dareth to complain of God, and to speak evil of his works. This pride of spirit is greatly condemned, the which anger or indignation followeth as a companion. Therefore the wise man addeth.  

Anger,  10. Make not hast] By the word Anger he understandeth that same backbiting waywardness which dareth to complain of the works of God, and to wax angry against him, not tarrying for those seasons of time the which God hath fitly and duly ordained: although it seem otherwise unto the judgement of our flesh, and unto corrupt reason. Such hasting is blame worthy, and clean against faith: to wit, because faith doth patiently wait for the providence of God, the which without all doubt will come at his time: as the prophets say. He that believeth in him will not be hasty, and if he make delay, wait for him, because in coming he will come, and make no long tarryaunce. This same hasty and forward anger, is peculiar unto fools, the which notwithstanding the complaints of David and jeremy, do show sometimes to happen unto the faithful. Psa. 73. and jere. 9 Yet do they acknowledge themselves, whilst they do so think of the ordering of human affairs to dote, and to rage after the manner of Beasts. For it is a point of extreme madness, to speak evil albeit that it be never so little, of the works of God. Contrariwise the Prophet saith him to be a wise man, the which reverently beholdeth the wonderful providence of God, guiding the rains of men their affairs, after such a manner, as many times is unknown unto us, but yet always, just Psa. 107 ver. 43. Having spoken these things very fitly by way of preface, he cometh to the matter itself.  
11. Say not) He teacheth that this waywardness is to be avoided, when as men being impatient at the feeling of present calamities or troubles do complain of God, upon whom they lay the cause of evil & hard times. This saying as it is true in Empires & governments, so is it also in the whole course of our life, The present estate is always heavy, and such as we cannot abide. 
We can not a way with the present estate.  Indeed the present estate is grievous, for present discommodities are more nearly felt. Yet these things are patiently to be borne of us, namely that we take well in worth the condition the which the Lord shall lay upon us. Every time hath his discommodities. It is the point of a wise man quietly to bear adversity, neither is the trouble to be increased with new care and grief, as if one inconvenience might be healed with an other: as it is said, heal not one evil with an other evil. He therefore would have us with a quiet mind to bear the present estate, that we should remember to serve the time, and not to blow against the winds. He condemneth this vain carefulness first of all of folly, for it is a notable diminution or lessening in the Hebrew, Not according unto wisdom, that is to say, foolishly and unwisely: Thou shalt ask concerning this, to wit curiously, and so as if thou wouldst at thy pleasure give judgement of things appertaining unto god. For this itch or desire to be ask questions, is condemned as hurtful, yet it is lawful, and expedient to doubt of things, that we may settle in our minds a certain assured persuasion of doubtful things.  

A remedy against curiosit●e.  11 After that he hath condemned this curiosity of folly, he now teacheth a remedy to heal the same, namely wisdom, that is to say the true knowledge of the true God, taken from out of his word. And he beginneth a most notable description hereof, whilst he calleth it an inheritance, and an excellency of them that see the Sun, that is to say, the which doth very greatly excel in this life, and doth fruitfully and wholesomly flow throw all the parts of our life. Then the which inheritance nothing can be devised more sure, nothing more plentiful, & in the verse next following he preferreth it before all riches, the profit whereof albeit that it be never so great in all the parts of our life, yet the inheritance of Wisdom is both more plentiful and also more certain: as the which in this life doth preserve men through many dangers of human miseries, and doth lead us into the possession of life everlasting. The shadow of wisdom he calleth the aid and help, the which proceedeth from the true knowledge of the true God. Through the light of this knowledge we do clearly see the providence of God in the darkness of the troubles & disorders of this world, and being safe by his goodness do walk through all craggy places. That Solomon in this respect commendeth wisdom in this place, may appear by the circumstances themselves. Afterwards he setteth down peculiar remedies.  
13. Behold the work] The sum is, that we must not strive against God, whose will can by no means be letted. It is therefore as if he said, in as much as the sight of man his wit dazzleth in so troublesome and cumbersome a maze of things falling out unto men, it is a most present remedy to cut of occasion of this careful curiosity, to assure ourselves that it is the work of God, the which it were wickedness for us silly souls to speak evil of, neither can it by any means be made undone again. Therefore that it is better for us patiently to rest in his holy judgement, although the reasons of the same be unknown unto us. The word Behold is full of force, by which a diligent & earnest contemplation or beholding is signified. 
The work of God.  The work of God, by an excellency he calleth that same wonderful providence of God in governing of the world, as Christ speaking of that same providence of his father in governing of things, saith that he worketh john 14. For it is the work of God the work master alone, to govern the world, the which he hath created. He addeth, And who can make straight, or fit the thing the which he hath made crooked, or, perverted. He speaketh of the alterations and changes of things falling out unto men, the which are so lively expressed. Solomon affirmeth that they cannot be letted by the industry or wit of man, Or be changed into any other thing, and therefore that the most safest remedy of comfort is, I healed my tongue, O Lord because thou haste done it, as the Prophet said. We must rest and stay upon the will of God, the which if it should appoint even the world itself unto destruction, 
We must rest ourselves upon the will of God.  the which world God created, yet doth it always most well and most justly. And it is our parts both in private and also in public calamities or miseries and troubles with the eyes of faith to behold the work of God, and to give unto him the glory of justice and mercy. Whereunto appertaineth that most wise saying of David entreating of this very self same matter, the which is Psa. 37 ver. 5. Roll thy way, that is to say, thy care upon the Lord, & hope in him, and he will do it. He addeth an other remedy to uphold our minds with sound comfort. 
We must be content as well with adversity as prosperity.   
15. In a good day, or in the day of wealth) This seemeth unto me to be the simple and plain meaning of these words: we must live according unto the time, that is to say, when as there shall be good success we must give God thanks, and use his benefits with sobriety: and that we must not lay so great care upon our minds, that we be too much vexed or grieved, either with the sorrow of present troubles, or with the conceit of miseries to come, and that we be not dismayed or beaten down with those long and cumbersome cogitations. Let us namely remember, that such is the condition and estate of this life of man that it is diversly changed, sometimes with prosperity & sometimes with adversity. And why should we think ourselves to be free from the common case and condition of all men? 
How we ought to behave ourselves in prosperity.  Therefore when as GOD giveth a quiet estate unto our affairs. Let us not wax proud and being lifted up with this foolish confidence in things present, let us not tread down others: Let us not meddle with things which are not to be meddled withal, or forslewe our calling, or wax cold and slack in our duty: but let us soberly and rightly use these days as it were of truce, that we may strengthen our minds against the tempest to come. This is, In a good day to be in good, That is to say, to enjoy the benefits of GOD with a good conscience, and thanks giving. 
What is to be done in the time of prosperity.  But if adversity shall come upon us: In the evil day Behold, that is to say, consider the judgements of god, weigh diligently with thyself, why God doth afflict or punish thee, and understanding the cause of the evil, repent and turn unto the Lord. He therefore would have the minds of the faithful to be so prepared in private or public calamities and troubles, that they should reverently behold the judgements of God, and rest and stay in them. For this Beholding is opposed or set against the rash and proud impatiency of men, the which rangeth up and down furiously and intemperately. 
Why God doth alter & change things insuch divers manner.  He yieldeth a cause why that same sundry and manifold wisdom of God, doth so diversly alter and change the things and affairs of men, Lest (saith he) that man should find out any thing after him, that is to say, God sendeth these changes and alterations of things, that man should understand that it lieth not in himself to have power to govern himself, but that the issue and end of all our matters do consist in the power and pleasure of god: the which he can turn this way, or that way, as he himself pleaseth.  
Therefore that it lieth not in us either to keep prosperity, or to put from our heads the storm of adversity. That the providence of God indeed hath set down certain second and middle causes, the which he will have us to use: and therefore that we are at no hand so to behave ourselves, that either in prosperity we seek means not granted or unlawful, through rash and arrogant curiosity, the which without all doubt will carry us headlong into most grievous miseries: or else in adversity that we flee unto unlawful aids: yet must we thus firmly and surely determine, That the providence of God doth govern and dispose the affairs of men with a certain chief rule and power, justly no doubt and wisely, yet in such sort that we neither can nor may peep and search into the causes of his works. For his dealing is such, that his ways cannot be found out of us, neither lieth it in the weakness of man to attain unto the privy chambers of so great mysteries or secrets. 
We ought not to searched into the causes of God his works.  GOD therefore doth so deal out of order, to cut of all occasion from the reason of man, lest that man should find out any thing after him. And now he setteth down examples of those works of God, of the which the reason of man neither can, nor aught to determine or give judgement.  
16. I have seen all things, etc.] 
A great disorder in this life.  That is to say, I have had experience of all these vanities and outrages in this vain and mortal life, that it often times goeth ill with the good, and well with the bad: yea and that it goeth ill with the good even in this respect for that they do well: and that it goeth well with the bad, for that they do lewdly and ungodly. He speaketh of those things the which fall out many times in this life. Cato dieth in a good cause, 
Cato. julius.  julius triumpheth in a bad. And how great hurly-burlies are there daily raised up against the Church by wicked and lewd persons: Then the which disorder nothing can be devised more disorderous (if we do measure the thing itself by the outward show and appearance) yet is it not our part to judge of so great matters according unto the measure and compass of corrupt reason.  
We must both think and speak soberly of those matters, in such sort namely that we may understand that God hath the chief judgement of these things, and therefore (after that we have thus determined with ourselves) that we be not too careful of such things, the which when as God in his secret, but always just judgement will have to be, it were a point of greatest madness to seek to be wiser than God himself. God will redress these disorders, at what time, 
We must reverence the judgements of God, the causes whereof are unknown unto us.  and in such manner as behoveth. In the mean season it is our part to reverence and worship the judgements of God, the causes whereof are unknown unto us, and to hold for certainty that he in his good time will have a certain sure redress for things out of square and order. In man his affairs & things of this world, as they are entangled who seethe not that there is great disorder, but is God therefore to be blamed because that we know not the causes of his works? As if the Sun were not either in the firmament, and had no pure and clear light, because that the firmament is darkened with clouds? Solomon therefore doth teach that the same too much and surly boldness in judging is especially to be shunned and avoided, by an express and forcible kind of speech, Be thou not just overmuch, and be thou not wise overmuch. For he sayeth that they are just overmuch and wise overmuch, who under the pretence of justice and wisdom do proudly judge of the judgements of God: such as were the swarms of catharan's, and Donatists, who because of the corrupt manners of those which were conversant in the bosom of the church, 
His meaning is that they made a separation and departure from the true Church.  made alter against alter, (that we may rather use this speech) and broke the net. But this same overmuch justice is great iniquity: this overmuch wisdom is great folly. For what is more unjust, what more foolish, then to backbite, or speak evil of the works of God? This peevishness doth indeed happen unto very good men sometimes, the which also after the example of the Prophet, aught in this respect sharply to rebuke and blame themselves, and also to bridle and restrain this waywardness. Therefore this admonition of Solomon, is diligently to be taken heed unto, the which willeth a wise and good discretion of us in this behalf to be used, that is to say, that we should not be altogether senseless in the mysteries or secrets of so great matters (for they are worthy of consideration, and the same in deed most diligent) nor contrariwise curiously and rashly thrust ourselves into the enquiry of the causes of the same. For as blockish senselessness is to be condemned, so likewise is too too quick eyed, sharpsightedness, the which look wherein it is wise beyond measure & reason, becometh stark foolish. As that same ignorance is greatly to be blamed, which is ignorant of those things the which ought to be known: so is that praise worthy, the which purposedly is ignorant of those things, the which God would not have of us to be known: & whilst it is wise too much, becometh stark mad. The word of God is the rule of a temperate, and discreet zeal, 
A notable saying worthy the due consideration.  and of wise, and profitable knowledge, and maketh a difference between learned ignorance and unlearned knowledge. The sum therefore is, that the outrages and disorders of things falling out in the world are in such sort to be considered, that we do both note and also condemn the sins of men: yet not in such order, that we vex ourselves in vain with too hot zeal, & too sharp sighted knowledge of things: but hold this, that out of that darkness of confusion, God will bring forth the light of due & good order. And albeit that this same light do not shine out unto us, let us not strive to go any further. The which were in vain to trouble ourselves, and with unprofitable cares to vex our minds, accordingly as Solomon teacheth, Why shouldest thou be desolate, 
What is meant in this place by this word Dye.  & Why shouldest thou die? For by this word die he understandeth this same pensive and cumbersome care, wherewith the minds of men are miserably tormented. With the which grief David confesseth, that he himself was touched and dismayed, that by his example we should both learn to acknowledge our own weakness, and also to run unto the remedy: wherewith he doth testify, that both he himself was greatly comforted, and it is in this place also lively expressed unto us by Solomon.   

The Doctrine.  
The Remedy then against this abashment, the which riseth of the disorder of things falling out unto men in this world, is, 
A remedy against the abashment arising from the disorders of this life.  that we firmly and surely hold that the providence of God doth steadfastly watch over the affairs of men: the which so far is it of, that it is darkened in these darkenesses of confusyons and dysorders, that it rather shineth out of them the more brighter, and the more honourable and full of majesty.  
The outrages and enormities of the desires and lusts of men, and especially the rage of covetousness, are in deed the next causes of these troubles and disorders, and therefore are with all detestation or loathing to be condemned: but yet we must arise up unto the providence of god, the which doth bring all those outrages of lewd persons unto a very good end, howsoever both Satan & wicked men would have it otherwise. We must not therefore let lose the bridle unto impatiency, nor complain of the present estate, as if we would refuse to bear the yoke the which the Lord shall lay upon us, but we must judge wisely of the works of God according unto his word: we must depend and hang upon his hand, and attribute nothing unto our own strength: and commanding silence to our, indeed, foolish reason, we must reverence that which we are ignorant of, and must voluntarily be ignorant of that, the which he will have us to be ignorant of, and must so live, that we be not too much dismayed, neither with the grief of things present, nor with the fear of things to come (when as unto every day the evil thereof aught to be enough) and are to use the present gifts of God with thanksgiving, and sound contentedness of mind: and in things out of square and order, the end is to be waited for at the hand of God, even such an end, and at such time as shall please the Lord himself. 
A brief reversal of the contents of the first part, with the argument of the part which followeth.   
Thus is the first part, Concerning the use of Godliness, ended: the which part hath showed remedies against the Vanity of the life of man, by the sufficient rehearsing of them, according as hitherto he hath reckoned them up. But because the mind of man is most grievously troubled because of the disorder of things falling out unto men in this life, the which seemeth to stop up the light of the providence of God: therefore he stayed the longer in the handling of this place, and began with it and also left at it, and will meddle with it again hereafter: to the end that for all parts of our life, we may have store of Weapons at hand against the most grievous and most dangerous offence of all offences. These matters being handled, he cometh unto the second part of the use of this treatise, the which consisteth in setting forth precepts and rules for the well and honest framing of our life, by the which true Godliness especially shineth forth.    

The second part concerning the use of Godliness, unto the ordering of our life well and honestly: whereof he setteth down several precepts: from this 19 ver. unto the 10 ver. of the twelfth chapter. A preface concerning the use and excellency of Godliness.  
19 It is good for thee to learn this, yea also withdraw not thy hand from this thing: for he which feareth God, shall escape from all these.  
20. Wisdom doth strengthen a wise man more than ten mighty Princes that are in the city.  
21. truly there is not a righteous man upon the earth, the which doth good, and sinneth not.  

The Exposition.  
19 It is good, etc.] From hence I take the beginning of a new discourse, whereinto Solomon after his manner falleth with a most pleasant joining of this unto that which went before. For as these words may be an end of the former discourse, so do they fitly make a way unto that which followeth. For before that he cometh unto particular precepts, he setteth down certain things by way of a preface for the strengthening of our minds. He had said before, that on the one side blockish senselessness, and on the other side curiosity were to be shunned and avoided: now he willeth this mean to be kept, 
A mean to be kept.  that we so embrace the one, that we depart not from the other, that is to say, we must not abate so much of that same overmuch waywardness, that we fall into blockish senselessness: or that these things are so curiously to be searched after, that we should sin through boldness and pride.  
Thus do the learned interpreters expound it, yet it may be simply expounded: that this doctrine is with all study and diligence to be embraced, as being especially necessary for all the parts of our life: and that we ought not to be slack in a matter of so great weight. And he teacheth in plain words, wherein this remedy doth consist, through the benefit and help whereof we may rid ourselves out of all the encumbrances of this life, namely, in godliness: which causeth that our feet slide not whilst the ungodly do triumph, as the Prophet speaketh: and doth keep us safe and sound among all the outrages of things most disordered and out of square. For this is the meaning of these words: He that feareth God, escapeth out of all these.  
20 And he entitleth godliness with the honourable name of Wisdom: whose force & efficacy he doth by and by set out by a most fine similitude. The sum is: that in the true knowledge of the true God, the faithful have a sure and certain remedy for the ordering of their whole life. Then he showeth an express necessity the which constraineth us to run thereunto, to call for the help and aid thereof.  
21 Truly, etc.] Of which words, this is the meaning: that the blot & blemish of sin is so great, that it wrappeth in all mankind, so that no man is exempted and free from the same. And whereas the means consisteth in wisdom only, whereby we may set ourselves at liberty and free from this common infection, he teacheth that all diligence is to be used, that by all means we may embrace wisdom. Necessity therefore maketh wisdom or godliness to be the more recommended unto us, so that in it we may be certain of the true and assured victory.    

A prohibition concerning backbitings and slanders.  
22 Give not thine heart unto all the words, which men shall speak: lest that thou hear thy servant speaking evil of thee.  
23 For he also many times hath known thine heart, that thou also hast spoken evil of others.  

The Exposition.  

Against back bitings and slanders.  22 Give not, etc.] He teacheth that backbiting is to be avoided, that is to say, that neither we show ourselves willing to hear backbitings, nor yet defile our tongues with those infamous or slanderous reports: or at the least wise, if our names be torn and rend with the evil speeches of backbiters, that we be not dismayed in mind. And this is a thing of great importance in our whole life, as James sayeth: That he which knoweth to bridle his tongue is a perfect man. Contrariwise, 
The discommodities of an evil tongue  as it is a chief virtue to refrain our tongue, so an unbridled tongue bringeth an infinite evil upon men: as lamentable experience doth teach: that with the wind of evil speaking, a little spark doth burn up a great wood. And of all the troubles wherewith this life of men is encumbered, this unto good men is far the most grievous, when as they are slanderously reported of, in steed of that the which virtue setteth before her an honest commendation, as a chief reward for well doing. But the nature of backbiting and slander is, 
The nature of slander.  to be an enemy unto truth and upright dealing: to speak evil of things well done, or at leastwise of such things as of themselves are excusable: or else because of some blemishes (as no doubt there are some in the very best and most honest men and actions) generally to condemn good deeds and good men. And this infection of backebiting doth rage so far, that (as one sayeth) it seemeth unto many to be altogether meat & drink as it were. But we ought to have not only a chaste tongue, but also chaste ears, lest that if we shall speak evil and falsely of others, or be delighted with such as do backbite others, we ourselves also have experience of the same harms against our own good names. Therefore the Wiseman sayeth: Lest thou hear etc. that is to say, lest thou feel the reproaches even of vile and base persons. For by the word servants, 
Servants.  he meaneth not only those of our house, but also men in degree inferior unto us. And the word servant is very significant and of great force. For it is not without the judgement of God, that those which forsake their duty, suffer punishment at their hands, of whom they ought to be loved and reverenced. Those of our house therefore, and all those which are under our government, and whose part it is to maintain our good name, shall speak evil of us, if we speak evil of others. For he setteth down in the next verse a reason of those punishments, which are in deed as a reward again unto us.  
23 For also, etc.] He teacheth us that we have to consider that it cometh not to pass without the judgement of God, that they are evil spoken of, the which have had no due regard of the estimation and good name of others. This requital God payeth again often times, that he which hath slandered others, should himself be hurt with the venom of backbiting. 
The good, and such as are no slanderers are notwithstanding sometimes evil spoken of by others.  Yea, and it falleth out unto good men, and such as are not to be touched with this vice, to be wounded with the arrows of slander. Against which discommodity we must set that remedy, the which the Apostle teacheth: That we must walk through good report, and evil report. Let us only strengthen our minds with a good conscience, which shall be unto us in steed of a brazen wall. We must in deed have regard of our good name, because of our neighbour (as the holy ghost giveth us in charge) providing good and honest things before men: and especially we are to labour, to prop up our minds with a good conscience. If we must needs bear the slanders of envious persons, let us comfort ourselves with the testimony or witness of our conscience, and let us not rest upon men, or seek the praise of the people. Let us so walk through our evil report, if the world shall go about to impair our good name by slandering us, whilst we do our duty according unto the compass of our calling: 
A good conscience weigheth not the slanders of the world.  and let us wait for the help of God, the defender of our innocency, who in his good time will bring forth our light out of most thick darkness.    

24 All these things have I tried in wisdom: I have said, I shall be wise, and it went far off from me.  
25 It is far off, what shall come thereof? And who shall find out that which is most profound and deep?  

The exposition.  
24. & 25. All these things, etc.] Minding to handle sundry precepts and rules, the which do appertain unto the living well, he layeth down before an excellent doctrine, as it were the foundation of moral precepts: yea, and by the confession of his own voidness of ability unto any goodness, he witnesseth how rash and vain the attempts and endeavours of all men are, 
Knowledge of true wisdom must be sought for without ourselves.  to the end that we should diligently learn, that the study of true wisdom is placed without ourselves. That there is such corruption in men, and that the same hath taken so deep root in them, that it cannot be rooted and pulled up without very great endeavour and labour. Therefore that no easy and ready matter is gone about, when as the doctrine is taught, as touching the way how to lead our life aright. For that both the knowledge, & also the doing of so weighty a thing standeth in most great hardness. So the holy ghost doth often exhort us unto repentance and newness of life. Not that this lieth in our power (for God giveth us as the will, so also to work) but that our dullness should be shaken off, 
The use of exhortations in the scriptures.  after that being privy unto our own weakness, or rather voidness of all ability, to do any good, we do understand that we are to fly unto the help and aid of God. Godliness, namely is true wisdom, not a certain vain and idle contemplation or knowledge: but as it is the knowledge of our salvation, and the badge of the forgiveness of sins: so is it also the guider and leader unto true and unfeigned newness of life. But as forgiveness of sins is a singular gift of God, so also is regeneration or newbirth: the which is linked unto it by an unseparable band. Therefore Solomon doth so open the mystery or secret of regeneration, that he showeth it to be without the power of man. For whither soever the wit of man run out, which way soever it turn itself, true wisdom doth fly from it and can not abide it, the which in deed is worthy of the name of true and healthful wisdom. That this is the true meaning of the 24. and 25. verses, the learned will judge, things being wisely considered. Other expositions I of purpose overpass. The whole sentence is finely seasoned with a figurative kind of speech.  
The Reader may easily gather the doctrine out of the former exposition. Therefore here and in other Moral precepts I will ease both myself and also the Reader of this labour.    

A prohibition concerning the avoiding of wantonness or whoredom.  
26 I and mine heart have gone about, to know, to try out, and to search for wisdom and reason: and to know the wickedness of folly, and the foolishness of error.  
27 And I have found out a thing more bitter than death, even a woman: because her heart is as nets and snares: her hands as bands: he that is good before God shall escape from her: but the sinner shallbe taken by her.  
28 Behold this have I found (saith the preacher) one after another to find out the count.  
29 The which my soul hath sought hitherto, and I have not found it: I have found one good man of a thousand: but I have not found one good woman among all these.  
30 Only behold, this have I found, that God made man righteous: but they have sought many inventions.  

The Exposition.  
26 I and mine heart etc.] He useth this preface to show that he speaketh of a thing that was not unknown unto him, nor yet any common matter: but very great and hard. He sayeth therefore that he turned his mind every way, that he diligently searched all things, and used all diligence, that he might thoroughly know the natures of all things, and finally understand the difference of good and evil. To this purpose appertain these kinds of speeches: To try out, To seek, To know: Reason, wisdom, wickedness, Error. He will except nothing, that he may signify and express an exquisite & perfect knowledge, as he did before in the first Chapter, and 17. verse. Having set down these things by way of preface, he addeth:  
27. 28. and 29. And I found] It is a precept concerning the avoiding of wantonness, 
A precepts concerning the avoiding of whore●●● & harlots.  or lechery, and the allurements of harlots, with the which many are entangled unto their own destruction. For by this word Woman, he understandeth not every woman, but such a one as is unchaste, whose tricks and subtle shifts he setteth out in express words of Nets, Snares, and hands, from these snares he saith that the Wise man is free, but, that the sinner, that is to say, a wicked and prophahe person, is entangled in them. Therefore in the proverbs calling men back from the infamous lust of adultery, he teacheth that the ways of a man are before the eyes of the Lord, and speaking of an adulterer, he saith that he feared not the Lord. For it is a blind and profane boldness, breaking the holy bands of faith and chastity, to lie with a strange woman, or another man his wife. The wantonness of men hath burst out unto so great lewdness, that they scarce think fornication and adultery to be any great sin: and albeit that they being compelled through shame, and through the authority of the everlasting law of God have made laws against these sins, yet those laws lie a sleep and are altogether idle. But the spirit of God hath no less said. Thou shalt not commit adultery, than Thou shalt not be a murderer or a thief: and doth punish these same fornicators and Whoremasters with very great punishments even by the self same women, unto whose love giving over themselves, they do rage after more than a beastly manner. The which thing Solomon doth flatly note: That a woman is more bitter than death itself: and that it is laid upon sinners by GOD, as a most grievous plague, the which thing the examples of all both people and times have showed: and Solomon himself hath had experience hereof by a lamentable example both for himself, and his, how great calamities and miseries those immoderate loves of women are wont to bring.  
27. and 28. He addeth unto the amplifying of the matter, (and using also a preface, that he knew the same by assured experience) a lively description of women's nature, namely, 
A lively description of women's natures.  that the nature of women is as it were made and given unto all naughtiness, so that there is in it nothing good, nothing sincere: but that it is full of the kinds of all wickedness. Yet these things must be rightly and wisely understood. For he doth not simply condemn the nature of women in itself, as it was created of God: 
Solomon doth not simply condemn the nature of women  but he speaketh of the corruption of women's nature: not so in any case as if all and singular women were entangled with these vices, but that often times many women are touched with these vices, by reason of the vehement and sharp sway of nature. Therefore, where as Solomon in this place sayeth that among a thousand he hath found one good man, but never any where a good woman, it is to be understood by an excessive speech, or figure which the Rhetoricians call hyperbole, to the end that the treacheries, which lie lurking under the allurements of women, might the better be expressed, that they may be the more diligently avoided. For that he doth not simply in itself condemn the nature of women, he plainly declareth in these words,  
30 Only etc.] As if he should say, I do not accuse the nature of women created by god, neither yet the workmaster himself in nature: but I accuse those vices, the which besides the first original estate of nature have through the fault & corruption of men, been brought into nature. Doubtless the nature itself of women is not to be accused: but rather the blasphemies of Philosophers are to be detested & abhorred, 
Vile speeches of Philosophers against women.  the which have termed womankind, a blemish and maim of nature: yet we must confess, that which experience saith to be most true, that there cometh unto the weakness of womankind a certain sharp & vehement sway of vices, so that if women will suffer those natural affections to bear rule in them, there cannot choose but be an infinite evil: as (accordingly as I have said) the histories of all ages and nations by lamentable examples do witness. This thing ought to cause us with all our hart to abhor the unlawful loves of strange women. Moreover, that we walk warily & wisely with our own wives also, as with the weaker vessels, being warned by the home discords of holy men, as of Abraham & jacob, for women, Yea, and godly women also being admonished with these speeches as it were Oracles, ought the more earnestly to labour in bridling the pricks and provocations of their own nature, that through prayers and modesty they may correct and amend the same naughtiness & subtlety that is naturally in them. So Paul beateth down the pride of women, putting them in mind, that Eva sinned first, and then that she caused Adam to sin. We have also to mark that the corruption of man his nature is in such sort attributed unto one man, that with all, the propagation or spreading of it abroad must be acknowledged in his posterity: in as much as it getteth strength by going, and sin always is in travail with, and bringeth forth new occasions of evils.    

A precept concerning modesty, the which proceedeth from true wisdom. The eight Chapter.  
1 Who is as the wise man? And who is as he that knoweth the interpretation of a thing? The wisdom of a man doth make his face to shine, and the strength of his face shallbe changed.  
2 I give thee counsel to take heed to the mouth of the King, and to the word of the oath of God.  
3 Haste not to go forth of his sight: stand not in an evil thing: for he will do whatsoever pleaseth him.  
4 According unto the word of the King there is power: and who shall say unto him, what dost thou?  

The exposition.  
1 Who is, etc.] Man his wisdom puffeth up a man: but contrariwise the wisdom of God doth frame him unto true modesty. Of this kind of modesty Solomon entreateth in this place. For this is the meaning of these words: that the efficacy and force of wisdom doth especially shine forth herein, that howsoever it set him before other men, the which is endued with it: nevertheless notwhithstanding it doth so dispose him, that the more he doth exceed others in virtue and praise, 
Wisdom maketh a man, the more he excelleth others in good gifts, the more to be more lovely & modest than others.  so far doth his modesty excel, what is then the force of wisdom in man. This especially, sayeth he, that it changeth his countenance, that is to say, it taketh all sternness and proud loftiness out of his countenance, and frameth him unto true and sound modesty. He showeth another kind of modesty, the which consisteth in the due reverence & obedience of the magistrate.  
2 I give thee counsel, etc.] True religion doth not will us to be barbarous, and such as cannot abide the company and fellowship one of another: but will have us to love and maintain the society and fellowship of mankind, and to contain ourselves within it according unto the measure of civil honesty. The first precept, as it were the foundation thereof is, Honour thy father and thy mother. 
The calling of Magistrates & also obedience unto them is established by the fift commandment.  By which commandment the good order and obedience of magistrates is established: For there must be degrees of such as rule, & of such as obey in mankind, the plague and overthrow whereof is anarchy, or such a state whereas there is no governor at all. Solomon therefore willeth us to behave ourselves wisely towards the magistrate, and lest there should be licentiousness & malapert sauciness, he compasseth the life of man about with bounds, and setteth down obedience. I will, saith he, and command, That thou take heed unto the mouth of the King, that is to say, that with reverence thou obey the commandments of the Magistrate. He addeth an exception, lest he might seem to commend a certain infinite obedience, as if Kings might rule according unto their pleasure and lust. And unto the word of the oath of God: 
The oath of God, what it is.  The oath of God he calleth the obedience the which we do owe unto God, as namely being holy and unchangeable by all the bands of an oath. It is therefore as if he should say, We must in deed obey the magistrate: but yet so far, that God have reserved unto himself his authority and obedience, by whose power and authority Kings do reign, we must in such sort obey the King, that obedience unto god be not broken. For it is a right and due obedience: first, that we obey the voice of God, the which also the mouth of the King ought to sound: 
The chief duty of the magistrate.  For it is the first and the chief duty of the magistrate, that he be a maintainer of true religion. Secondly, that we also obey the rule of the magistrate, the which is not against the word of God, according unto the rule: Give unto God the things which are belonging unto God: and unto Cesar, the things which belong unto Cesar: For thus far may the obedience unto god very well stand with the rule of the magistrate. Nay he resisteth God which resisteth the magistrate commanding that which is right and lawful. 
What is to be done, if the magistrate command things unlawful,  Otherwise, if the magistrate, do command ungodly and unhonest things, unto the prejudice of an higher power, that is to say, of God, there is a rule: We must rather obey God then men. Therefore the mouth of the King must be in such sort taken heed unto, that the authority of the oath of God remain safe & sound. And lest that curiosity, ambition, busimedling, covetousness, & such like outrages should carry men away headlong, he setteth down bounds, or rather layeth a bar in the way, that every one that is in subjection unto the rule of the magistrate should keep himself within the limits of his duty:  
3 Hast not] as if he should say: Think not that it can come to pass, that if thou fall into the displeasure of kings, that thou canst escape their hands and power. Dost thou not know that Kings have long hands? Therefore, stand not in an evil matter, that is to say: commit not any thing, whereby thou mayst provoke the majesty of the King, who as he is the maintainer of the law, so is he also the revenger and punisher of wickedness. For he will do whatsoever pleaseth him, etc. Therefore chief and sovereign authority is given unto Kings, that they may at their pleasure, do what pleaseth them, as he showeth in the next verse, describing and setting out this sovereign power and authority of Kings: so he opposeth or setteth the power of Kings armed with the sword against the licentiousness and pride of men, as the Apostle notably teacheth Rom. 13. It is therefore meet and necessary, 
The Gospel doth not hinder, but mainte●ne the authorit●e of magistrates, and teacheth the duty of subjects, etc.  that the politic ordinance and good order of human society be observed and kept of the faithful, the which so far off is it, that it should be impeached or hindered by the Gospel, that it is rather true, that the same is especially established by this only foundation, as we also have before showed at large concerning this matter.   

¶ A Precept concerning Patience, or christian Fortitude, or manhood. From this place unto the 15. verse of the ninth Chapter.  
5 He that keepeth the cemmaundement, shall not know an evil thing: the heart of a wise man knoweth both time and judgement.  
6. For unto every purpose there is a time and judgement, because the misery of man is great upon him.  
7 Because he knoweth not what is to come: For who can tell him when that shall be.  
8. There is no man that hath power over the spirit, to retain the spirit, neither hath he power over the day of death, neither is the casting forth of darts his in the battle: neither shall ungodliness deliver them that possess her.  
9 I have seen all this, and I have given mine hart unto every work that is done under the sun, and I saw a time to be at hand, when a man ruleth over a man to his own hurt.  
10 And then I saw the wicked buried, and they returned, and they which came from the holy place, were forgotten in the same city, where they had done right. This also is vanity.  
11 Because the sentence of the judges concerning an evil work is not given speedily, therefore the heart of the sons of men is wholly upon this to do evil.  
12 Although a sinner do evil an hundred times, and god do prolong his days, yet I know notwithstanding that it shall go well with them that fear the Lord and have feared before him.  
13. And it shall not go well with the ungodly, neither shall he prolong his days, he shallbe as a shadow, because he feareth not before his face.  
14. There is a vanity which is done upon the earth, because there are righteous men, unto whom it falleth out as if they had done the work of the wicked: and there are wicked men unto whom it falleth out as if they had the work of the just, whereupon I said that this also is vanity.  
15 And I praised joy, considering that there is nothing better for man under the sun then to eat and drink and to rejoice: and that this at leastwise shall cleave unto him of his labour in the days of his life, the which GOD hath given him under the sun.  
16 Therefore I gave mine heart to know wisdom and to see the business that is done on earth, because he seethe no sleep with his eyes day nor night.  
17. And I saw concerning the wh●le work of God, that man can not find out the work which is done under the sun, for the which man laboureth to seek it, and findeth it not: yea and if the wise man shall say that he giveth his diligence to know it, he can not find it.    

The ninth chapter.  
1 Surely I have put all this in mine hart, and to declare all this that the just and the wise, & their works are in the hands of God: man knoweth neither love neither hatred of all the things which are before them.  
2 All things fall out alike unto all men: and one end is unto the just, & unto the wicked, unto the good and clean and unclean: to him also that sacrificeth, and unto him the which doth not sacrifice: like as he that is good, so also is he that sinneth: and he that sweareth is like unto him which feareth an oath.  
3 This is evil among all things that are done under the sun, that there is all one issue or falling out of things unto all: and also the heart of the sons of men is full of evil, and madness is in their hearts, in their life: and after this unto the dead.  
4. For there is hope unto every one that is joined unto all them that are alive: because a living dog is better than a dead lion.  
5 For they that are alive know that they shall die: but those that are dead know nothing, neither have they any more reward, because their remembrance is forgotten.  
6 Also their love, also their hatred, also their envy is already perished, and they have no portion any more for ever, in all that is done under the sun.  
7. Go, eat thy bread in joy, and drink thy wine with a merry hart: because that now thy works are acceptable unto God.  
8. At all times let thy garments be white, and let there not be oil wanting upon thine head.  
9 Live thy life with the wife whom thou hast loved, all the days of the life of thy vanity, the which God hath given thee under the sun all the days of thy vanity: because this is thy portion in this life, and of thy labour wherewith thou labourest under the sun.  
10. All which thine hand shall find to do, do it according unto thy power: because there is no work, nor thought, nor knowledge, nor wisdom in the grave whether thou goest.  
11 I turned about and saw under the sun, that the race is not to the swift, nor battle unto the strong, no, nor bread unto the wise, nor riches unto the prudent, nor yet favour unto men of knowledge: but time and chance cometh unto them al.  
12 Because man also knoweth not his time, as fishes are caught with the evil net, & as birds are taken with the grin: so shall the sons of men be taken in the evil time, when as it shall fall upon them suddenly.  
13. I have seen this wisdom also under the sun, and it is great unto me.  
14. A little city and few men in it, and a great king came against it, and besieged it, and builded great forts against it.  
15. And there was found in it a poor man being wise, and he delivered the city by his wisdom, and no man remembered this poor man.  

The Exposition and Doctrine together.  
5. He that keepeth, etc. 
A hard battle. ) There is no greater nor harder battle in this life, then to overcome the wandering waves and tempests of the same. But because these grow fast on upon us on every side, and in the whole race of our life, there is none either more common or more plentiful argument, whereon our talk ought to be more occupied. For as much therefore as there are so many sorts of miseries in this life, Solomon therefore doth give us new remedies against them: and besides the discourse handled before, now he beginneth a new garnishing of the same. And first of all he layeth down a general doctrine, He that keepeth the commandment knoweth no evil thing: 
The commandment.  The Commandment he calleth the word of God, by the which alone we learn what is to be done, what is to left undone, and after what manner our life is to be ordered.  
To know an evil thing is to feel and have experience of misery or trouble, 
To know an evil thing.  or to be wrapped with griefs and losses. The sum is, that in the word of God the faithful have true and certain quiet and rest, and albeit that they be never so much tossed too & fro with the great waves of calamities and miseries: yet out of it the wholesome remedy is to be set against all encumbrances. It is agreeable unto that most sweet promise, Blessed is the man whom thou shalt instruct O Lord, and shalt teach thy law; that thou mayest give him rest from the evil days, etc. And the Prophet confesseth in an other place, that he then at length gate the victory out of a most grievous tentation, when as be entered into the sanctuary of the Lord: 
Habacuc.  And Habacuc sayeth that in the confusions and disorders of things falling out in this life among men, he stood upon his watch, and waited diligently what the Lord would speak. Out of the word of God then and out of the diligent meditation and study thereof, a true and present remedy may and aught to be set for the overcoming of all the calamities and troubles of our life, so that we may pray with David, Led me through the way of the world. Yet Solomon his meaning is not to say, that the faithful shall be free from all troubles: (the which is against both the flat word of God, and also experience) but this is the meaning, that albeit they be carried out into the main sea of miseries, 
The faithful must not look to be free from all troubles.  yet that they shall remain undrownable in the midst of the waves, through the guidance and leading of this divine knowledge shining always and safely unto them, as a lodestar, And he goeth on to show the power of this wisdom. that is to say, of the true knowledge of God.  
A wise man knoweth time and judgement: by which words he doth not only signify a right opportunity and occasion to do things, but also the issues of them: so far forth namely as we are persuaded out of the word of God, that no tentation taketh us, but such as useth to fall out unto men, and that GOD is faithful, and will together with the tentation at his due and good time give away out of our battles and strivings. Therefore we learn two things out of the word of GOD, a fit and convenient way how to behave ourselves in our battles and strivings, that we be not overcomen of them: and an assured hope of an happy end of our Combats. He setteth down a reason of this saying.  
6. For unto every purpose, etc.] The word Chaphets' which they translate a will, he signifieth a purpose, an action, a kind or trade of life, as we have noted before, the meaning is, That there are appointed and set times, and as it were certain seasons for all things. That a Wise man doth learn these out of the word of GOD, and noteth the peculiar properties of every several thing and action, and doth apply them wisely, as may serve for his turn and profit: and to place the chief point of their wisdom in the providence of God, by the which let him be assuredly persuaded, that all his affairs are governed: and therefore when as he hath all things belonging unto him, reposed in GOD, that he shall not be dismayed through evil and false rumours or reports, as the Prophet speaketh: albeit (the which an other said, upon far unlike constancy) the world should go to wrack, and break in sunder, 
The faithful holden up with the prop and stay of God his providence.  the fall thereof shall not make him afraid. The faithful among so many and so great tremblings, and fearinges, as namely being tossed too and fro daily with infinite storms, and tempests, could not choose but perish a thousand times, unless they were held up with the prop and stay of this godly confidence or trust.  
7. Because he knoweth not,) He goeth on in his discourse begun: to wit, concerning the manner how men ought to govern themselves in so great disorder of things falling out unto men in this world. He describeth and setteth out this disorder, and teacheth fit remedies against the same, whereby true constancy might be settled in our minds, to overcome all encumbrances valiantly and stoutly. The which discourse he continueth from this place unto the 13 verse of the ninth chapter. The particle Ki is not causal, but copulative only: as before in the sixth chapter. 
A grievous doubt unto flesh and blood.  He setteth down a most grievous doubt wherewith our minds are much troubled, for that all men both good and bad do die indifferently, and all are as it were blotted out and taken away with the common dart of death. Against the which doubt, he will bring remedies, but first he showeth reasons of the doubting. Because he knoweth not, etc. The sum is That the end of this life is uncertain. For who can judge of the end of death that is to come? The hour then of death is uncertain, yet all must die, whosoever they are. The which he showeth in the next verse.  
8 There is no man, etc.] The necessity of dying lieth upon all men: 
All men what soever, must needs die.  no man of what authority or power soever, can by any means avoid it: no albeit he would go about to fight with death in a set battle, and with a great army and host of men, what sleights soever he use, and to what arts soever he betake himself. This he expresseth by a notable similitude. By the words Mischlachath bammilchamath (the which they translate, Sending out, or, sending in of war he meaneth power and force, and that such as is armed with an host of Soldiers: and by the word Reschang he signifieth craft and subtlety furnished with wickedness and treachery: All these things he saith to be manifest by continual experience of things: namely that lewd persons, even at the same time when as they give over themselves unto wickedness, and oppress their Neighbours by violence, are overtaken many times of Death when they think not on it, and contrariwise, that godly men do die with the same Dart of Death. And these things are signified by express words, by the word Returning he noteth death: as in the Psalm 89. by the decree of the most sovereign and high Emperor, Return ye sons of men: unless by the word Returning you will also understand the perpetual memorial or remembrance of them, 
The remembrance of the wicked after death maketh them after a sort to live again among men, but unto their great shame and reproach.  by the which they may very ill be said after death to live again among men. By these words That holy men do come from the holy place and are forgotten in the same city in the which they have done right, He meaneth that godly men, whilst they do live in the Church of God, and discharge their calling, do also give place unto the necessity of death. This he saith to be vanity, to show that he hath brought reasons of this doubting. The which being showed, he by and by bringeth remedies. As if he should say, In as much as death is common as well unto the godly as unto the ungodly, is there then no difference between them both. Solomon answereth  

The wicked abuse the patience of God unto sinning.  11 & 12. Because,) Because, saith he, that God doth not by and by take punishment on the wicked, but waiteth for their amendment with long patience: therefore the ungodly flatter themselves in their sins, and let lose the bridle unto ungodliness. But albeit they seem to sin without punishment, because God giveth them a very long space of time, yet this aught to be sure and settled in us, that they only shall in the end be happy, the which with true fear serve GOD, and walk in his obedience godly and carefully: contrariwise, that the ungodly are unhappy: for whom there doth the greater punishment remain, by how much they have sinned the longer and the more scotfree: so that by the longness of God his patience a greater destruction ought to be foretokened unto them: after no other sort, then as the longer shadow warneth that the light will by and by fade away, and that the night is hard at hand. This I take to be the plain and true meaning of this place.  
By the word Sentence he understandeth the execution of the judgement of GOD, that is, as the Apostle speaketh, the revealing of the righteous judgement of God: by the delay of the which judgement wicked men take occasion of waxing mad in outrageousness of sinning.  
The sum is, albeit that freedom from punishment may seem to be granted by god unto the wicked in this life, so that they may triumph, as if they had not only shaken off the yoke as it were, but also had received a reward of their wickedness: 
A great difference between the godly and the ungodly.  yet that there is never the less a great difference between the godly and the ungodly, the which no doubt shall in his time appear. He showeth the cause of the diverse end between them both. For that the godly do fear before the presence of God, but the wicked do not, for this is a saying always true, that true Religion is the way unto true and everlasting happiness: like as ungodliness or Atheism is the way unto unhappiness. The ungodly therefore shall be unhappy, whatsoever the outward appearance of things falling out in this world shall show to the contrary: Contrariwise the Godly shall be happy, as Christ hath notably declared by the parable of the rich glutton, and the poor Lazarus, yea and the truth also wrested out of the mouth of Bileam, 
Bileam.  spite of his heart, Let my soul die the death of the righteous.  

another tentation.  14. There is a vanity, etc.) He noteth another tentation, That there is a great disorder in life itself, as well as in common death: namely for that the godly many times have ill success: and contrariwise, the ungodly, good success. The which disorder he marketh with the name of Vanity. For what is more contrary unto reason, then that it should go ill with the good: and well with the bad? Therefore man his reason saith, That the faithful lose their labour in serving of God, as the Prophet saith, Of a truth I have cleansed mine heart in vain, and have washed mine hands in innocency. Against this doubt, Solomon setteth down fit answers.  

The first answer unto the former ●ntation.  15. And I praised, etc.) The first answer, that we must not curiously give over ourselves unto these cogitations and thoughts, but that nothing is better, nothing is more excellent (in as much as no man can rightly give a cause of these disorders, wherewith the life of man is troubled) then ridding our minds out of these cares, cheerfully to use the benefits of God: & committing our affairs unto the providence of GOD, that we go not about in any case curiously to pry into the secrets of things unknown, as namely to seek why the Lord dealeth after this and this manner. Therefore that it is the best soberly to consider of these matters: and at no hand so to behave ourselves, that by reason of the too vehement or earnest conceiving of them, we be bereft of the fruit of God his benefits. This is the first answer.  
16. Therefore, etc.) The second answer, if, 
The second Answer.  saith he, thou search after the things that fall out unto men in this life, and the causes of the same, albeit that thou bend all the sharpness of thy wit unto the contemplation and study of so great secrets, employ all thy labour and diligence, and defraud or keep thyself from sleep, and other necessary helps for the maintenance of this life: yet shall thy mind be altogether astonished, and thy enterprise of searching shall be in vain. Therefore he forbiddeth that we be not wise according unto the judgement of the reason of man: but out of the word of God, which is the true and sound wisdom. In a word, he signifieth, that it cannot possible be, that we should understand the causes of those things, the which in the common life of man, do after so sundry sorts fall out: yea and moreover that it is a most vain thing, to vex our mind about the searching out of them too curiously: but that we must stay and rest upon the word of God, from whence true oracles or answers must be set and taken.    

The ninth Chapter.  

The third answer.  1. Surely I have, etc.) The third answer, although it be so, that is to say, that the reasons can not be yielded of these troubles and disorders: yet nevertheless we are to hold for certainty, that all things are by God most wisely governed. He saith by way of Preface that he diligently travailed about the searching out of all this matter: by which enquiry he saith, that he learned, That the just, etc.) That is to say, that GOD hath a singular and an especial care of good and godly men. Not as if GOD hath cast away the care of other men: but he diligently declareth that which was in controversitie, and whereupon all the discourse was taken.  

Who they are whom Solomon calleth just and in what respect.  The just according to the use of the scripture he calleth the faithful: whom God namely of his mere grace accounteth for just, as being he that justifieth the ungodly, as the Apostle saith, whilst he imputeth unto them their faith in him unto righteousness, and in whom also he imprinteth the testimonies of righteousness, that is to say, of a pure and innocent or guiltless life, as the pledges of their election. He calleth them Wise, because they are enlightened with the true light of true wisdom, that is to say, with the knowledge of God and with Godliness, the which is true and sound wisdom. This is one chief point of this whole answer, yet he adjoineth a new and diligent description of the wavering & uncertain condition, and estate of the life of man. And yet (for so I expound the particle gam) man knoweth not neither love nor hatred, etc. that is to say, Although it be most certain that God hath an especial care for the salvation of the faithful, yet such is the course of things falling out unto men in this life, that it cannot be judged by their outward show and appearance whom God loveth, or whom he hateth, for there is every where such a confused shuffling of things together, that there is all together all one end, and the same common unto all men both godly and ungodly: and when as lewd persons have passed all their life in wickedness, yet at length they go unto death, as unto the last end of things: wherewith they are taken away, like unto other men, the which seem with one dart of Death to be slain quite. I read all this in one context and tenor together, from this first verse unto the end of all the sixth verse: and think this to be the true meaning of these words. The sum is: 
Howsoever things go in the world, yet the providence of God watcheth continually over the faithful.  albeit the outward show of things do cast a certain infinite or endless confusion before the eyes of man his reason, yet that this is sure and certain, that the providence of God doth continually watch over the salvation and safety of the faithful. But the words with an exquisite and great garnishing of figures, are more diligently to be examined. He sayeth: that man knoweth not either love or hatred of all things which are before them, that is to say: It can by no means be judged, by the difference of those things, the which sundry ways fall out in this life, what men are acceptable unto God or no? for the words love & hatred are to be referred unto God and not unto men, that is to say, What men God loveth or hateth. Therefore the old translator hath not translated them well, Man knoweth not whether he be worthy of love or hatred. The Sophisters in deed half Pelagians (to speak most modestly & gently of them) have lewdly corrupted this place, 
Against the Papists corrupting this place.  to bring in a doubting, that is to say, a tormenting of the consciences of men: as if the faithful ought not to be certainly persuaded in their consciences, that they albeit never so unworthy, are loved of God for Christ his sake, when as by faith the which he also giveth unto them, they lay hold upon his free promises: nor contrariwise, that sin is most greatly hated of GOD: but that men ought to stand at this point, that they stagger and waver in doubting. The which doctrine shaketh the foundation of true religion: for it taketh away the efficacy and force of the promises and threatenings of God. The very principal and in deed effectual effect of faith is, that persuasion or trust, whereby we assuredly believe the forgiveness of sins, and that the spirit of God is a witness unto our spirit, that we are the sons of God, & do approach without fear unto the throne of grace. The which full assurance or trust, he that taketh away from faith, doth altogether weaken and destroy faith, and so far as in him lieth, maketh God a liar. 
As God is true in his promises, so is he also in his threatenings.  Now as we are to believe that God is true in his promises, so must we also doubtless believe that he hath the same truth in his threatenings: and therefore that he is greatly offended even with his children, when they sin, that with this bit we may be held back from wickedness, and rob not God his providence of one of her eyes. For God is both just and also merciful: and we must steadfastly agree unto his word, wherein we are taught that we are the sons of God, and that the everlasting foundation of our faith standeth in such sort that it cannot be shaken, upon his free good will: also that God is an enemy unto sin: that we may fear him because he is good. This is a true doctrine, & agreeable unto faith, the which Sophisters do impurely defile: and they foully corrupt this place, when as it doth manifestly preach of the providence of God, against such as deny his providence because of the outward appearance of things, for that it goeth ill with the good, and well with the bad: and because of these sights or disorder they do fall away from God. For by these words, All things before them, all those things are signified, which befall unto this life, and are apparent before the eyes of men: by the outward consideration of which things cannot be gathered, whom God doth love or hate. And why he so saith, he yieldeth by and by a reason.  
2 All things fall out etc. That is, there is all one end unto the Godly, and unto the ungodly. Yet doth he wisely describe and set out the difference of the men between themselves, unto whom, notwithstanding there is a common end. 
He that sacrificeth.  He calleth Him that sacrificeth, him that diligently giveth himself unto the service and worship of GOD, and doth holily keep the service and ordinances set down by the law. Contrariwise, he calleth him that Sacrificeth not, such a one, as contemneth the worship of GOD. The which is a token of a godless & an impure heart. He calleth him a Sinner, according unto the common use of the scripture, which is a man of notorious lewdness and wickedness: Him that sweareth, he termeth such a one, as abuseth an oath by swearing either profanely, 
Him that sweareth.  and when there is no need (as those do the which do spice their talk with blasphemies, as if it were with ornaments of rhetoric) or by forswearing in an earnest matter. Which is a sign of lewd and extreme wickedness.  
And he sayeth, that there rangeth so great disorder among men, that there is all one end unto all men. And that men take such a common course of life, as if there were no feeling after death, and that there should be no punishment at all for sins, as if, after that they have passed over this life, they care not how, when the race thereof is run, they must pass unto death, as unto a common necessity, which should swallow up, and blot out for ever the memorial of all men, whosoever they are. He marketh this profane cogitation or surmise with express words: The heart of men is full of evil, & madness is in their heart, in their life: and after this unto the dead. And in the two next verses he painteth out the triumph of death over all kind of men.  
4. and 5. For unto every one.] 
The effects of life & death compared together.  He compareth the effects of death and life together, unto the garnishing and amplifying of the matter. Him that is joined unto all them that are alive, he calleth every living man, which hath the use and benefit of life, of how low or base condition or degree soever he be. Him he saith to be better than a dead man, whosoever at any hand he be, and in how great dignity soever he did sometimes excel, using a proverb: That a living dog, is better than a dead lion. The use of which proverb serveth to show the excellency and commodity of life. Unto the same purpose appertain the words of the next verse, 
Death vanquisheth man and all things belonging unto man.  of the which this is the plain and true meaning, that all things the which do belong unto men, yea & also men themselves especially (if the outward show & appearance be looked unto) do altogether die, and are taken away by death. And it is a trim kind of speech seasoned with a fine figure: that Love, Hatred, Envy, and other affections, whose dominion was large and wide, whilst they were alive is extinguished and put clean out, with death and also with the possessers of them, and that there shall be no profit of them before the chief judge, as unto whom accounts must be given of their whole life. And that this is a disorder of things falling out in this life unto men experience itself doth sufficiently and abundantly teach. What then must we do among so great outrages?  
7 Go, eat.] These things he noted in the beginning of this place at the 15. verse of the eight Chapter. 
Curiosity altogether unprofitable.  Now he gathereth a general conclusion of the same, and that notably showing the whole matter, the effect is, That curiosity is altogether vain and hurtful, that it doth vex and torment the mind, because of the outrages and confusions of this life: that it is better with a sober and cheerful mind to use the benefits of God, and diligently to apply ourselves every man unto his calling, and to bestow the powers of our mind about the discharging of it faithfully and painfully, whilst that by means of life & occasion we may, and to stay upon the blessing of God, whereupon doubtless all the happy success of all things do depend. Go therefore, sayeth he etc. that is to say: Torment and vex not thy mind too much with these cares: but rather use and enjoy things present with assured quietness of mind: as for things falling out unto men in this life the which thou canst not help, suffer them to pass and fleet away, as they come. And he doth set forth and garnish this plain sentence very finely with diverse words, Go, as if he should say, rid thyself out of these mad cares: for what need is there, and what doth it profit thee to busy thyself about many matters? As it was by Christ objected unto Martha too busily occupying herself about her household. Eat, drink, that is to say: use and enjoy freely the commodities of this life. To this purpose pertain these words,  
8 At all times let thy garments be white, and oil upon etc.] By which words he signifieth that we must leave nothing undone for the enjoying of a merry and pleasant life, namely, that cleanness and fineness is not to be overpassed, 
Against such as make an allegory of this place.  the which doth make meat & drink more pleasant. For where as some do allegorically expound these words, of the simplicity of the heart, it is true I confess, and agreeable unto faith, but yet it is from the right meaning of this place. And by Oil he understandeth sweet smelling oil, and other precious ointments, the which were much used in the East. For God doth not only give unto us things necessary for the maintenance of our life, but those things also which do serve for honest and joyful pleasure: as is showed Psal. 104. Finally, saith Solomon:  
9 Live thy life, etc.] that is so say, enjoy thou the commodities of this life with assured and sound contentedness of mind: 
A good wife is one of the greatest blessings that may befall unto a man in this life.  with the wife, then especially, when as God hath given thee a wife meet for thee, and fit for thy mind and manners: then the which benefit, among the blessings which appertain unto this life, nothing is better, nor more dear, nothing more profitable nor more plentiful unto all the parts of life. All the days, etc. If thou shalt have obtained this benefit at the hands of God, use it as a passport to wander over the race of this miserable life: 
A proviso concerning the use of the things pertaining unto this life.  & dwell so with thyself, that thou have at home with thee as household gests, contentedness, & joy of mind. And he will have the use of all these things pertaining unto life thus far to be free, that always a necessary exception be understood, namely so far as God hath created them, to be used of the faithful soberly, and with thanks giving. For the wiseman in this place speaketh of the lawful use of things. This moreover must be supplied out of the Apostle, That we fasten not our affection neither upon the getting of these things, nor upon the using of them, nor upon the foregoing of them: but that we possess them as not possessing them, that we want & abound according unto the pleasure of the lord: & finally, that we be always ready to live & die unto him, and not unto ourselves. Now he adjoineth a new circumstance:  
10 All that etc. He signifieth, 
A present remedy for the avoiding of the weariness of this life.  that it is a most present remedy for the avoiding of the tediousness of this life, that every one of us diligently follow his own vocation, & employ all the powers of his mind about the discharging of it faithfully. For there is nothing more busy than is idleness, the which filleth the mind with vain cogitations, as if there were not already present occasion to occupy it about, 
They be the words of the Poet Horace, by the which he noteth the folly of such, as letting go the present occasion to do good, idly muse upon other matters.  & to follow some trade: for so saith he: The husband man or country man waiteth until the river leave running. Contrariwise, the mind being occupied about some certain business, is not cumbered with those curious wearinesses of searching after needless matters. All that which thou shalt find, he sayeth not that we must do whatsoever we list or please, but whatsoever shall appertain unto our calling. And he giveth to understand that there are sundry sorts of callings, but that every man ought to be occupied in his own calling, and that sayeth he: According unto the power, that is, as thou art able, and according unto the measure, the which God the upright arbitrer and disposer of his own gifts, hath imparted unto thee. For this is a true and certain rule for all callings: 
A necessary rule for all callings.  Not to be wise above that we ought to be wise, but to be wise unto sobriety, unto every one according as God hath imparted the measure of faith. He addeth: Because there is no work etc. In the grave whither thou goest. His meaning is not (as the mad Epicures do say) that there is no sense or feeling after death, & that therefore the whole man is destroyed: but this he meaneth, that we must labour in our calling, whilst it is day, before the darkness of death overtake us, in the which there shallbe no time to work. In a word, he willeth us diligently to follow our calling, and in it to use faithful and painful labour, and diligently to take the opportunity and fit times to do well, as the Apostle saith: Whilst we have fit time, let us do good, that God may find us labouring in his work. But how far, and with what mind we ought to work, he now further teacheth.  
11 I turned, etc.] These words do plainly agree with them that went next before, yet they contain an excellent garnishing of the whole doctrine: That the affairs of men are governed by the providence of god, 
Nothing hath good success with out the blessing of God.  the which doctrine is the foundation and principal point of this place. The sum is: That all the endeavours of men are in vain, unless the blessing of God be with them, the which only is the effectual way in deed for the doing of things happily, or with good success, and (as one sayeth) the perfection of all well doing. By the words of Turning about and seeing, he showeth that the same thing was confirmed by experience, the which he had diligently marked. That the race is not unto the swift: He teacheth in express words, that the issues & falling out of things are not in the hand, or industry of man, no not in those things the which appertain unto this life, as jeremy sayeth: I know Lord, that the way of man is not in man. Not as if a man were a block, and that there were no election or choice of will in them: (the which politic men call the beginning of doing) but because GOD doth bend the same purpose of the will of man, into what way he will, and doth govern and dispose the issues and falling out of things with an absolute and chief rule and power. He teacheth therefore that all the seasons of our whole life are without man, 
All things pertaining unto this life are governed by God.  and constantly governed by GOD: And of purpose reckoneth up such things as are more notable in our life, the success of things valiantly achieved, wars, the way to govern our families, riches and wealth, knowledge: all which he denieth to be in the power of man.  
By the word Bread, he understandeth a convenient and moderate trade of living, as is an Household: By riches and wealth, the greater states of Cities and Kingdoms, for the saying of the Prophet is most true, If GOD build not the house, etc. the which also he applieth unto Cities & all governments: Whereas he saith that time and chance do happen unto all things, it is thus to be understood, that we know that God doth dispose the opportunities and falling out of times by his certain providence. For that which God doth, not only beyond nature, and without the help of nature, but also against nature, after a secret manner and unknown unto men, 
Chance.  that same do men call Chance. GOD therefore, saith Solomon, doth wisely dispose things, neither are they in the power or wit of man, as if he should say, I will thee to labour diligently in thy calling: yet so far forth that thou trust not in thine own wisdom and strength: but that thou beg and wait for help from God: and what issue soever fall out, that thou persuade thyself that it was better so to have been, and that thou acknowledge thine infirmity or weakness. Thus he apply this general doctrine of the providence of God unto his purpose.  
12 Because man also, etc.] 
The assured trust in God his providence is the only remedy against the troubles and disorders of this world.  He applieth that which he said before: that the works of men were in the hand of God, that is to say, the whole doctrine of the providence of God, unto the question in hand, that in so great uncertainty of this miserable and troublesome life, we may know that the confidence and trust of this doctrine is to be applied unto every one of us, lest we be overwhelmed with the waves of desperation: but let us strengthen ourselves with the certainty of GOD his providence, in these holy cogitations, against the doubtful and uncertain assaults of fortune, as they say. For this is the only remedy against the unsteadfast troubles of the life of man. The uncertainties of this life he garnisheth and setteth out with a notable similitude, likening men unto fishes and birds, the which are taken on the sudden with a net.  
13 And he bringeth a notable example of the wonderful providence of GOD, in the government of the issues and falling out of things altogether unlooked for, setting a preface before it, that the matter may more heedfully be noted. Also I have seen this Wisdom, etc. as if he should say: This example I bring of the wisdom of GOD in the governing of the world. And it is great unto me, that is to say, the consideration of so notable a thing is of very great force with me, albeit that such matters pass by the eyes of men unregarded, for that they think these things either to come to pass by chance, or else by some ordinary means of nature: yet I nevertheless do judge it to be a most great work, 
That which others attribute unto fortune, the faithful must ascribe unto the providence of God.  yea, and of most great wisdom, that is to say, that whereas men do attribute it unto Fortune, it is wisely to be noted and marked, that we may make our profit thereof: and let them not slip away without consideration, although they fall out daily in this life: and that we ascribe the cause of all those things unto the providence of GOD, etc.  
14 A little city] He signifieth that great matters are many times achieved of a few men, and that contrary unto the opinion and expectation of all men. 
Themistocles.  Themistocles, when as the safety of Graecia was past all hope, forsaking Athens, gave an overthrow unto the mighty host of Xerxes, the which was wont to conquer others almost with the very name of it. Cyrus, 
Cyrus.  with a very small beginning won the most large Empire of the Chaldeans. Alexander with a small army put to flight the great host of Darius, 
Alexander.  and got the Empire of the East. And that I rehearse not infinite examples out of the memory of all nations and ages, 
France.  my poor country within these few years hath seen diverse spectacles or sights of such unlooked for issues among the rages and furies of civil wars. After such sort is the providence of God wont to disappoint the enterprises of men: as Marie notably teacheth in her song, and daily experience doth abundantly prove. But for the better setting forth of the matter Solomon useth an excellent comparison, and the same consisting of contraries: 
An excellent comparison.  To wit, of a mighty King, and a poor man: of a small city, and few men to defend it, of a strong and great army to assault it: yet, there was the overthrow and here the victory and happy end. These are notable and evident tokens of the providence of God, the which notwithstanding unthankful men do not acknowledge.  
15 And no man] Thus men that have very well deserved of others, are many times evil requited for their labour: of which examples there are store, and too many in all common wealths and kingdoms both of old and new times. 
The unthankfulness and blockishness of men.  But herein consisteth the great unthankfulness, and great blockishness of men, that they do not acknowledge God to be the author of these things so wonderful. And by the way he noteth the difference between a good and wise man: and a wicked & foolish man: of the which matter he will speak by and by.  

A precept concerning true Wisdom. From this 16. verse unto the 8. verse of the 10. Chapter.  
16 Then I said, wisdom is better than strength, although the wisdom of the poor be despised, & his words be not heard.  
17 The words of wise men are rather heard in quietness then the cry of him that ruleth among fools.  
18 Wisdom is better than instruments of war: but one sinner destroyeth much good.    

The tenth Chapter.  
1 As dead flies cause to stink, and do putrify the ointment of the Apothecary, so a little folly causeth him to stink that is in estimation for wisdom & glory.  
2 The heart of a wiseman is at his right hand, & the heart of a fool at his left hand.  
3 And also the heart of a fool fainteth, when as he goeth by the way: and he sayeth of all men, that he is a fool.  
4 If the spirit of him that ruleth rise up against thee, leave not thy place: because that gentleness causeth great sins to be quiet.  
5 There is an evil the which I have seen under the Sun, like unto an error that goeth forth from the presence of him that ruleth.  
6 The fool is set in great excellency: & the rich sit in a low place.  
7 I have seen servants upon horses, and princes walking on the ground like servants.  
8 He that diggeth a pit shall fall into it: and he that breaketh an hedge, a Serpent shall bite him.  
9 He that removeth stones, shall hurt himself thereby: and he that cutteth wood shall be in danger thereby.  
10 If the sword be blunt, and one hath not made clean the edge, he that cutteth must put to more strength; but wisdom is the excellency of the doing of a thing right.  
11 If the serpent bite when he is not charmed, so is there no excellency unto one that is full of tongue.  
12 The words of the mouth of a wise man is grace, but the lips of a fool destroy him.  
13 The beginning of the words of his mouth is folly, and the end of his mouth, is wicked madness.  
14 And the fool multiplieth words: and faith, Man knoweth not that which shallbe: and who shall show unto him, what shallbe after him?  
15 The labour of fools doth weary them: the which notwithstanding know not to go into the city.  
16 Woe be unto thee o land, when as thy king is a child, and thy Princes eat in the morning.  
17 Blessed art thou o land, when as thy King is the son of nobles, and thy princes eat in due season, for strength, and not for drunkenness.  
18 Because of slothfulness the roof bendeth itself to fall: and because of the idleness of the hands the house droppeth through.  
19 The Bakers make bread for laughter, & wine maketh them merry that are alive, and silver answereth all.  
20 Speak not evil of the King, no not in thy thought: and speak not evil of the rich in thy bedchamber: because the fowls of the heaven shall carry the voice, and that which hath wings shall declare the matter.  

The Exposition and the doctrine noted together.  
16 From the words going last before he falleth into a new matter, joining with a pleasant knitting together that which went before with this that followeth. For he had spoken of the happy success of the wise man: who notwithstanding that he had very well deserved of his city, the which he delivered from present destruction, received none, or else a very sorry reward: now he describeth & setteth out the efficacy & force of true, that is to say, of Christian wisdom, & compareth it with the folly of men & notably teacheth the use of it for every part of the life of man. Taking therefore occasion of this discourse of that which went next before: Then, saith he, I said. By that example I considered, & plainly gathered the force of wisdom. 
To say.  For, to say, (as hath been often noted) signifieth certainly to affirm a thing. He saith therefore that he was thoroughly resolved That wisdom is better than strength, that is to say, that there is more force in wisdom unto a good and happy life, then in strength: albeit that the madness and lewdness of men be so great that they contemn and despise the voice of a good and a wise man. And Solomon describeth the nature and effects of wisdom and folly.  
17 The words of wise men, etc.] He doth therefore so set out the effects of them both, that by the comparison of folly he doth increase the commendation of wisdom. He sayeth that the words of wisemen are heard in quietness rather than the cry of him that ruleth among fools. diverse men expound these words diversly. I understand them simply thus, 
This place diversly expounded.  Albeit that a wise man be void of those glorious shows and colours, that profane men do proudly set out themselves with: yet nevertheless, that the godly simplicity of good men is, far more forcible and profitable than the exquisite bragging of wicked men. So he setteth Words in quietness, that is to say, the modest and mild speech of the wise man, against The cry of him that ruleth among fools, that is, against the loud and filed speeches of fools, yea even of those that carry the chiefest sway and authority. And he sayeth that the words of the wise are rather heard, than the words of the fool, because there is in them more power and profit. Wise men therefore do speak by the effects of that which followeth of their speech. Therefore there is in these words no contrariety with the words of the 16 verse, in which this same was denied. Wise men are not heard of lewd and unthankful persons, because these refuse their sober and profitable counsel: yet are they heard, albeit that lewd men be never so much against it, because of the manifest profit of them, the which do clearly shine forth by the fruitful effects. Now after what manner, and by what effects the words of wise men are heard, he teacheth in the next verse.  
18. Wisdom is better, etc.] For as by sober and Christian Wisdom many commodities do redound unto all men, so folly and lewdness bring infinite hurts unto men. He calleth him a sinner (as I have noted many times already) the which is an ungodly and a profane person, against whom he matcheth A Wise man that is to say, a godly and an honest man. For the chief point of true Wisdom is, to live godly and honestly. Solomon therefore describeth that same true wisdom, the which james calleth the wisdom from above: the which doth not only teach the way of salvation, but also the means how to frame our life well and blessedly: so that he that is endued therewith should not only be profitable unto himself: but also should bring great and profitable benefits unto all other men.  
Against him he setteth an ungodly and wicked man, of a bad and naughty conscience, hurtful especially unto himself, and also unto other men: of which like plagues and corruptions of mankind, there have been both many in times past, and are also at this day, unto the overthrowing of common wealths and families: whilst that they also procure hurt unto themselves, these sinners albeit endued with singular wits, so far as concerneth civil and external matters, the holy ghost marketh with the reproach of folly and madness, that we should know that it is a bottomless gulf of greatest and most extreme madness, 
Most extreme madness to departed from the service of God.  to depart from the pure worship and service of God. These civil gifts, albeit never so great and fair in show, yet are they so defiled with the stain of this bad conscience, that they bring assured destruction unto their own Masters, the which he showeth in the next verse.    

The tenth chapter.  
1. As flies, etc.) such, sayeth he, 
The corruption of wicked folly.  is the corruption and infection of this wicked folly, that he which is infected therewith, albeit he be otherwise endued with great and excellent gifts, yet he stinketh shamefully, that is to say those same gifts are altogether unprofitable and hurtful, and turn so much more unto his greater condemnation, by how much they were more great and excellent.  
By the word Ointment, according unto the use of the scripture, some precious or excellent thing is signified, as, Unto a smell of sweet savour, speaking of the efficacy and virtue of our redemption: A savour of knowledge, speaking of the preaching of the Gospel: A savour of a sweet smell: speaking of the bounteousness and liberality of Christian charity, which speeches are used by Paul in his Epistles.  
And by the word Folly (as I have said) I understand that same sinful ignorance of GOD and of a man his own self: the which causeth that excellent gifts otherwise (as of knowledge, Wisdom, eloquence, yea of martyrdom and miracles) are rotten Flies. If thine eye be dark saith Christ, thy whole body is made dark.  

Saul. judas.  Saul had excellent civil gifts, so also had judas: but they were rotten or stinking Flies in ointment. Civil gifts therefore are in such sort to be wished for, that we especially beg of GOD the holy ghost, that is to say, gifts not to be repent of, whose most holy effect is a good conscience: that we may rejoice especially on this behalf, that our names are written in the book of life: and with the holy Apostle so strive, that we may carry away the reward. The stink therefore of an evil conscience is to be taken heed of and eschewed. And this comparison of counterfeit wisdom being wont to be used by the way of the old sound fathers in religion, may be alleged to decipher out those also, which departing from true faith, and the feeling of the Lord himself do in name only profess themselves to be of the Church of Christ, 
Unto whom this comparison now adays may be fitly applied.  such as there have been many in times past, authors of heresies and schisms, and is now adays also pretended under the name and title of Catholicisme.  
2. The heart of a wise man, etc.) He goeth on in the comparison of a wise man and a fool. The wise man he sayeth to have his Heart at his right hand: and the fool, At his left hand, by a figurative kind of speaking, signifying that the knowledge of a good conscience, is the guide and leader of our whole life. The Proverb is taken from this, that the right hand in a man is ready to do things: and the left hand unready: So to be at the right hand, is to direct and govern, as Psalm, 16. A wise man than doth govern himself and his whole life well and happily: but a fool throweth himself willingly headlong unto destruction. This is that which he saith.  

A fool willingly seeketh his own destruction.  3. By the way by which, etc. That is to say, He taketh the way of destruction, he willingly runneth unto his own overthrow. For it is known that by the word Way, a course and trade of life is signified. His heart fainteth he is void of judgement and reason, that he may be carried with a certain blind rage unto his own misery.  
And yet he saith, Such is his boldness and so great, that he saith of all men, He is a Fool, that is, he condemneth others. Therefore he noteth that ambition, the which being rash and foolish, dareth to condemn not only the godly, but also furiously riseth up against God, and through folly assaulteth heaven, after the manner of Giants. Having showed the nature of Wisdom and folly, he setteth down the effects of Wisdom for the ordering of our life rightly & wisely, & that in most weighty and necessary matters.  

How we ought to behave ourselves toward an evil Magistrate.  4. If the spirit, etc.) He teacheth how we ought to behave ourselves towards an evil Magistrate, and then especially when as we are come into such straits, as that we stand in his displeasure, in this danger we must not set anger against anger, but overcome the anger of the mightier, by modesty and mildness. The which doubtless is of great importance in this life, into the which befall sundry encumbrances of those great dangers. For it is an hard thing (as one sayeth) to strive against our betters.  
If the spirit of him that beareth rule arise up against thee, that is to say, if the Magistrate wax angry against thee, by an express manner of speaking, signifying the vehemency and force of anger. Forsake not thy place, behave not thyself unmodestlye, nor leave thy duty, passing the bounds of thy duty, attempt not any thing against the Magistrate, being provoked with his doing of thee wrong. To forsake a man his place, 
To keep a man his place  is to leave his duty: contrariwise where the Apostle willeth to walk steadfastly, or as some translate it, Comely, his meaning is, that a man should keep his place or degree as is meet and comely. Solomon therefore willeth great mildness and Wisdom to be used toward the angry Magistrate.  
He yieldeth a reason of his counsel, Because gentleness or mildness. He meaneth that gentleness will pacify and assuage the mind of the angry Magistrate, yea and moreover bring to pass, that the matter break not out unto any further stir. And why he thus speaketh, he goeth on to show.  
5. There is an evil, etc.) As if he should say, It is in deed a very hard matter to bear the pride and furiousness of unjust men, yet of two discommodities, the lesser is to be chosen: we must rather give place unto a Tyrant, then that there should come greater inconvenience.  

Ephoroi, or Overseers, were certain magistrates in the common wealth of the Lacedæmonians appointed to see that the King kept the laws and did the people no wrong, the which form of government remaineth yet in some places, as may appear by this Author.  And he speaketh of private persons, for the Ephoroi or Overseers in a common wealth, the which are appointed unto the chief Magistrate, as it were bands to bridle the higher power, aught to set themselves against a tyrant waxing insolent and proud against the laws and customs of his country. This is indeed a great evil, that is, a great disorder, Under the Sun, in this life, And like unto the error, in which the providence of God seemeth to be wanting. Yet it cometh forth from the face of him that ruleth, that is to say, it is governed by the assured providence of God. He addeth a new circumstance of this matter.  
6. & 7. A fool is set, etc.) In disordered and tyrannical governments, Pickthanks, and proud vaunting Thrasoes being in favour and liking with the tyrant do bear the chiefest sway, Noble men being thrust out, unto whom the laws do give authority: And it cometh also often times to pass, that base persons are exalted unto the place of great dignity, the rightful owners being put back. In these great dangers, the grave counsel of the holy ghost is, that we behave ourselves wisely, and discreetly, and cause no needless broils, but rather that we give place unto the greater power of a tyrant, albeit he be never so wicked: whom God in his just judgement will have to reign to punish those, 
Why God will have a tyrant to reign.  which would not obey him ruling justly and mildly by his word. So the Prophet willed the people of GOD oppressed by the unjust power of Babylon, to pray for the peace of Babylon. Nothing is more repugnant or contrary unto true religion, than disorder or disobedience, and the same civil. 
The gospel taketh not away, but establisheth obedience unto Magistrates.  For the Gospel taketh not away the authority of the Magistrate, and politic government, but doth establish it: yea and moreover it willeth subjects to be obedient even unto evil Magistrates. For as concerning those things the which appertain unto the worship of God, and the peace of our consciences, there is extant a profitable exception of the same truth, the which is never contrary unto itself, That it is better to obey God then men. Neither is it the mind of Solomon to make men blocks (as some people are idolators of their own Kings) but he teacheth that we ought to behave ourselves wisely and discreetelye among these outrages and disorders, lest that we heap up one evil upon an other: observing diligently the circumstances of persons and times, the which he taught before to be one especial point of christian wisdom.  
8. 9 He that diggeth a pit) A precept for the avoiding of craftiness and deceit, the which is matched against true and holy wisdom. By the one he saith that things go very ill forward with men, and with the other to have very good success: and therefore that the true and sure way of doing things well and happily to consist especially in this upright and simple wisdom. 
Plain and upright dealing with wisdom, is the way to make things go well with us.  Contrariwise, that it cannot be, but that by subtlety and deceit endless trouble must arise unto crafty persons. For of ill counsels there are wont to be bad ends, according unto that rule: Heinous crimes are punishments even in this life, and, With what measure ye met, with the same it shall be met unto you again. The continual experience of things teacheth this, from whence have sprung these sayings.  
He that against an other man  

Plutarch de audiendis poetis.  Doth mischief work and frame,  
May make accounts that he himself,  
Shall not escape the same.  
And, 

Hesiodus.  Bad counsel forged by crafty head  
An other to entrap:  
Doth often fall by due desert  
Into the forgers lap.   
And the whole kind of speaking doth excel with a notable garnishing of Figures. For there are used similitudes and examples of deceits, the which deceits are the effects of a crafty and subtle mind. 
The first similitude.  He that diggeth a pit, etc. which similitude is often in the scripture, Psal. 7. Proverb. 26. and in many places else. The meaning is that crafty persons do perish through their own arts, and do procure harm unto their own selves by the self same means, that they did practise against an other. To this purpose are the other similitudes referred. 
The second.  He that teareth or pulleth up an hedge, that is to say, as he which breaketh down the hedge of an other man his ground, a serpent cometh out of the hedge, and hurteth him: so he ●hat seeketh the hurt of his Neighbour, doth willingly hurt himself.  
He that removeth a stone, 
The third.  As he hat plucketh up the bounds of an other man ●is ground, doth bring himself into very grea●e danger, namely into some great punishment appointed by laws, against such as pull up land marks: as was this law of the twelve tables He that shall pluck up any bound, let him be punished. So sayeth he, He shall be confounded, that removeth bounds, because it is a capital crime of man his own private authority to remove marks. another similitude, He that cutteth wood, 
The fourth. The application of this similitude is easy by that which went before.  as if a man cut wood in another man his wood, breaketh his leg or his arm, or some other joint, or bringeth himself into some other danger.  
10. If the sword be blunt) An argument by comparison to amplify the efficacy or force of wisdom, after this manner: industry and force earnestly used, may do much, but wisdom is of far more force and is far more excellent, nay it is the only way to do things well and with good success. Of these words therefore this is the meaning, if the edge of the sword be blunt, and he which useth it, do not whet it (for the Hebrews say, To make clean the face or edge of a sword, for, To sharpen the point of it: because a sword is scoured, and waxeth bright) and therefore he can not use it readily, and to any purpose: if he put to more strength, he sh●ll help the bluntness of the sword. So he ignifyeth, that when as craft hath no good success, we may come unto open force, bu● yet that this force is of itself of no value. He setteth down the other part of the comparison, But wisdom is the excellency o● doing a thing right: of the which words t●is I take to be the plain meaning, Wisdom is of far more force than craft and strength, unto the doing of things luckily▪ and therefore we are not to think that our affairs will prosper with us by evil arts and subtlety, 
Our affairs cannot prosper by ●rafte and deceit.  as the Prophet giveth warning: Trust not unto oppression, nor unto stealing, neither be ye vain, etc. The Hebrew word the which they translate To do a thing right, or, to direct, signifieth to do a thing well and with good success.  
That same true wisdom therefore teacheth the way to order things both private and public with good success, the which also God doth make to be the servant of civil happiness: Contrariwise, subtlety, craft, busy meddling are the overthrows both of families, and also public governments, as experience is a most plentiful witness by very notable effects.  
11. If a serpent bite, etc. 
Against slandering and prattling. ) A precept Concerning the avoiding of backbiting and prattling: against the which, wisdom yieldeth a fit remedy. And he setteth out the discommodities of this slanderous and poisoned Prattling by a notable similitude. If a serpent bite, that is to say, Slander is like the biting of a Serpent, which is not charmed. For it is commonly supposed, that the poison of serpents is expelled, or driven out by charms. After which phrase of speaking the Prophet describing the wickedness of the ungodly saith They have poison like unto the poison of a serpent, like unto the deaf adder the which stoppeth her ear the which heareth not the voice of the Charmers. Doubtless slander, is a sore plague, 
Slander the firebrand of dissensions.  and a firebrand of great dissensions, whereof do afterwards ensue hurliburlyes and garboils in mankind. Therefore it was said in the law, be thou not a backbiter among thy people. And the holy ghost in the fifteenth Psalm, thrusteth a slanderer out of the possession of the kingdom of Heaven. And in an other Psalm he denieth that it can by any means be, that the profession of true religion can be in the mouth of a slanderer. Why, saith he, hast thou my law in thy mouth, and sittest to backbite thy Neighbour? And james sayeth that his religion is in vain, which doth not bridle his tongue.  
He calleth the evil speaker and slanderer, A Lord of tongue, who placeth great power and authority in the sleights and boldness of his tongue, as in the 12 Psalm, the saucy boldness of such wicked persons is described, With our tongues, say they, we will prevail and bear rule, etc. and in the Example of the Varlet Doeg, there is a pattern of such poisoned monsters, such as the courts of Princes are full of. But he saith that the Prattler and he that is full of tongue doth not only hurt others, but also greatly hurt himself: making a comparison with a good and a wise man.  
12 The words of the mouth, etc.] A wise man so speaketh, that he getteth himself favour: but a fool slayeth his self with his words as it were with his own weapon. The memory of all times and people hath seen such bad counsellors, who as they have hurt others, so also have they hurt themselves. Experience therefore is a true commentary of this doctrine. He showeth a cause of this unlucky end.  
13. The beginning, etc.] Because that in the beginning, in the midst, in the end, that is, always a fool erreth, being carried away headlong with folly and blindness, whereupon it cannot be otherwise, but that all things must fall out ill unto him. Yet he doth so please himself in the darkness of his foolish blindness, 
The boldness of fools.  that albeit he see not the things before his feet, yet he dareth in such sort to pronounce of things most furthest off to come, as if he had them at his own commandment. This is it that he sayeth: And the fool, etc. Solomon reprehendeth this folly, setting down a reason, Man knoweth not, 
14 verse.  As if he should say, it is a point of extreme folly, to determine of things to come, when as it lieth not in the power of men to know things to come. For I take these words to be spoken in the person of the Preacher, and not in the person of the fool as the interpreters say: who in this plain sentence do surmise a needless want of words. Therefore he concludeth that this vanity of fools is most hurtful unto themselves.  
15. The labour of Fools, etc.) That is to say, Those overthwartly wise do attempt many things in vain, they take much pain about unprofitable and dangerous matters, and do procure many heavy haps both unto themselves, and also unto others: and whilst they search after dark and hard matters they become stark fools in common things the which are known unto all men. For this is a description of hurtful busy meddling, wearying itself unprofitably in all matters, saving such as are good and profitable. Not to know the way into the city, in a proverbial kind of speech, 
Not to know the way into the city.  signifieth to be ignorant in a thing that is known unto all men by a metaphor taken from those which leaving the high way, seek a near way, and going very far about, do go wandering up and down, from the City, unto the which they meant to take their journey. So foolish men whilst they follow after high matters, leaving the common way, they do fall into great errors, and do go very much out of the way. There are many examples of such vanity in Contraries, who whilst they conceive great empires and dignities in their minds, they stick fast many times in small matters, a small stone breaketh or beateth back a great wave, as one sayeth. Such are the heathen Philosophers, following that same vain vanity nothing beseeming Philosophers: who in needful and common matters being altogether boys, that is to say, being ignorant of the way to live well, have vaunted of the things, the which they have not seen, 
Horace.  as the Apostle saith: as Democritus, who beholding the firmament and stars, suffered his ground to be spoiled by cattle. And in the common course of life also, such kind of men are to be seen, who (as bernard sayeth) do all things saving that the which they ought to do. They know not the way into the city, the which is a pattern of those curious ones, whom the Apostle sayeth not to work at all, but to be busy meddlers with that wherewith they have nothing to do, and would have them to be noted by an Epistle, as ulcers and cankers of holy assemblies: as were those idle and busy widows, 1. Tim. ver. 13.  
16 Woe be to thee o Land.] He spoke before of the manner how we ought to behave ourselves in the dangers of a disordered and tyrannical government: now he preacheth of an happy and unhappy government. Therefore I suppose these two verses and the twentieth to be set out of their places by the Rabines: 
The story of the Levite his wife, wrong placed as it is likely.  as is manifest concerning that story the which is in the end of the judges, concerning the wife of the Levite defiled by the Biniamites, in the which mention is made of Phinees the son of Eleazar, the which could not live unto that age. Yet am I afraid to change so much as one title in this place. But if they be joined with the fifth verse, the sentence will run the more aptly. woe, therefore unto thee O land. He sayeth, that the same land is unhappy, the which meeteth with evil princes: contrariwise that that land is happy, the which meeteth with good Princes. For it is a great plague, when as they, by whose goodness, justice, wisydome, gravity, mankind ought to be governed, do rush in as it were wolves unto the overthrow and destruction of mankind. Thy King is a child. He speaketh not simply of such as are children in age (for kingdoms may be governed very well by children, that is, such as are not of any great age, as contrariwise they may be governed very ill by old men) but in wit and wisdom, so that they be carried away headlong with evil counsel: a threatening of which like kind of children kings there is in Esaias and Oseas. 
Plato.  Plato doubtless hath said very well, that it can very hard and scarcely be, but that a young mind having such authority as may not be controlled, the which is not constrained to give accounts unto any man of his doings, will be full fraught with folly and lust, and therefore be a cause of many troubles. He sayeth also that dissolute and lewd princes are the destruction and undoing of kingdoms: which kind of monsters the Roman Empire hath felt unto the overthowe of the same: and our age doth see some waxing insolent and proud in most noble kingdoms. Contrariwise he sayeth that that kingdom is happy, in which the King reigning by lawful authority, the which he hath received from his ancestors according unto the ordinance of laws (for he speaketh of a kingdom descending by inheritance, such as was in the house of David) doth so behave himself as becometh a godly and a good Prince. He therefore setteth the sobriety of a good and virtuous Prince, against the dissoluteness and drunkenness of Tyrants. And he prescribeth this rule of eating and drinking, 
A rule for eating and drinking.  that we eat and drink so much, as may be sufficient to nourish and refresh the body, so that it may be fit for the discharging of the duties of our calling: not for beastly desire and gurmaundice in eating & drinking. For (as one saith) we do not live to eat, but we eat to live.  
18 Because of slothfulness.] 
Against slothfulness.  A precept concerning the avoiding of slothfulness, and he also ministereth a remedy for the driving of it away, which is the true knowledge of GOD, the use whereof he teacheth. He setteth down the discommodities of slothfulness: namely, that through it the goods of a slothful and sluggish person are wasted and consumed, the which he setteth out by a notable similitude. But it is expedient for the common wealth, that no man wastefully spend his goods. There is a flat commandment of GOD, that he which laboureth not, should not eat: when as it is commendable, just, necessary, that every man should keep himself within some certain kind of calling. There is an example of this honest labour in Adam even before his fall: as who laboured with any pain in dressing the garden of Eden: but sin hath made us subject unto labour. This saying is found true: That men by doing nothing learn to do evil: 
Idleness.  For idleness is the firebrand and matter of kindling many evils Having showed the effects of slothfulness, he now declareth the effects of diligence, the which he matcheth against it.  
19 For laughter.] Laughter he calleth merriness and pleasantness of mind. By the word Bread, 
Bread.  he understandeth necessary & fit helps to live withal. Wine is ordained not only for the necessary uses of life, 
Wine.  but also for pleasure. Silver he saith answereth all, 
Silver.  because that the commodity of money is so great, that it floweth out plentifully, and is spread abroad into all the parts of man his life. Finally, he comprehendeth all things the which appertain unto the leading of our life commodiously and honestly: the which are furnished by diligence and industry or pains taking: and therefore is by so much more to be preferred before slothfulness, by how much it is more to be wished to lead our life easily and happily then to live miserably and shamefully in the sluttishness and filths of poverty. This I think to be the plain and clear meaning of this place. In this kind of speech: They make bread, the interpreters supply this word Bakers, but needelesly: for it is an impersonal, as they say, according unto the use of the Hebrews. They make bread, that is to say, bread is wont to be made. So the use of bread is simply signified.  
20 Even in thy thought.] 
Another effect of Christian wisdom  Another effect of Christian wisdom, of the which he had spoken in the fifth verse following, namely how we ought to behave ourselves in troublesome and disordered kingdoms. Namely, that in this most wicked world we ought to use so great wariness and heedfulness, that if the manners of the magistrate dislike us, we should not tell it unto any body: for as much as that is joined with very great danger. And in this kind of speaking, Speak not evil of the King, no not in thy thought, there is an excessive speech, the which among the Rhetoricians is a figure called Hyperbole, and the meaning of the words is as if he should say, Be afraid to make thine own self as it were a witness of those thoughts the which the Prophet uttereth in other words thus, lay thine hand upon thy mouth in the confusions and disorders of kingdoms: for (as one saith) trusty or faithful silence hath a safe and sure reward. 
It is lawful for the servants of God to reprove princes, if their calling so require.  Yet he doth not take away the holy liberty of the servants of God in reproving of Kings, when as their calling requireth the same: but he showeth every private man how discreetly and wisely he ought to behave himself, lest he bring himself wilfully into trouble, and through unadvised zeal become a cause and means of dangerous rashness. He showeth a cause, and setteth it out by a similitude. That the authority of Kings is so great, and such is their power, that even the very birds will bring unto them the things which hath been spoken or whispered in the ear in our secret closet. For they have every where their harkeners, and long hands▪ but we ought to give our diligence, to be wise as serpents, and simple as doves, that is to say, to walk circumspectly, not as unwise, but as wise: diligently noting the circumstances of things, that is to say, according unto that, where of we are generally put in mind redeeming the time, as the Apostle sayeth: for the days are evil.   

A precept concerning Charity in relieving the poor. From this place unto the 7 verse. The xj. Chapter.  
1 Cast thy bread upon the face of the waters: for in the multitude of days thou shalt find it.  
2 Give a portion of bread unto seven, that stand in need, or also unto eight: for thou knowest not what evil shallbe upon the earth.  
3 If the clouds be full, they will power forth rain upon the earth: and if the tree do fall toward the South, or toward the North, in the place that the tree falleth, there it shall be.  
4 He that observeth or hath regard unto the wind, shall never sow: and he that looketh unto the clouds, shall never reap.  
5 As thou knowest not which is the way of the spirit, and how the bones grow in the womb of her that is with child: so thou knowest not the work of God, that worketh all things.  
6 In the morning sow thy seed, and in the evening let not thine hand rest: because thou knowest not whether is more convenient this or that: or whether both of them be alike good.  

The Exposition and the doctrine.  
1 Cast thy bread.] 
A precept of Christian charity towards the poor.  A notable precept of the bounteousness of Christian Charity in relieving of the poor. The whole speech is figurative. Cast thy bread upon the waters, that is to say: Give liberally of thy goods unto the poor: show thyself a liberal and ready giver of thy wealth: and lay not out every thing in such sort, that if there appear no hope of being requited again, thou wilt therefore withdraw thine hand from well doing. But rather concerning those helps, wherewith thou mayst relieve the poor, and such as stand in need of thine aid, cast them upon the face of the waters, as if they should be lost, albeit thou know not what end & success this thy liberality shall have. This is an excessive kind of speech. 
He taketh not away judgement in bestowing our alms.  For he taketh not away the judgement of wisdom that considering matters wisely & diligently, we should bestow a benefit upon those, whom we shall think worthy of our help, especially upon those which are of the household of faith: but he will give us to understand, that we must make no delay in helping the poor, whilst we too curiously search, whether they be worthy or unworthy, of whom regard should be had. He will therefore have our bread to be as it were cast upon the waters, as if it should perish and be lost. The which doctrine is agreeable unto the commandment of our master Christ, concerning the relieving of the poor, Mat. 6. 
A promise.  Unto the precept he joineth a promise, For in the multitude, etc. that is to say, Albeit that the same thing seem to be clean lost, the which thou hast given unto a poor man, yet know thou this for certainty, that in the end thou shalt receive again with great gain, the benefit the which thou hast bestowed upon a poor man. For God doubtless unto whom we do owe ourselves and all that ever we have, and who oweth nothing unto any creature, doth give his promise as if he were a surety, and doth promise us faithfully that he will pay us all those things again with most large increase, the which in his name and for his sake we shall give unto the poor. In the multitude of days then, that is to say, even then namely, when as thou shalt look for nothing, thou shalt receive with most great gain the benefit the which thou hast bestowed upon a poor man. He doth amplify the former precept with a new circumstance.  
2 Give a portion.] As if he should say, If thou bestow a benefit upon one or two, think not that thou hast discharged thy duty: but rather give a portion of thy bread to seven or eight that stand in need: that is to say, Think that thou oughtest to relieve so many with thy help, as thou shalt be able to help with thine aid: bound not in thy liberality within narrow bounds: help all those, that thou art able to help, 
We must help as many as we are able.  albeit that many do crave thy help. He said Seven, for a good or great number, according unto the use of the scripture. He addeth a new reason: For, thou knowest not what evil shall be upon the earth, that is, what evil remaineth for thee. Thou art a man, think not that there is any thing that may happen unto a man, but that the same also may happen unto thee: suppose that thou mayst have the like mishap befalling unto thee. Do therefore the same unto a poor man, the which thou wouldst have done unto thyself, if thou were thyself in the same case, that he is. With what measure thou mettest unto thy neighbours, think that with the same it shall be metten unto thee again. For damnation shall be without mercy unto him that showeth no mercy: contrariwise, for honest liberality there remaineth a good reward. Think also that it may come to pass, that thou shalt die shortly, and that occasions to do good will slip from thee, whilst thou mayst, lay up a benefit, the which thou shalt receive with gain in heaven. To this purpose appertaineth the verse following.  
3 If the clouds be full.] As if he should say, From thence water cometh, where water is: there the tree is found, where he is, into what part or coast of the heaven soever he shall fall. So if thou shalt bestow any benefit upon the poor, thou shalt not lose it, but it is laid up and kept for thee by GOD, according unto the rule of that promise, whereby he hath bound himself unto thee. This is the true and simple meaning of these words, and the garnishing of the words that went before. In the multitude of days thou shalt find thy bread. Doubtless, thou shalt receive fruit of thy liberality. Objection. But now man his reason objecteth: How shall I know that I shall reap profit: I give my goods, the which I have in mine own hand, but the issue of my being rewarded again is uncertain. The wise man answereth:  
4 He that observeth the wind.] Answer. As if he should say: this fear is unadvised, & without consideration. For like as he that is superstitiously given to the marking of the signs of heaven, & beholding of the winds, will not sow to day, so will he put it off also to morrow for the same cause, & thus through too much fear whilst he daily findeth delays, he will in the end never sow at al. As therefore the issues and fallings out of things naturally being unknown unto us even severally, do not let but that the works of husbandry are done abroad at their set and appointed seasons: so ought we not to be called back from our duty of relieving our brethren, albeit that we see not the reward of our labours. He setteth forth the same thing by new similitudes and examples.  
5. As thou art ignorant.) That is to say, as thou seest not the wind, yet dost feel his force and power, and albeit that thou see not the infant in the womb of the mother, yet it is there indeed, & from thence cometh forth at his due time: so the works of God are dark indeed, the issues & fallings out of things are unknown, yet must thou with assured hope do those things the which God hath commanded thee according unto thy duty, until that the issues do follow & fall out. Christ used the similitude of the wind john. 3. ver. 8. signifying the mystery of regeneration or new birth which springeth from the secret power of the holy ghost. And here is also notably set down a similitude of a child in the mother's womb, and this doctrine besides his peculiar & proper circumstance may be stretched further. Like as we know not how we are form or fashioned in the womb of our mother, 
What we ma● learn by this similitude.  so the issues of many things can not be seen, and yet as by the very shape of the infant we see that it is preserved by the wonderful providence of God, that the mother is saved great with child, that life is powered into the shaped body, that nourishment is made, apt and fit to nourish it with all, that the enclosures are wonderfully opened, when as the child cometh into the world, that the child knoweth the due time to come forth: so let us know that all our affairs are cared for of God, and that the issue of our calamities and troubles is appointed by GOD, as Christ also by the similitude of a woman in travel doth describe the issue of our afflictions. But the proper circumstance of the similitude requireth, that it be understood of the issue and end or success of liberality or bounteousness. This therefore being determined, persuade thyself that thou shall have a certain effect of thy charity.  

No occasion of well-doing is to be let pass  6 In the morning sow.] That is to say, whilst thou mayest, and hast occasion, let pass nothing appertaining unto thy calling: upon every occasion be thou ready to help thy neighbour, to deserve well of the Church, and of mankind. Sow morning and evening. If here thou have no good success, thou shalt have good success elsewhere. Only do thy duty, watch diligently all occasions to do well, and redeem them: do thy duty, and leave the success unto God. For this doctrine may and ought generally to be applied unto the discharging of our calling. The word sowing is used by Paul in this self same argument 2. Cor. 9 vers. 6. whereas this place concerning the bounteousness of Chistian charity is plentifully and notably handled: the which is so much the more earnestly to be often taught, by how much in this most wicked world the charity of many is not only waxed cold, but also clean frozen.   

A precept concerning the use of life, and erst thinking upon death. From this 7. verse unto the 8. verse of the 12. Chapter.  
7 Surely the light is sweet, and it is a pleasant thing unto the eyes, to behold the Sun.  
8 Truly if a man live many years, and rejoice in them all, and do call to remembrance the days of darkness, because they are many: whatsoever cometh to pass he will judge to be vanity.  
9 Rejoice, O young man in thy youth, and walk in the ways of thine heart, and according unto the sight of thine eyes: but know thou that for all these things God will bring thee unto judgement.  
10 But take away anger from thine heart, and remove evil from thy flesh: because that childhood and youth are vanity.    

The twelfth Chapter.  
1 And remember thy creator in the days of thy youth, before the evil days come, and the years draw near, of which thou shalt say, I have no pleasure in them.  
2 Before the Sun wax dark, and the light, & the Moon, and the Stars, and the clouds return after the rain.  
3 In the day in which the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders shall cease, because they shall diminish, and the powers shall wax dark which look through the windows.  
4 And the doors shallbe shut without, because of the abating of the sound of the mill: and he shall arise at the voice of the bird, and all the daughters of singing shallbe abased.  
5 Also they shall be afraid of an high whinge, and they shall fear in the way: and the Almond tree shall flourish, and the locust shall be a burden unto him, and lust shall be driven away: because man goeth unto the house of his age, and the mourners go up and down in the street,  
6 Before the silver chord be lengthened, and the golden ewer broken, and the pitcher broken at the well, and the wheel be broken at the cistern:  
7 And dust return unto the earth, as it was: and the spirit unto God that gave it.  

The Exposition and doctrine.  
7 Surely the light.] A most wholesome and profitable precept, that we should use this present life soberly, and with the earnest thinking upon death, as it were with a bit or bridle, hold back and rule the delights of life and wanton pleasure. And this notable end he maketh of the notable doctrine concerning the use of godliness, the which in their places we have said to be the third and last part of this whole discourse. He useth a necessary and fit Preface, 
A necessary Preface.  The light in deed is sweet, and it is pleasant to behold the Sun, that is to say, the light and use of this life is sweet, it is a pleasant thing to enjoy the commodities of this life.  
8 Truly if.] Yet if thou thoroughly consider the spaces and times of thy whole life, although thou live many years, and so long as thou livest, enjoy all kind of pleasures: and do but set against them the discommodities and troubles, of the which thou hast had experience all thy life: and shalt cast thine accounts, what hath befallen thee in all the course of thy life, no doubt thou shalt find that in thy life there is great vanity: which thing is so manifest by experience itself, that the Sun shineth not more clearly at noon day. What then doth he I pray you gather hereof?  

We must so live, that we remember that we shall die.  9 Rejoice.] The sum and effect is, considering the vanity of our life, we must so live, that we remember that we must die, & therefore we are to use this life soberly and moderately, and not so handle the matter that we be made drunken with the delights and pleasures of the same. Now this doctrine is common unto all men, yet Solomon applieth it properly and peculiarly unto young men: who through the strength and lustiness of age, and want of experience of things, do not think that they shall die: nor that strength of lusty age shall fail them at any time: and therefore they follow pleasures the more licentiously and intemperately. In another place in deed the wise man biddeth us to rejoice, but in this sense and meaning, namely, that we should use the commodities of this life merrily and joyfully: but that it is not so to be meant in this place, these words do declare: Walk in the ways of thine heart, etc. the which doubtless do not will that we should so do. This therefore is to be understood to be a granting ironically or in mockage. As if he should say, Go to, O young man, which art lusty in age, follow thy pleasure and spare not, do what thou wilt according unto thy mind and lust, yet know for all this that in the end at length, thou must give accounts unto GOD of thy life. For as much then as thou shalt have to do with so mighty a judge,  
10 Take away anger our of thine heart] that is to say, begin a course of a better and a more holy life, abandoning those evil lusts, whereunto thine age is subject. By these words, Anger and evil, or wickedness, 
Anger.  he understandeth all the corrupt affections of man. And the principal point of a new life is the mortifying of the old man, that the new may be restored and repaired. By the word Anger, besides the common signification, he noteth a certain indignation or obstinacy, wherewith, he that is reprehended, hardeneth himself against reprehensions. By malice, evil, or wickedness: 
Evil, malice, or wickedness.  he signifieth the most sour leaven of sin, wherewith our whole life is corrupted. Of that same disorder, the which is in us by our nature corrupted, the first is, that same native sin that is borne with us, the which the Apostle calleth sinning or sinful sin: from this blot there is borne with us rashness, the which first in children sinneth through a certain unadvised and blind brunt or brayed: and as age increaseth and boldness is brought in to sin, it becometh malice and obstinacy to sin. Theses are as it were habits or grown practices and qualities of vices, that besides that same natural stain of sin, through an evil custom also of sin waxeth and groweth more and more, that it is made more sinful, and becometh a corruption of corruption. He counseleth young men betimes to prevent or withstand these evils, lest that in an age that is prone and ready unto lust, licentiousness of sinning, do grow from worse to worse. Therefore he doth earnestly beat into their heads this admonition: Because childhood, etc.] that is to say, because it hard and scarcely falleth out, that Wisdom accompanieth young age. Young age truly is very dangerous: 
The dangerousness of youth.  so that Paul nothing doubted to admonish Timothy, a youngman otherwise endued with excellent gifts, and among other men as it were an Angel, that he should take heed of that age, and fly youthful lusts: by which word he doth not understand those untemperate dissolutenesses, and lewdness of young men, the which no doubt Timothy was free and void of: but certain fits and pangs of those lusts the which commonly prick forward young age, as ambition, lightness, pride, unskilfulness, and such like vices, the which oftentimes accompany unexperienced, and unadvised young age.  
He goeth forward with the same matter.    

The twelfth chapter.  
1. Remember thy Creator, etc.] That age seemeth, that I may so speak, by a certain privilege to have liberty to be wanton, 
youth would have as it were a certain privilege to be wanton.  as if as yet it were not time to be wise: as many at this day with this sorry shift wash of sober and grave admonitions. Contrariwise the Wise man teacheth, that the time of well doing is not any longer to be put off: but that even in childhood and youth we must make a beginning to be wise. And therefore that it is meet that a young man Remember his Maker. 
We must begin to be wise even in our youth.  For Godliness, is the principal point and foundation of framing our life well and blessedly.  
Of which matter he sayeth that we must think betimes, Before, etc. Before that the time of old age, yea and that which more is, of death itself, and too late repentance doth approach: the which, the occasion being not taken, suffereth not to go back again, and to return unto the old opportunity of doing well as it were recovering again a thing that was lost.  
He that should forslew the seasons of sowing and reaping, should in vain wish for them at an other time of the year. That is sown in youth, the which must be reaped in stayed years and in old age itself. If this season of sowing fly away, from whence shall we look for an harvest? The preacher faith therefore, that the time of age draweth nigh, the which will come with a still pace making no noise and hastening on will beguile us before we be aware: and death followeth upon it many times overtaking those which when they have departed this life, did not yet now consider, for what cause they came into this life. And Solomon in a notable kind of speaking doth paint out the whole matter as it were in a table. 
We must think on death betimes  The sum and effect of this whole place is, That we must think on death betimes to the end to live well, that we die well. And he excellently describeth and setteth out the order & course of nature. He might have said that it cometh oftentimes to pass that young men are taken away in the very flower of their age, their body being lusty and in very good plight, yea and by sundry kinds of death when they think no such thing, and contrary unto the expectation of all men, and that at such time also when as they seemed likely to prolong and continue out their life yet many years. But because young men by the ordinary course of nature do promise unto themself a long life, therefore he setteth out before them this ordinary course of nature. For young men become old men: and in the end death cometh: as they did sing sometimes in the dance: We are that which you have been: you shall be that which we are, we have been that which you are. One and the same age doth not still continue, neither is there any returning unto the age that is past. Go to therefore sayeth Solomon, Behold, O young man, what is the estate of the life of man.  
2. Before the sun wax dark) He maketh a very lively and excellent description of old age as it were in a table, 
A most lively description of old age.  that the thing can not be more plainly and effectually set before the eyes to be seen and viewed. Whereby shineth forth the eloquence of the holy ghost, fitly and aptly used in time, manner, and place, as need requireth: Whereunto no doubt the eloquence of all Heathen writers, albeit never so exquisite, 
The eloquence of the holy ghost, when time and place requireth.  giveth place. Although in the words themselves, where the sense notwithstanding and meaning is plain, there is great obscurity and darkness: and as in alligories is wont to be diverse and sundry interpretations and expositions. And he severally discusseth and handleth all the circumstances, to lay so many bars in the way of vain bragging youth, that it may at leisure consider that the form and beauty of the members in good plight and liking, will not remain unto them for ever, as if he should say, behold O young man the beauty of thy body, and look upon every one of thy members, and by the common estate of life, consider in what bravery they will end at the last. To be brief, he describeth the discommodities of old age. The sun wax dark. By this kind of speech the interpreters do think to be meant, that the power of seeing is diminished in old men, 
The sun wax dark.  which thing indeed is true: but that this cannot properly be understood of the eyes, the words that follow do declare, in the which there is express mention made of the eyes waxing dim. Therefore I take the simple meaning of these words to be: That old men have not the use of those things, the which is indifferently common unto all men: in so much as the Sun, the Moon the stars do not sufficiently shine unto them. The which kind of speaking is usual also unto the Prophets, to express and set out sorrowful and heavy times. For when as the mind is overcome with grief and heaviness, the Sun shineth not bright enough, 
Clouds.  no not at noon day. And the clouds return after the rain, that is to say, by reason of withered & feeble age diseases do increase daily more and more, as fortokens of the tempest to come in death.  

The keepers of the house.  3. When as the keepers of the house shall move themselves, that is to say, the hands shall shake and tremble, and not do their duty sufficiently. He calleth them keepers by a fine Metaphor because of their very great and necessary ministery and service. And the strong men shall bow themselves. 
The strong men.  Some do hereby understand the Thighs, but I had rather understand it of the Reins and Kidneys. For old men become crooked. Hestodus sayeth, It maketh the old man crooked like a Wheel. Ovid, Crooked age shall come with a still foot. And Strength dwelleth especially in the Reins and Kidneys. The Grinders shall cease, that is to say, the Teeth, because they grind the meat, that being made small it may go down into the Stomach. 
The Grinders  Because they shall diminish, not only in strength, but also in number. For the falling away of teeth is common unto old men. The lookers through the Windows shall wax dim, that is the eyes. They shall be darkened, 
The lookers through the windows.  they shall be more dim, for the diminishing or decaying of the sight, is a common accident that happeneth unto old men.  
4. And the doors shall be shut without etc. 
The doors without. ) He speaketh of the mouth. The doors without he calleth the lips, the which are fitly likened unto a Door. 
The sound of the mill.  The Sound of the Mill, he termeth the noise of the teeth, whose office in old men is not lively and strong, because that appetite unto meat in them, abateth and fainteth. To be brief, He signifieth that old men cannot now any longer eat, as they did when as they were young men. 
The voice of the bird.  He riseth up at the voice of the bird. By the word Bird I think is meant the Cough, Fleume, the Rheum, and such like, the which do follow old men for the most part for their breast is shaken with such diseases, and they that are troubled with them, are wont to arise every foot, and to have little sleep. He signifieth therefore the rawness and weakness of Stomach in old men being not able to digest whereof it cometh that sleep in old men is but short or often times broken, because of their often being shaken with the former diseases: or else he meaneth this because that old men take but little sleep, that therefore they hear the crowing of the Cock. 
The daughters of Song or singing.  The daughters of singing shall be abased. In my judgement (letting pass the expositions of others) he calleth the voice the The daughters of singing. He saith that in old men the voice is dulled and waxeth hoarse. And therefore in steed of it that when as they were young men they did sing with a sweet and a pleasant voice, then when they are old men they hold their peace.  

Going decayeth in old me.  5. Also they shall be afraid of an high thing.) For old men are afraid to climb up high places, and they go softly and fearfully. His meaning therefore is that in an old crippled, crooked man, and such one as goeth tooting on the ground, as they say, his pace is altogether weakened, so that he goeth fearfully and carefully. And the Almond tree shall flourish. He meaneth hoariness the badge of old age. 
The Almond tree.  The Almond tree among other trees doth first bring forth flowers. After the self same manner of speaking Sophocles calleth an old man Flowering: as Mercerus my country man hath learnedly noted. And Orpheus by the same metaphor attributeth unto old age A flower of Harvest, And the locust shallbe a burden unto him. 
The locust.  By the word Locust they understand the privy members, the which in old men are stretched out. The which exposition seemeth to be the more simple and plain, because it followeth: And lust shall be driven away: the which words do plainly show that in old men the power of desiring not only of meat and drink, but chiefly of lust doth abate and wax cold, when as the vital and natural desires do fail, but the privation and bereaving of those powers, the which he rehearsed before, is an assured token of death drawing near, Because man goeth unto, etc. that is to say, by this means a way is made unto death. For he calleth death, The house of man his age, as the everlasting seat, or dwelling place, in the which every man must dwell until the day of the resurrection, or rising again. And the mourners, 
Mourner's.  He signifieth the grave. And setteth out the manner of burial, yea and also death itself. For the dead were wont to be lamented, women being hired for this service, the which of the Latins were called Praeficae. And that this custom was much used among the men of the east, 
The silver chord.  it doth appear by many places.  
6. The silver chord, etc.] Some do expound the silver cord to be the ridgebone of the back, the which is tied together as it were with certain links. He calleth it Silver, because of the white colour, as appeareth in a dead body. And the chord in my judgement is said to be stretched out, because that in death the joints are made more lose, and especially in old men, whose reins are crooked. Others understand the sinews, grisly muscles, joints cords: because that the sinews are like unto white strings: and in as much as they are the instruments of the senses, and of moving, they have especial force and power in the body of man.  

The golden ewer, or pot.  The golden ewer, or golden pot, by which kind of speaking they say the brain to be signified, or else that skin in the brain, the which is called Pia Mater. Plato placeth the tower and fortress of life in the brain. Some take it to be meant of the heart, because the heart is the fountain and spring of the vital powers, and of the chief heat: and the similitude of gold seemeth rather to agree unto it together with the spirits. The Pitcher be broken. By the word Pitcher they suppose the hollow vein to be signified, 
The Pitcher,  namely the receiver of the blood which the vital powers do draw from the liver, that from thence as it were by pipes, it may be conveyed by the veins into the whole body, the which distribution and conveying of the blood into all the parts of the body Plato calleth hydreian and diocheteusin. By the word Fountain they say the liver is noted, 
Fountain.  the which is the principal and natural vessel to contain the blood. And by this kind of speaking he meaneth that the blood faileth and so consequently that death followeth. Virgil, One and the self same way the blood and the life do follow. 
The wheel.  The wheel be broken upon the Cistern. They say that by the wheel the Head is signified, because of the power attractive: and that by the Cistern is meant the heart, from the which the natural powers are drawn after the like manner as a bucket full of water is drawn out of the well by a wheel. 
The Cistern.  The original and first heat being quenched, when as the senses and all the instruments of the senses wear and consume away, death followeth. The which in express words be by and by showeth. And dust return, etc. there be a separating of the soul and the body: the which is a true definition of death: when as namely the two natures of that essence whereof man consisteth and hath his name, 
A true definition of death.  shall return unto their principles: the earthy unto the earth, and the divine and heavenly unto God: and therefore the body be brought again unto the earth: and the soul go unto heaven, and be joined with GOD, after whose Image it was made. It is therefore a most notable place, Concerning the immortality of the soul: To wit that there is in man one part earthly, and mortal, an other part divine and immortal: the one, that is to say the body, goeth to the earth: the other, that is to say, the soul unto GOD. This ancient or simple truth is to be opposed or set against the devices of profane men, the which have gone about to darken this truth with the tedious discourses of subtle and deep disputations: the sparks whereof notwithstanding, have remained in the minds of some of the heathen, even in spite of the teeth of the Devil. 
Arist●tle.  Aristotle in this matter being wonderful obscure and dark, doth entangle the minds of the unwary and unskilful with dangerous suspicions. 
Plato.  In Plato there are greater remnants of this truth, albeit he speak not so rightly as he ought to do concerning this mystery or secret.  
Every where notwithstanding he holdeth that this doctrine of the immortality of the soul is the foundation of true Philosophy, and gathering the sum and effect of this long disputation, he declareth his judgement concerning this matter in express and plain words, saying: The soul therefore is immortal and free from all destruction. And when as death cometh unto man, that indeed which is mortal, as reason is it should, dieth: but that which is immortal, goeth away sound and void of all corruption, giving place unto death. Phocylides truly out of that ancient philosophy, 
Phocylides.  teacheth the immortality of the soul in evident and clear words. The which place also it shall not grieve me to set down, that it may appear that they which either deny the immortality of the soul, or else call it into doubt, are convinced and reproved of folly and madness, even through the force and power of the light of nature: that I recite not the excellent testimonies of Cicero touching this matter.  
The bodies dead, the souls of men, 
The golden verses of Phocylides concerning the immortality of the soul.   
do uncorrupt remain:  
For bodies from the earth we have,  
and into it resolved again  
We are but dust: to Heavens hie,  
When body dieth the soul doth fly.  
And these words of Solomon are expressly to be noted, to the end we may know how wickedly and lewdly they deal the which take occasion out of this book either to establish ungodly doctrines: or else do reject and refuse the same as not sound. The place therefore the which is in the third chapter, verse 21 is to be understood by comparing it with this. In the end therefore of this sermon, he interlaced the mention of old age and of death, to the end that we should understand that this is even an especial use of godliness, that weighing both the vanity of this life, and also the uncertain hour of death, the which notwithstanding will certainly come, we should so prepare and frame ourselves, that we may appear before God our judge without blame, and without spot. The fear therefore of death drawing on, is no slow warner unto a mind following at large the lusts of the flesh, to awake out of this sleep of his, and unto this point Solomon referreth this whole sermon, of the which he maketh a very excellent end.    

The Conclusion and sum of this whole sermon.  
8 Vanity of vanities, said the preacher all is vanity.  
9 And the more wise that the Preacher was, the more he taught the people knowledge, and caused them to hear, and searched forth, and prepared many parables.  
10. The Preacher sought to find out things that might please, and the right scripture, even the words of truth.  
11. The words of the wise are like pricks, and as nails driven in, of the masters of gatherings, the which are given by one pastor.  
12. And more than these, my son, take heed thou seek not: there is no end of making many books and much doctrine, is an affliction or trouble unto the flesh.  
13 The end of all the word hath been heard, fear God and keep his commandments, for this is the whole man.  
14 For God will bring every work unto judgement, which shall be upon every secret thing, whether it be good or evil.  

The Exposition and Doctrine.  
8 Vanity of Vanities, etc.] 
A brief sum of all things handled at large in this discourse before.  The treatise of the use of Godliness being ended, now he maketh an end of this whole disputation or discourse, orderly and briefly comprehending the sum & effect of those things the which he hath at large declared before. We have showed that the same was contained in 3 parts especially. The first by manner and way of confutation did teach, That happiness is not in the whole life of man The second, That happiness is in the fear of God, that is, in the true knowledge of the true God, the third did at large and excellently set out the use of godliness These three parts of this disputation he doth plainly note in this brief rehearsal & repetition. Vanity of vanities, It is as much as if he should say. By the former discourse & disputation therefore it is proved that felicity or happiness is no where in the whole life of man. And he sayeth that he taught not this rashly or unadvisedly.  
9 And the more wise) Not as if he would win authority unto his doctrine by the authority of his own person (when as rather the authority & dignity of his person dependeth upon the doctrine) but by the things considered with wise and grave study, & learned experience. He saith then that he taught not these things as one unprepared and unfurnished, but that he dealt in the searching out of so great & weighty matters wisely and diligently: and he doth flatly witness that he bringeth not any thing of himself, 
Solomon bringeth nothing of himself, but out of the word of God.  but out of the word of God, whose interpreter only he was, and that he applied the general doctrine in it contained. For this is the meaning of these words.  
10 The preacher thought to find out words that might please, that is to say: the which should be received with the consent of all men, and whose authority should be authentical, and to be believed of itself. This he calleth The right scripture, and The words of truth, the which namely were committed to writing by Moses, at the certain commandment of God, and by the instinct and moving of the holy Ghost. Of these words God is the author, Moses the minister, the Prophets the interpreters. He calleth therefore that the right scripture, the which the Apostle called The scripture inspired by God. He teacheth that this pure and right scripture is the foundation of all pure and sound doctrine.  

The general doctrine of the word must particularly be applied, according as time, place, & persons doth require.  11 The words of the wise] For in the word of God are principles and general doctrine contained, the which the sound doctors and teachers of the Church, do apply unto the circumstances of persons, places and times, and do convey and fetch as it were rivers from thence. Therefore he sayeth: That the words of the wise, are as it were pricks or goads, and nails driven in, to sharpen and prickeforwarde the minds of men, which at the general doctrine are dull and without feeling: and therefore the doctrine must be applied particularly. Therefore he calleth the doctors and teachers of the Church, the wise, and lords, or masters of gatherings, because they writ books out of the pure word of God, for the use and profit of the Church: not that they are the authors of the doctrine, but ministers only. Therefore he addeth: The which are given by one pastor: As if he should say, Albeit there be in the Church many teachers, yet they have received their doctrine from one, on whom all of us also aught to depend and stay. And by these words one pastor, they understand Moses: 
One pastor.  who was the minister of the law. But we must ascend up from Moses and the Prophets unto Christ the true teacher of his Church, from whom alone both Moses and the Prophets by the holy Ghost have drawn their doctrine, who as he is author of the holy scriptures, so is he also the interpreter: as Peter saith, that no scripture of the Prophets is of any private interpretation. He therefore will have all the faithful to depend upon one Pastor, and as to beware of strange doctrine, so also many doctrines: for there is one way, truth and life. Therefore he sayeth:  
12 And more than these] be not carried about with the wind or tempest of diverse doctrines, but rest thyself upon certain doctrine. Rashness and unconstancy is no doubt to be condemned in all sciences, but especially in the knowledge of our salvation. The only word of God is the stay and foundation of our knowledge. The same is the only beginning of true wisdom: to be wise without it, is to be stark foolish. He therefore teacheth that we ought diligently to beware and take heed of many and strange teachers: 
Many and strange teachers ought heedfully to be avoided.  and findeth fault with the evil custom or itch, that is to say, vain glorious desire of writing many books. For many unhappy wits, practise to imitate or follow good writers, and unto the great hurt of the Church do make huge heaps or cartloades of foolish books. This disease therefore of vain glorious writing hath been in ure for many years ago, being not only great trouble unto the writers, but also great hurt unto the readers or hearers.  
13 The end of the word.] The other part of this discourse: 
True happiness consisteth in the true fear of God.  That true happiness doth consist in the true fear of GOD, The end, he calleth the principal and chief end, and drift: for this was the purpose of the disputation or discourse at the beginning: What felicity or happiness should be: it is therefore as much as if he should say, My intent and purpose was to teach, what happiness was, and wherein it doth consist, I have taught that it doth consist in the fear of God. Let this therefore be the sum and end of my whole discourse: Fear God that thou mayst live happily: For this is all or whole man, that is to say: This is the only principal end of our whole life, whereat all men ought to level and aim. This is the sovereign good of man: man, even all whatsoever he is, aught to direct all his study and thoughts unto this end: or, if man be any thing, this only he is: all other things are vain: all the accounts and doings of man ought to be referred unto this alone. So in Heathen writers, to Solon, and to Agathon, are taken for all one, namely for the principal & chief end, that man ought to have regard unto, that is true happiness. And for a rule of this godliness, he prescribeth and appointeth: The commandments of the Lord, that is to say, his word, the which was the third part of this disputation, that the use of true religion might be showed, for the right framing of our life, and the strengthening of our minds against the outrages and disorders of the life of man, with the diligent and earnest thinking upon the providence of god, as he hath at large declared. The sum and effect of which doctrine he addeth in these last words:  
14 For God will bring every work] He therefore teacheth, that GOD doth most assuredly watch over the affairs of men, 
God watcheth most assuredly over the affairs of men.  that he hath regard both of the godly & also of the ungodly, and that in that same last day of restoring of all things, he will redress all the disorders of this life: that it may go ill with the bad, and well with the good: clean contrary whereunto it often falleth out in this life. For this is a principle known even unto the reason of man, That God will render unto every one according unto his works. But the good are those in deed, whom God adopteth or chooseth in his son, and unto whom he doth impute or reckon the righteousness of his son, and therefore doth acknowledge them for his. And death is in deed the reward of sin: life everlasting, the gift of God. This just judgement of God shall no doubt redress the disorders the which fall out in this mortal life, and shall in the end at his good time, pull out the hypocrites by the ears out of their lurking holes into the manifest light of his iudment.  
So he hath here set down the matter, & the principal end, & principal circumstances of this discourse, namely, That happiness is not in any things of this world belonging unto men. That it doth consist in the true knowledge of the true GOD: And that the same is the guide and leader of our whole life, and doth teach us the true and certain way to frame our lives well and happily: that being furnished with fit remedies against all temptations, we should live well, to the end we may die well.  
Even so come, Lord jesus.   
FINIS.   

Imprinted at London, by john Windet, for john Harison the younger. 1585.