The most sacred Bible, whiche is the Holy Scripture conteyning the Old and New Testament / translated into English, and newly recognised with great diligence after most faythful exemplars, by Rychard Taverner.

THE BOKE OF THE PREACHER, OTHERVVYSE CALLED ECCLESIASTES. (Book Ecclesiastes)

¶ Al that is in this worlde is vanitie,

CAPI. I.

[ A] THese are the wor∣des of the Preacher, the sonne of Dauid, kynge of Ierusalem. All is but vanitie (sayth the preacher) all is but playne vanite: for what els hath a man, of all y^e laboure that he taketh vnder the Sunne? One generacion passeth a∣waye, an other commeth, but the earth aby∣deth styl. The Sunne aryseth, the Sunne go∣eth downe, and returneth to his place, that he maye there ryse vp agayne. The wynde goeth [ B] towarde the South, and fetcheth his cōpase about vnto the North, and so turneth in to him selfe agayne. All floudes run into the see and yet the see is not fylled: for loke vnto what place the waters run, thence they come agayne. All thinges are so harde, that no man can expresse them.* 1.1 The eye is not satisfyed w^t sight, the eare is not fylled with hearinge. The thinge that hath bene, commeth to passe agayne: and the thinge that hath bene doone, is done agayne, there is no new thinge vnder y^e Sunne. Is there any thinge wherof it may be sayde: lo, this is newe? For it was longe ago in the tymes that haue bene before vs. The thinge that is past, is out of remēbraūce [ C] Euen so the thynges that are for to come, shal no more be thought vpon amonge them that come after. I my selfe the Preacher, beynge kynge of Israel and Ierusalem, applyed my mynde to seke out and searche for the know∣ledge of all thinges that are done vnder hea∣uen. Suche trauayle and laboure hathe God gyuen vnto the children of men, to exercyse them selues therin.

Thus I haue consydred al the thinges that come to passe vnder the Sunne, and lo, they are all but vanitie and vexacion of mynde. [ D] The croked can not be made straight, and the fa••••es can not be nombred. I cōmoned with myne owne hert, sayenge: lo, I am come to a great estate, and haue gotten more wysdome, then all they that haue bene before me in Ie∣rusalem. Yea my hert had great experience of wysdome and knowledge, for there vnto I applyed my mynde, that I might know what were wysdome & vnderstandinge, what were errour and folysshenes. And I perceyued that this also was but a vexacion of mynde: for where moche wysdome is, there is also great trauayle and disquietnesse: & the more know∣ledge a man hath, the more is his care.

¶ Aboundaunce of riches, of pleasure, and of buil∣dynge, are vayne thynges.

CAPI. II.

THen sayd I thus in my hert: Nowe go [ A] to, I will take myne ease & haue good dayes. But lo, that was vanitie also: in so moche that I sayde vnto laughter: thou art mad, and to myrth: what doest thou?

So I thought in my hert, to withdraw my flesh frome wyue, so applye my mynde vnto wysdome, and to comprehende folyshnes vn∣tyll the tyme y^e (among al the thinges which are vnder y^e sunne) I might se what were best for men to do, so lōge as they lyue vnder hea¦uen. I made gorgious fayre workes. I buyl∣ded me houses, & planted vyneyardes. I made [ B] me ortchardes and gardens of pleasure, and planted trees in them of all maner frutes. I made poles of water, to water the grene and frutefull trees withall. I bought seruauntes and maydens, and had a great housholde. As for catell and shepe, I had more substaūce of them, then all they that were before me in Ierusalem. I gathered siluer and golde togi∣ther, euen a treasure of kynges and landes.

I prouyded me singers and wemen whiche coulde playe of instrumentes, to make men myrth & pastyme. I gat me drinkinge cuppes also and glasses. (Shortly) I was greater & in more worshyp, then all my predecessours in Ierusalem. For wysdome remayned with me and loke what so euer myne eyes desired, I let them haue it: and wherin so euer my hert delyted or had any pleasure, I withhelde it not frome it. Thus my herte reioysed in all y^t I dyd, and this I toke for the porcion of all my trauayle. But when I consydred all the workes that my handes had wrought, and al the labours that I had taken therin: lo, all was but vanitie and vexacion of mynde, and nothing of any value vnder the Sunne. Thē turned I me to consydre wysdome, erroure & folyshnesse (for what is he amonge men, that might be compared to me the kynge in suche workes?) and I saw that wysdome excelleth folyshnesse, as farre as lyght doth darckenes For a wyse man beareth his eyes about in his [ C] head, but the fole goeth in the derckenesse. I perceyued also that they both had one ende. Then thought I in my mynde: Yf it happen vnto y^e fole as it doth vnto me, what nedeth me then to labour any more for wysdome? so I cōfessed within my hert, that this also was but vanite. For the wyse are euer as lytle in remembraunce as the folysh, and al the dayes for to come shalbe forgotten, yea the wyse mā dyeth as well as the fole. Thus began I to be wery of my lyfe, in so moche that I could away w^t nothing that is done vnder the Sun for al was but vanite & vexaciō of mynde: Yea I was wery of all my labour, which I had ta¦ken vnder the sunne, because I shuld be fayne to leaue thē vnto an other mā, y^t cōmeth after me, for who knoweth, whether he shall be a wyse mā or a fole? & yet shal he be lorde of al my labours, which I w^t such wysdome haue ta¦kē vnder y^e Sūne. Is not this a vayne thing?

So I turned me to refrayne my mynde frō all suche trauayle, as I toke vnder the sunne

[ D] for so moche as a man shoulde wery him selfe with wysdome, with vnderstandinge and opor¦tunitie, and yet be fayne to leaue his labours vnto an other, that neuer swete for thē. This is also a vayne thinge and a great myserye.

For what getteth a man of all the laboure and trauayle of his mynde, that he taketh vn¦der the Sunne, but heuynes, sorowe and dis∣quyetnes al the dayes of his lyfe? In so moch that his herte can not rest in the nyght. Is not this also a vayne thinge? Is it not better thē for a man to eate and drinke, and his soule to be mery in his labour? Yea I sawe that this also was a gyfte of God: For who may eate drinke, or bringe any thinge to passe without him? And why? he gyueth vnto man, what it pleaseth him: whether it be wysdome, vn∣derstandinge, or gladnesse. But vnto the syn∣ner he gyueth wearynes and sorowe, that he maye gather and heape togither the thinge, y^e afterwarde shalbe gyuen vnto him whome it pleaseth God. This is now a vayne thinge, yea a very disquietnesse & vexacion of mynde.

¶ All thynges come in theyr tyme and passe away in theyr tyme.

CAP. III.

EVery thinge hath a tyme, yea all that is [ A] vnder the heauen, hathe his conuenient season.

There is a tyme to be borne, and a tyme to dye.

There is a tyme to plante, and a tyme to plucke vp the thinge, that is planted

A tyme to stay, and a tyme to make hole.

A tyme to breake downe, and a tyme to buylde vp.

A tyme to wepe, and a tyme to laughe

A tyme to mourne, and a tyme to daunse.

A tyme to cast awaye stones, and a tyme to gather stones togither.

A tyme to enbrace, and a tyme to refrayne frome enbracynge.

A tyme to wynne, and a tyme to lese.

[ B] A tyme to spare, and a tyme to spende.

A tyme to cut in peces, and a tyme to sowe togither

A tyme to kepe sylence, and a tyme to speake.

A tyme to loue, and a tyme to hate.

A tyme of warre, and a tyme of peax.

What hath a mā els (that doth any thing) but werynesse and laboure? For as touching the trauayle & carefulnesse which God hathe gyuen vnto men, I se y^e he hath gyuen it them to be exercysed in it. All this hath he ordened maruelous goodly, to euery thinge his due tyme. He hath planted ignoraunce also in the hertes of men, that they shuld not fynde out the grounde of his workes, which he doth frō the begynnynge to the ende. So I perceyued, [ C] that in these thinges there is nothinge better for a man, then to be mery and to do well so longe as he lyueth. For all that a man eateth and drinketh, yea what so euer a man enioy∣eth of all his laboure, that same is a gyfte of God. I cōsidered also that what so euer God doth, it continueth for euer, and that nothing can be put vnto it nor taken frome it: and y^e God doth it to the intente,* 1.2 that men shoulde feare him. The thinge that hath bene, is now and the thinge that is for to come, hath bene afore tyme, for God restoreth agayne y^e thing that was past. Moreouer,* 1.3 I sawe vnder the Sunne vngodlynesse in the flede of iudgemēt and iniquite in steade of rightousnesse. Then thought I in my mynde: God shal separate y^e righteous frome the vngodly, and then shalbe the tyme and iudgement of all councels and workes. I commened with myne owne herte also concerninge the children of men: howe God hath chosen them, and yet letteth them apeare: as thoughe they were beastes: for it [ D] happeneth vnto men as it doth vnto beastes, and as the one dyeth, so dyeth the other: yea they haue both one maner of byrth, so that (in this) a man hath no preeminēce aboue a beast but all are subdued vnto vanitie. They go all vnto one place, for as they be all of duste, so shall they all turne vnto dust agayne. Who knoweth the spirite of man y^e goeth vpwarde and the breth of the beaste that goeth downe into the earth? Wherfore I perceyue, y^t there is nothing better for a man, then to be ioyful in his laboure, for that is his porcion. But who wil bringe him to se the thinge that shal come after him?

¶ The myseryes of the innocent. The superfluous laboures of men. The chyld y^t is poore and wyse. &c.

CAPI. IIII.

SO I turned me, and consydred all the vi∣olent [ A] wronge that is done vnder y^e sunne and beholde the teares of suche as were oppressed, and there was no man to comforte them or that wolde delyuer and defende thē from the violence of their oppressours. Wher¦fore I iudged those that are deed, to be more happy thou suche as be a lyue: yea him that is yet vnborne to be better at ease then they both, because he seyth not the myserable wor¦kes that are done vnder the sunne.

Agayne, I sawe that all trauayle and dili∣gence of labour was hated of euery mā. This [ B] is also a vayne thinge, and a vexacion of mynde.

The fole foldeth his handes togither, and eateth vp his owne flesh. One handful (saith he) is better with rest, then both the handes full with laboure and trauayle.

Moreouer, I tourned me, and beholde yet an other vanitie vnder the Sunne.

There is one man, no mo but himselfe a∣lone, hauynge neyther chylde nor brother: yet i•• there no ende of his carefull trauayle, his eyes canne not be satisfied with ryches, (yet doeth he not remembre him selfe, and saye:) For whome do I take suche trauayle? ••or whose pleasure do I thus consume away my [ C] lyfe? This is also a vayne and myserable thinge. Therfore two are better then one, for they maye well enioye the profyt of their la∣boure. Yf one of theym fall, his companyon

helpeth him vp agayne. But wo is him that is alone, for yf he fall, he hathe not an other to helpe him vp. Agayn, when two slepe togither they are warm: but how can a body be warm alone? One may be ouercome, but two maye make resistence: a thre fold table is not light∣ly broken. A poore chylde being wyse, is better then an olde king that doteth, and can not be∣ware in tyme to come. Some one cōmeth out [ D] of prison, & is made a king: and an other which is borne in the kingdome, cōmeth vnto pouer∣tie. And I perceyued that all m••n lyuing vnder the sunne, go with the seconde chyld, that cō∣meth vp in the stede of the other.

As for the people that haue ben before him,* 1.4 and that come after him, they are innu∣merable: yet is not their ioye the greater tho∣rowe him. This is also a vayne thynge, and a vexacion of mynde. When thou commest in to the house of God, kepe thy fote, & drawe hye, that thou mayste heare that is better then the offerynges of fooles, for they know not what euyll they doo.

¶ A monicion to beware of rasshe communicacion. We ought not to maruell at the oppression of the poore. The couetous is not satisfyed w^t his ryches.

CAPI. V.

[ A] BE not hasty with thy mouth, and let not thyne herte speake any thynge rashly be∣fore Go••. For God is in heuen, and thou vpon erth, therfore let thy wordes be few. For where moche carefulnesse is, there are manye dreames: and where many wordes are, there r••••n may heare fooles.* 1.5 Yf thou make a vow vnto God, be not slacke to performe it. As for folysshe vowes, he hath no pleasure in them. Yf thou promyse any thynge, paye it: for bet∣ter it is that thou make no vowe, then y^t thou shouldest promyse and not paye. Vse not thy mouthe to cause thy flesshe for to synne, that thou saye not before the aungell: my folysh∣nesse is in the fau••••. For then God wil be an∣grye at thy voyce, and destroye all the workes [ B] of thyne handes. And why? where as are ma∣nye dreames and many wordes, there are also dyuers vanities: but loke y^e thou feare God. Yf thou seest the poore to be oppressed, & wron∣gously dealte withall, so that equitie and the right of the law is wrasted in the lande: mar∣uel not thou at suche iudgement, for one great man kepeth touche with an other & the migh∣tye helpe them selues togither. The hole land also with the feldes, and all that is therin, is in subiection and bondage vnto the kynge. He that loueth money, wil neuer be satisfied with money: and who so delyteth in ryches••••, shall haue no profyte therof. Is not this also a vayne thyng? Where as moche ryches is, there are many also that spende them awaye. And what pleasure more hath he y^e possess••th them, saue that he maye loke vpon them with his [ C] eyes? A labouring man slepeth swetely, whe∣ther it be lytle or moche that he eateth: but the aboundaunce of the ryche wyll not suffre him to slepe.

Yet is there a sore plage,* 1.6 which I haue sene vnder the sunne (namely) rychesse kepte to the hurt of him that hath them in possession. For ofte tymes they perisshe with his great mis••ry and trouble: and if he haue a chyld, it getteth nothinge.* 1.7 Lyke as he came naked out of his mothers wombe, so goeth he thither agayne, & carieth nothing away w^t him of all his labour. This is a miserable plage, that he shall go a∣waye euen as he came. What helpeth it him then, that he hath laboured in the wynde? All the dayes of his lyfe also muste he eate in the [ D] darcke, with great carefulnesse, sycknesse and sorowe. Therfore me thynke it a better and a fayrer thynge, a man to eate and drynke, and to be refresshed of all his laboure, that he ta∣keth vnder the sunne all the dayes of his lyfe, whiche God gyueth him, for this is his por∣cion. For vnto whome so euer God gyueth ri∣chesse, goodes and power, he ayueth it hym to enioye it, to take it for his porcion, and to be refresshed of his labour: this is now the gyfte of God. For he thinketh not moche how long he shall lyue, for so moche as God filleth his herte with gladnesse.

¶ The mysery of the ryche and couetous. The dif∣ference of a foole and a wyse man.

CAPI. VI.

THere is yet a plage vnder the sunne, and [ A] it is a generall thyng among men: whē God ••yueth a man richesse, goodes and honour, so that he wanteth nothyng of al that his her••e can desire: and yet God giueth him not leue to enioye the same, but an other man spendeth them. This is a vayne thynge, and a miserable plage. Yf a man beget an hundred chyldren, & lyue many yeres, so that his dayes [ B] are many in nombre, and yet can not enioye his good, neither be buried: as for him, I say, that an vntymely byrthe is better then he. For he commeth to ••ought, and goeth his waye in to darcknesse. & his name is forgotten. Moreouer he seeth no•• the sunne, and knoweth of no rest [ C] neither here ne there. Yea though he liued two thousāde yeres, yet hath he no good life. Come not al to one place? All the labour that a man taketh, is for him selfe & yet his desire is neuer filled after his mynde. For what hath the wise [ D] more then the fole? What helpeth it the poore that he knoweth to walke before the lyuing? The sight of the eyes is better, then that the soule shold so depart awaye. How be it this is also a vayne thing, & a disquietnesse of mynde. What is more excellent then man? yet can be not in the lawe get the victorye of him that is might••••e then he. A vaine thing is it to cast out many wordes, but what hath a man els?

¶ That whiche passeth oure strengthes and wyttes ought we not to seke after.

CAPI. VII.

FOr who knoweth what is good for man [ A] lyuynge, in the dayes of his vayne lyfe, whiche is but a shadow? Or who wil tell

a man what shall happen after him vnder the sunne? A good name is more worth then a pre¦cious oyntment,* 1.8 and the day of deth is better than the daye of byrth. It is better to go in to [ B] an house of mournynge, then in to a banket∣tynge house. For there is the ende of all men, and he that is lyuynge taketh it to hert. It is better to be sorye then to laugh, for when the countenaunce is heuy, the herte is ioyful. The hert of the wyse is in the mourning house, but the hert of the folysh is in the house of myrth. It is better to gyue eare to the chastening of a wyse man, then to heare the song of foles. For the laughing of foles is lyke the crackynge of tho••nes vnder a pot. And that is but a vayne thing. Who so doeth wronge, maketh a wyse man to god oute of his wyt, and destroyeth a gentle hert. The ende of a thyng is better thē the begynnynge. The pacient of spirite is bet∣ter then the hye mynded. Be not hastely angry in thy mynde: for wrath resteth in the bosome of a foole. Say not thou: what is the cause y^e the dayes of y^e old tyme were better then they be now? for that were no wise question. Wys∣dome is better then rychesse, yea moche more worthe then the eye sight. For wysdome defen¦deth as wel as money, and the excellent know∣lege & wisdome giueth life vnto him that hath it in possession. Consi••re y^e worke of God how that no man can make the thynge strayghte, which he maketh croked. Vse wel the tyme of [ C] prosperitie, and remembre the tyme of misfor∣tune: for God maketh the one by the other, so that a man can fynde nothyng els.

These two thinges also haue I cōsidered in the time of vanitie: that y^e iust man perissheth for ••is rightousnesse sake, and the vngodly ly∣ueth in his wickednesse. Therfore be thou nei∣ther to ryghtous ne ouer wyse, that thou pe∣rysshe not: be neither to vnryghtous also, ne to ••••••••he, leest thou dye before thy tyme. It is good ••or the to take holde of this, and not 〈◊〉〈◊〉 that go from thy hande. Fo he that fea∣e••th God, shal escape them all.

Wisdome gyueth more courage vnto the wise ••••e••••e•• mightye men of the citye:* 1.9 for there is not one iust vpon erth that doth good, & synneth not. Take not hede vnto euery word that is spoken, leest thou heare thy seruaunte cu••se the••for thyne owne herte knowe••h that thou thy self also hast oft times spoken euil by thee men. All these thinges haue I proued by∣cause of wisdom: for I thought to be wise, but she went ••arth•••• frome then she was before, ye•• and ••o depe y^e I might not reache vnto her. [ D] I appi••ed my m••nde also vnto knowlege, and to like oute science, wysdome and vnderstan∣din•• to knowe the folyshnesse of the vngod∣ly, and the erroure of botynge fooles. And I ••••••••he that a woman is bysterer then death:* 1.10 ••o•• ••he is a very angle, her hert is a net, and her 〈◊〉〈◊〉 ••re cheynes. Who so pleaseth God, sh••ll esc••pe frome her: but the synner wyll be t••k•••• ••ith her.

Beholde sayth the preacher) this haue I di∣lige••••ly ••earched out and proued, that I might come by knowlege: which as yet I sene. & finde 〈◊〉〈◊〉 not. Among a thousand men I haue founde one, but not one woman amonge all. Lo, this onely haue I founde, that God made man iust & right, but they seke dyuers subtelties, where as no man hath wysdome and vnderstanding to gyue an answere thervnto.

¶ The kinges commaundement ought to be obeyed. Gladnes is one of the cheife thinges vnder the son.

CAPI. VIII.

WYsdome maketh a mannes face to thyne, [ A] * 1.11 but malyce putteth out of fauour. Kepe the kynges commaundement (I warne the) and the othe y^e thou hast made vnto God. Be not hastye to go out of his sighte, & se thou continue in no euill thinge: for what so euer it pleaseth him, that dothe he. Lyke as when a kynge gyueth a charge, his commaunde∣ment is myghtye: Euen so who may saye vn∣to hym: what doest thou? Who so kepeth the commaundement, shall fele no harme: but a wyse mannes herte discerueth tyme and maner. For euerye thynge wyll haue oportu∣nitie and iudgement, and this is the thynge that maketh men full of carefulnesse and so∣rowe. And why? a man knoweth not what is for to come, for who wyll tell hym? Ney∣ther [ B] is there anye man that hathe power ouer the spirite, to kepe styll the spirite, ne to haue anye power in the tyme of deathe: it is not he also that can make an ende of the batayle, nei∣ther may vngodlynesse deliuer him that med∣leth withall.

All these thynges haue I considered, and ap∣plied my minde vnto euery worke that is vnder the sunne: how one man hathe lordshyp vpon an other to his own harme. For I haue oft sene the vngodly brought to their graues, & fallen downe from the hye and gloryous place: in so moch y^t they were forgotten in the city, where they were ha•• in so hye and great reputacion. This is also a vayne thing. Bicause now that euil workes are not hastely punisshed, the hert of man gyueth him self ouer vnto wickednes. But thoughe an euyll person offende an hun∣dred tymes, and haue a longe lyfe: yet am I [ C] sure that it shall go well with them that feare God, bycause they haue him before their eyes. Agayne, as for the vngodly, it shall not be wel with him, neither shal he prolonge his dayes: but euen as a shadow, so shall he be that fea∣reth not God.

Yet is there a vanitie vpon earthe: There be iuste men, vnto whome it happeneth, as thoughe they hadde the workes of the vngod∣ly: Agayne, there be vngodly, with whome it goeth as thoughe they had the workes of the ryghteous. This me thyncke also a vayne thynge. Therfore I commende gladnesse, by∣cause a man hathe no better thynge vnder the sunne, then to eate and dryncke, and to be mery: for that shall he haue of his laboure all the dayes of his lyfe, whiche God gyueth him vnder the sunne. When I applyed my mynde to learne wysdome, and to knowe the tra∣uayle [ D] that is in the worlde (and that of suche

a facion, that I suffred not myne eyes to slepe neither daye ne nyght) I vnderstode of all the workes of God, that it is not possible for a mā to attayne vnto the workes that are done vn∣der the sunne: & though he bestow his labour to seke them out, yet can he not reach vnto thē: yea thoughe a wyse man wolde vndertake to know them, yet might he not fynd them.

¶ A man woteth not, by the ryghtousenesse of his owne workes, whether he be worthy of loue or hate. A man ought to lyue merely with his wife. A prayse of wysdome.

CAPI. IX.

FOr all these thynges purposed I in my [ A] mynde to seke out. The rightous & wyse, yea and their workes also, are in the hand of God: and there is no man that knoweth either y^e loue or hate of the thing that he hath before him. It happeneth vnto one as vnto an other: It goeth with the ryghtous as with y^e vngodly: with the good and clene, as with the vnclene: with him that offereth, as with him that offereth not: lyke as it goeth with y^e ver∣tuous, so goeth it also with the synner: As it happeneth vnto the periured: so happeneth it also vnto him that is afrayde to be forsworne. Amonge all thynges that come to passe vnder the sunne, this is a miserye, that it happeneth vnto all alyke. This is the cause also that the hertes of men are ful of wickednesse, and mad foolyshnesse is in theyr hertes as long as they lyue, vntyll they dye.

[ B] And why? As longe as a man lyueth, he is carelesse: for a quicke bog (saye they) is better then a deed lyon: for they that be liuing, know they shall dye: but they that be deed, knowe nothynge, neither deserue they any more. For their memoryall ••s forgotten, so that they be neither loued, hated, he enuyed: neither haue they any more pa••te in the worlde, in all that is done vnder the sunne. Go thou thy way thē eate thy breed wi••h ioye, and d••••••ke thy wine with gladnes, for thy workes please God. Let thy garmentes be alwaye whyte, and let thy heed want none oyntment. Vse thy self to liue ioyfully with thy wyfe whom thou louest, all the dayes of thy lyfe, which is but vayne, that God hath gyuen ••he vnder the sunne all the dayes of thy vanitie: for that is thy porcion in this life, of all thy labour and trauayle that [ C] thou takest vnder y^e sunne. What so euer thou takest in hande to ••o, that do with all thy po∣wer: for among the deed where thou goest vn¦to, there is neither worke, counsell, knowlege, ne wysdome.

So I tourned me vnto other thynges vnder the sunne, and I sawe that in runnyng, it hel∣peth not to be swyft: in ba••ell, it helpeth not to be stronge: to fedynge it helpeth not to be wyse: to rychesse, it helpeth not to be subtyle: to be had in fauoure, it helpeth not to be cun∣ning: but that all lyeth in tyme and fortune. For a man knoweth not his tyme, but lyke as the fysshe are taken with the angle, and as the byrdes are catched with the snare: Euen so are men taken in the peryllous tyme, when ••••••••¦meth sodeynly vpon them.

This wysdome haue I sene also vnd•••• 〈◊〉〈◊〉 sunne, and me thought it a great thing. 〈◊〉〈◊〉 was a litle citie, and a fewe men wi•••••• 〈◊〉〈◊〉 there came a great king, and b••si••ge•• 〈◊〉〈◊〉 great bulwarkes agaynste it. And in 〈◊〉〈◊〉 there was founde a poore man (but he 〈◊〉〈◊〉 wyse) which with his wysdome delyuers 〈◊〉〈◊〉 citye: yet was there no body that had any ••••¦spect vnto suche a symple man. Then sayes 〈◊〉〈◊〉 wysdome is better then strength. Neuer•••••••• a symple mans wysdome is dispysed. And his wordes are not herde. A wyse mans con••••e•••• that is folowed in sylence, is farre aboue y^e ••••••∣enge of a capitayne among fooles.* 1.12 For ••••••∣dome is better then harnesse: but one vnth••••l•••• alone destroyeth moche good.

¶ The difference betwyxt a sole and a wyse man. Fortunate and happye is that realme which hath a wyse prynce.

CAPI. X.

DEed flyes that corrupt swete oyntment [ A] and make it to styncke, are some thynge more worth then the wysdome and ho∣nour of a foole. A wise mans here is vpon the right hande, but a fooles hert is vppon y^e lest. A dotyng foole thynketh that euery man doth as folyshly as him selfe. Ye a principall spirite be gyuē the to beare rule, be not negli•••••• th•••• in thyne office: for so shal great wickednesse be put downe as it were with a medicine, 〈◊〉〈◊〉 o∣ther plage is there, whiche I haue sene vnder [ B] the sunne: namely the ignoraunce that is cō∣menly among princes: in that a foole sytteth in great dignitie, and the ryche are set downe benethe: I se seruauntes ryde vpon horses, & princes going vpon their fere as it were seruā∣tes. But he that diggeth vp a pyt,* 1.13 shall fu•••• therin him selfe: and who so breaketh downe the hedge, a serpent shal byte him. Who so re∣moueth stones, shal haue trauayle withall: & he that heweth wod, shal be hurt therwith.

When an yron is blout, and the poynt not sharpened, it must be wher agayne, and y^t with might: Euen so dothe wysdome folowe dili∣gence. A babler of his tonge is no be••••••t then a serpent y^t st••ngeth without hyssing. The wor∣des [ C] of a wise mans mouthe, are gracio••••, but the lyppes of a foole will destroye hym selfe. The begynning of his talking is ••••••ishnesse, & the last word of his mouth is great madnesse. A foole is so full of wordes, that a man can not tel what ende he wil make: who wil thē warne him to make a conclusion? The labour of the folish is greuous vnto them, while they know not how to go in to the city.

Wo be vnto the (o thou realme and lande) [ D] whose kyng is but a chylde, and whose pryn∣ces are early at their banket••es. But well is the (o thou realme and lande) whose kynge is come of nobles, and whose princes eate in due season, for strength and not for lust. Thorowe slouthfulnesse the ••alkes fal downe, and tho∣rowe ydle handes it rayneth in at the house.

Meate maketh men to laugh, & wyne maketh them mery: but vnto money are all thynges obediēt. Wish the king no euil in thy thought and speake no hurte of the ryche in thy priuye chambre:* 1.14 for a byrde of the ayre shall betraye thy voyce, and with her fethers shall she be∣wraye thy wordes.

¶ Rychesse ought to be destrybute vnto the nedy.

CAPI. XI.

[ A] SEnde thy vytayles ouer the waters, and so shalte thou fynde them after many ye∣res Gyue it awaye among seuen or eight, for thou knowest not what misery shall come vpon earthe. When the cloudes are full, they poure out rayne vpon the erthe. And when the tree falleth (whether it be towarde the southe or northe) in what place so euer it fall, there it lyeth He that regardeth the wynde, shall not [ B] sowe: and he that hath respect vnto the clou∣des shal not repe. Now lyke as thou knowest not the waye of the wynde, ne how the bones are filled in a mothers wombe: Euen to thou knowest not the workes of God, whiche is the workemaster of all.

Cease not thou therfore with thy handes to [ C] sowe thy seed, whether it be in the morning or in y^e euenyng: for thou knowest not whether this or that shall prospere, and yf they bothe take, it is the better. The lyght is swete, and a pleasaunt thynge is it for the eyes to loke vpon the sunne. Yf a man lyue many yeres, & be glad in them all, let him remembre y^e daies of darcknesse, which shall be many: and when they come, all thinges shal be but vanitie. Be glad then (o thou yonge man) in thy youthe, [ D] and let thyne hert be mery in thy yong dayes: folow the wayes of thyne owne hert, and the lust of thyne eyes: but be thou sure that God shall brynge the in to iudgement for all these thynges.

¶ From our youth ought we to consider and regarde the godnesse of God.

CAPI. XII.

[ A] PVt awaye displeasure out of thyne herte, and remoue euil from thy body: for child hode and youthe is but vanitie. Remem∣bre thy maker in thy youthe, or euer the dayes of aduersitie come, and or the yeres drawe nye when thou shalte saye: I haue no pleasure in them before the sunne, the lighte, the moone & sterres be darckned, and or the cloudes tourne agayn after the rayne: when the kepers of the house shall tremble, and when the stronge mē shal bow them selues whē the myllers stande [ B] still, bicause they be so few and when the sight of the wyndowes shall waxe dymme: when the dores in the stretes shal be shut, and when the voyce of the myller shall be layde downe: when men shal rise vp at the voyce of y^e byrde, and when al the doughters of musyke shall be brought low: when men shal feare in hye pla¦ces, and be afrayde in the stretes: when the al∣monde tree shall be despised, the greshopper borne out: and when great pouerte shal breke in: when man goeth to his longe home, & the mourners go about the stretes. Or euer the sil∣uer lace be taken awaye, & or the golden bande [ C] be broken: or the pot be broken at the well, & the whele vpon the cesterne: or dust be turned agayne vnto the erth from whence it came, & or the spirite returne vnto God, whiche gaue it. All is but vanitie (sayth the Preacher) all is but playne vanitie.

The same Preacher was not wyse alone, but taught the people knowlege also: he gaue good hede, sought out y^e grounde, and set forth [ D] many parables. His diligence was to fynd out acceptable wordes, ryght scripture, & the wor∣des of truthe. For the wordes of the wyse are lyke pryckes & nayles that go thorowe, wher∣with men are kept togither: for they are gyuē of one shedherde onely. Therfore beware (my sonne) that aboue these thou make the not ma¦ny and innumerable bokes, nor take diuers do∣ctrines in hand, to wery thy body withall.

Let vs heare the conclusion of all thinges: feare God, and kepe his commaundementes, For that toucheth all men: for God shal iudge all workes and secrete thynges, whether they be good or euil.

¶ The ende of the boke of the prea∣cher, otherwyse called Ecclesiastes.

Notes

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  Iob .xx. e
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  Proue .xxii. a Cant i. a
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  iii. Reg viii .c ii. ••a••ai .vi. g Prou c .xx. b i. Ioh .i. d
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  〈◊〉〈◊〉 kyng•••• P•••••••• Io••. 〈◊〉〈◊〉
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  Proue .x••v •••• Eccle .xx••••. d
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