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A11933	A godlie and learned commentarie vpon the excellent book of Solomon, commonly called Ecclesiastes, or the Preacher in the vvhich commentarie are briefly and plainly layde downe the methode, sense, and vse of that most profitable sermon, on the which, yet there hath neuer bin set forth any exposition in the English tong before this time, in such large and profitable manner. VVritten in Latin by Iohn Serranus, and newly turned into English by Iohn Stockwood, school-master of Tunbridge.; Commentarius, in Solomonis Ecclesiastes. English	Serres, Jean de, 1540?-1598.; Stockwood, John, d. 1610.	1585 (1585)	STC 22247; ESTC S117199	256,809	478

some Prophets may seeme base and as it were creeping on the ground do yet notwithstanding with their weight and their heauenly maiestie throwe downe and as it were trample vnder their feete all the flourishing and furniture of man his wisedome Vale. A Commentarie of Iohn Serranus vpon the Preacher of Solomon The first Chapter 1 The wordes of the Preacher the sonne of Dauid King in Hierusalem The Exposition THere is no doubt but that by this name of the Preacher Solomon noted vnder the name of the Preacher Solomō is noted after a certaine kinde of excellencie for as much as the names of Dauid his father and the kingdome of Israel the chiefe citie whereof was Hierusalem are plainely expressed But at what time he wrote these things it is not in deede certaine The time vncertaine whē this booke was written yet the coniecture 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 verie great experience of things and long vse and there is a peculiar circumstance hereafter cap. 12. And this Preface he setteth downe before this most excellent discourse of the chiefe and soueraigne good to get vnto him selfe authoritie and attention or heedefull hearing by the gloriousnes and dignitie of his person for it is not one of the common sort that speaketh or secretly whispereth some thing but he doth euidently preach who being garnished by God with great and glorious giftes and renowmed in the Church of God with princely dignitie hath lawfull authoritie to teach for it is not to be thought that it came to passe at all aduenture that Solomō was indued with that same extraordinarie wisedome Yet doe I not thinke that Solomon preached these things out of the Pulpit for I alow the coniecture of Luther that the Hebrew word which is translated the Preacher is rather to be referred vnto the matter it selfe then vnto the person of Solomon the which doctrine he did not onely teache diligently vnto the men of his time to serue vnto all occasions but also would haue it to be common that it might be vnderstoode of all men and being committed vnto writing that should last for euer might be deliuered ouer vnto posteritie Diuerse callings are not to be hudled vp together and be profitable vnto the Church For Solomon did not huddle vp together diuers functions and callings that is to say the office of a King and of a Preacher For whereas the holy historie doth beare record that he preached in the dedication of the temple that was a thing extraordinarie beyond the generall duetie of kings in maintaining and spreading abroad of true doctrine and yet was not such that the boundes of callings should bee broken the which how pernitious and hurtfull it is the holy historie doth teach by the lamentable example of Ozias no bad king otherwise The Hebrew word Koheleth the Greekes translate a Preacher in the masculine gender that is to say such a one as doth teach in an assemblie or in the congregation and Church whereas notwithstanding the Hebrew word is the feminine gender the which the interpreters doe in such sense expoūd that they say this word Nephesch soule is to be vnderstood in the same that the gender may agree as if it were a Preaching soule And it seemeth to be a verie fit kinde of speaking whereby the great earnestnes of the preacher is more expressely signified as if namely not his mouth but his minde did speake that is to say his minde after a sort were to be seene in his wordes By the name of Wordes What is to be vnderstoode by this name Wordes according vnto the vsuall maner of the scripture he vnderstandeth certaine graue weightie profitable sayings not common or worne but such as are worthie the minding and verie meete to be well kept in memorie as in the Psalmes and in other places and the wordes of Ieremie or the word of the Lorde which was giuen by Ozeas and such like the which are wont to be set downe in the beginnings of the Prophets And by this kinde of speaking this also seemeth to be signified that the matter is not set forth barely and simply or by writing and in common speach but such as is to be vttered by the publike ministerie of the Church and that the same in deede is a profitable doctrine the which soundeth in the Church and that it is the office of the ministers that they speake The doctrine The dignitie of the ministerie 1 The authoritie of the word doth not in déede hang vpon the person of the minister yet prouision must be made that the dishonestie of the minister hurt not the dignitie and gloriousnesse of his ministerie Nowe let the Ministerie 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 especiall duetie also of Princes and of all chiefe 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 rightlie instructed in sound doctrine which is the true and sounde foundation and strengthening of all common weales And truely by better right might we call that common wealth happie in which the King or Prince either were a diuine or a diuine king then a Philosopher such Philosophers as were the wicked Emperours and vnhappily learned Marcus the Philosopher and Iulianus the Apostata or backslider in whom the knowledge of Philosophie and learning was an hurtful instrument to the plague and destruction of their subiects On the contrarie side the examples of Dauid Solomon Ezechias and other godly kings haue taught that the earnest studie 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 vs. the which is taken from a verbe which signifieth to call together an assemblie sheweth two things One that this is the true way to be wise which is not occupied onelie in bare speculation but that which is altogether referred vnto practize and the common profit of the Church 4 The second that the same is a true consent and agréement of kings and people that with ioyned mindes they embrace true doctrine and that Princes ought to be guides and preseruers of that agréemēt For both the title of a Preacher is giuen vnto king Solomon and also this word Preaching doth plainly import a multitude great or small to be preached vnto Let princes therefore and people know what is the true and sure way to increase the publique peace Princes that the one imploy their trauell that the voice of pure doctrine may sounde in the Church and

Certain rule● necessary fo● the true vnderstanding of this sermō not according vnto his owne minde but according vnto the iudgement of reason being corrupted albeit he seeme to lay downe thinges barely and playnelye namely of purpose so precisely framing his speeche that the image of this blynde reason maye bee more clearely and liuely represented So there are often chaunginges of speeche The first rule 〈◊〉 the whiche if Solomon his purpose bee not throughlye examined maye seeme to haue a cleane contrarie force and meaning The Seconde that wee must not giue iudgement of the whole sentence by some parte of the sentence 2 The second rule but must weigh the whole it selfe by his circumstances comparinge togither the things that go before with the things that followe For as it is a point of inciuilitie as the Lawers do teach to catch some one parcel of the lawe not viewing the whole lawe so is it no point of a Diuine snatching at some certaine wordes to iudge of the whole sentence For many things are spoken in some respect and that most truely the whiche in them selues and simplye shoulde not bee true as it shall appeare by the places themselues The thirde 3 The thirde rule that Solomon doeth not condemne the things themselues and creatures of God as knowledge the pleasant vse of things prudence riches honours and other such like but the abuse of these things that is to saye the studies counsailes desires endeuours of mankinde abusing the good creatures of GOD. For it is blasphemie to condemne the creatures of God the which cannot bee but verie good whereas all the fault of the vanitie of them is to bee layde vppon man as being cause thereof For whatsoeuer God hath created sayeth the Apostle is good and nothing to bee refused if it bee taken with thanks giuing the which vse also of the creatures Solomon doeth euidently and clearely teache The fourth that the ground of all these precepts the which seeme to be meere ciuil to appertaine vnto this life 4 The fourth rule must be wisely noted that they may be distinguished from politike or Philosophicall precepts with the which otherwise they might after a sort both in wordes and meaning seeme to agree Namely that the knowledge of the redeemer is the life as it were the soule of al this doctrin therfore that forgiuenes of sins repentance the promise of euerlasting life in the persō of the sonne of god to be short his voice sounding in the true church vnto the true sound vnderstāding of this doctrine ought first of al to be laid down to be the euerlasting and in deede chief principles of the same Herby shal this holie Philosophie be distinguished frō heathen and prophane and the sounde and liuely portraiture of vertues which are here set downe vnto vs shall be seuered from politike vertues that is to saye from the shadowe and shewe of vertue that wee shoulde 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 him selfe doeth also plainly witnesse that his doctrine is the selfe same the which to wit hee hath learned from one Pastor that is Moses the minister of the lawe or rather from Christ the euerlasting teacher of his Church that he onely applyed it as it were prickes vnto the men of his time and taught it in the Church in whose bosome hee must rest himselfe whosoeuer will truely profite in the same and thereby reape assured and certaine commoditie Although wee must also knowe this that alwayes the chiefe light of the worde of God is to be sought out of the doctrine of our Lorde Iesus Christ deliuered by his Apostles least any man should thinke that we doe so commend one and the same light of the fathers before Christ that by the comming of Christ him selfe we did not perceiue the sonne to haue shined more brightly then at noone day Through the guidance and helpe of these rules and the true laying open of the wordes the meaning of this sermon will not be ambiguous or doubtfull nor the vse and profit vncertaine the which no doubt will be manifold by the sure and certaine vnderstanding of this moste excellent doctrine 1 The first profit This truely is verie great and most profitable to knowe the way not onely how to lead this life well and happily but also the way how to come vnto that euerlasting happinesse which remaineth for vs in Heauen For when as this cause hath moued all men of all ages in whom there haue any sparkes of trueth remained that setting asyde all other things they haue giuen themselues wholy to search out the best state of life A way to attaine vnto happinesse no doubt they spent their so great care trauaile in that studie for the hope to liue happily and yet it is manifest that they haue beene so busied in this matter that they may seem not so much to haue attained the thing which they sought as to haue made vowes of a thing most excellent Therefore the authoritie of this doctrine ought to be most honourable vnto vs whereby wee may attaine not onely vnto the knowledge but vnto the sure sounde knowledge of so worthie a matter not hauing Plato Aristotle Cicero or some other blinde man to our guide but Christ himselfe the true archeleader vnto life as who is vnto vs from his father the waye the trueth and the life In laying open this happinesse What it is and what way wee may attaine vnto it this sermon is chiefely occupyed Also in so great imbecillitie and weakenes of mankind 2 The second profit To beare our selues valiantly stoutly among the discommodities of this life among so manie mazes of so great confusions out of which there is no way to be found out it can harde and scarsly be chosen but that our mindes shall be greatly amazed when as wee beholde the falles of mankind the ouerthrowes of kingdomes the deathes as well of good as bad the good in their life time to be often troubled with great miseries the wicked not onely to bee safe and free from troubles but also to flourish and to bee indued with wealth kingdomes Against these so daungerous awhapementes as it is needfull that our mindes should be strengthened with conuenient remedies so this sermon doeth yeld vnto vs those remedies clearly and plentifully And among all the vanities of the life of man this is the most vaine that there can scarsly any man be founde 3 The third profit A remedie against discontentednesse with our estate which liueth content with his estate the which is ingraffed in all men by the blot of sinne that they are carried about to fro with vaine desires yea and more ouer doe defraude bereaue

God and whilest hee goeth about to defend ambitiously that which he had improperly spoken he is carryed so far with heat of wordes that he rent in peeces pulled a sunder the natures in Christ Euthyches Euthyches whilest he will amend this errour of Nestorius falleth into another extreme that is to saye hee confoundeth and mingleth togither the same natures of Christ both which doth plainly destroy Christ Of this foolish babling there are yet apparant lamentable effectes in the vnhappie controuersie concerning the Supper of the Lord. For whilest they dispute euen as it were being at the point of dagger drawing about the maner of the presence of the flesh bloud of Christ in the supper the prouerbe is fulfilled that the trueth is lost in striuing and that vnto the great hurt of the churches of God And from hence haue sprong and also do spring all heresies whilest manie thinges are curiously canuased in harde and darke disputations and some newe thing is sought after besides Christ Iesus and him crucified which was the strong and pithie eloquence of the olde martyrs the which did excell all man his eloquence The thirde rule of establishing of godlines 4 When thou vowest The third lawe or rule of establishing godlinesse Concerning the paiing of a vowe in due time the which in deede is spoken according vnto the custome of the lawe yet no doubt it ought to bee stretched further For hee doeth not entreat particularly of vowes and nothing else but of all other religious bandes wherwith our life being tyed and bound is consecrated vnto God Vowes were prescribed or appointed by the lawe of God as testimonies of faith and bands of that reuerence and obedience the which we do owe vnto God that our flesh getting too much libertie as if it were in his owne power shoulde not waxe more wilde and vnruly but with this bridle put into the mouth of it should be held and kept in when as it should vnderstand that it was no more at his owne libertie Now this is a true and a sure vowe the which Dauid in his own person Psalm 119. witnesseth to haue beene perfourmed of all the faithful generally A true vowe saying I haue vowed vnto the Lorde and will not breake my vow I will not depart from the commaundements of my God This doubtlesse is a moste honourable and moste holye vowe the whiche when as it is conceiued necessarilye of all the godly entring into the Church of GOD and ought stedfastly to bee kept in our whole life all diligence is to bee vsed that it bee not conceiued or made rashly of vs that is to saye wee are to take great heede what wee vowe when as being receiued through baptisme into the citie of the church of God wee take vppon vs to professe Christ and by a solemne sacrament do binde our selues vnto him Let vs weigh the greatnes both of the promise and also of our estate least that feeling the burden of the afflictions and troubles whereunto the same is subiect wee shamefully drawe backe our foote as Christ giueth counsaile that when wee will builde wee shoulde sit downe and reckon our money least that wee bee compelled to leaue off the building begun vnto the being laughed to scorne of others First of all therefore I vnderstande these words of vowes simply What vo●es betokened ● the law as they were prescribed or appointed in the lawe but because they were solemne tokens of spirituall reuerence and obedience therefore I doe extende them vnto that generall vowe of liuing well that in these woordes this rule or lawe shoulde bee enacted concerning the establishing of godlinesse Hee which professeth godlinesse first of all ought to consider that hee doe it not rashly but when as hee hath consecrated himselfe vnto GOD that hee stedfastly continue all his life time in the same obedience through all the thornes and incumbrances of afflictions For it were better not to professe true religion then by shamefull running away to forsake it It is therefore a notable place concerninge the constancie of the faithfull in the profession of the trueth by the way of contraries against the inconstancie and lightnesse of men both rashly triumphing in the light of the Gospell and also rashly falling backe againe from the same according as prosperitie or aduersitie doeth offer it selfe vnto them Hereupon are some times great heapes and companies of Christians in the church sometimes as namely when affliction draweth on there are horrible backslydings and in a manner meere solitarinesse they falling rashly from the Church which rashly had commen vnto the Church Hee sayeth that God is greatly offended with rash vowes namely The pleasure of God is not in fooles that is to saye that inconstancie and rashnesse of life displeaseth GOD That God doeth greatly detest rashe vowes And therefore he warneth that those thinges are to bee payd with a godly and holye minde the which haue beene promised by vowe The Papists This place concerning vowes the Papistes doe canuas diuerse wayes and by it goe about to establish their vowes I dispute not whether their vowes bee true or no whether they bee to bee payed or no. This notwithstanding is cleare that they are giltie of this rashnesse the which the wise man doeth in this place condemne For can any man holily vow continencie the which hee hath not in his power But hereof others haue discoursed at large and wee our selues also in another place 5 Hee amplifieth and maketh greater the fault of not paying a vowe saying That it is better not to vowe then to vowe and not to pay That this is impudently to mock GOD and therefore that thou pullest great hurt and punishment vppon thine owne head For thus much doeth that kinde of speaking signifie Suffer not thy mouth to cause thy flesh to sinne And these wordes Before the Angell are all one with these that went before namelye Before GOD as the Greekes also haue translated it enopion tou theou before GOD. And this kynde of speakinge sprang hereof because GOD vseth the seruice of Angels in the gouerning of men and so the names of the Lorde and of his Ambassadours are put one for another Some saye that by the worde Angell Christe is meant for that it is vsuall with the Fathers and Prophetes to call the sonne of GOD an Angel for that they knew him to be the Lord promised vnto the church the messenger of the wonderful decree concer the deliuerance of mankind the Lord keeper of the church and the almightie sauiour deliuering the elect from sinne and death I iudge more simply Why mention is made of Angels that therefore mention is made of Angels to amplifie and encrease the sinne of a rash and foolish vowe because the Angels are by God ordained keepers not onely of the affaires of men of societie it selfe and of kingdoms and Empires but chiefely of the church it selfe whose ministers they are saide

to be sent forth for the seruice of the same and therfore that they are the beholders of all our actions as they are said to wonder at the order of the church so that it shall be a matter altogither past shame for a man to make an Angell witnesse of his lewdnesse or of his vaine and shamelesse excuse For this is the meaning of these wordes And say not before the Angel that there is an errour that is to saye make the Angell witnesse of thy shamelesnesse whilest thou excusest thine errour and doest colour it with certaine gay cloakes There followeth a more earnest rebuke or threatning For why c. That is to saye Why wilt thou willingly runne headlong into destruction by prouoking God against thee that he should be hard against thee and against all thy doings The interrogation or asking of a question is set downe according vnto the vse of the scripture both for the stirring vp of more earnest affection and also for adding of more force vnto the sentence The summe is that it will come to passe that God will be angry with that lying and foolish rashnesse and punish it seuerely Ananias and Saphira felte this anger the which durst to lye vnto God and vnto the holy Ghost Ananias and Saphira and being constrained by no necessitie did boast and vaunte of lyes The vow of Iephte but in an vnlike case Iephte had also an vnhappie ende for when as he had made an euill vow the vowes whiche were against the word of God ought not to stande the which is a rule both of instructing the conscience and also of that obedience the whiche the Lord requireth of vs. Let our consciences therefore be instructed and confirmed and let vs not make drunk our minds with the dreams of our own deuices to turn the truth whether the wisdome or lust of the flesh willeth vs but let vs vse the bridle the whiche Solomon putteth vpon vs. 7. Because in the multitude He teacheth that godlinesse is to be set as a remedy most present against al the vanities wherewith this life is cūbred withall of the which he maketh a certain collection to this ende to shew the way of curing and healing of them as if he shoulde say hitherto haue I shewed how great vanities as it were sights in a dreame doe vexe and trouble the minde and the whole life of man and I haue ben somwhat long in reckoning vp those diseases and I haue shewed that men perishe especially through their own fault Againste al these incōueniences this only is a ready remedy The feare of God the which will deliuer vs from all the encombrances of man his vanity as hee sayeth in playne wordes hereafter cap. 7. ver The feare of God 18. He which feareth God shall come out of all these and in the end of this discourse he placeth happinesse in the feare of the Lorde The ende of the whole word hath bene heard Feare God and keepe his commaundementes because this is all man that is to say this is the summe and end of all this Sermon That God is to be feared that is to say to be worshipped with a godlye and pure minde according vnto the appointmente of his law the which is a true definitiō of godlines the which is the cheefe and principal end of the whole life of man A true definition of godlynesse and the true sound foūdation of man his felicity or happinesse In these words therfore is the cheef pointe issue of this sermon For as before he hath shewed what happines is not so he now teacheth What happines is And in confuting of falshood he vsed much more labour diligēce then in teaching of the truth for as much as falshood is of many sorts and diuers truth is but one and most simple These things therfore most breefly spoken he setteth as a most sure earnest demonstration against the troublesom surmises of reason the combats wherof his purpose was to set out with large discours of words The right way of prouing by demonstration doth no doubt require that after that the matter hath bin canuased and sifted more at large by graunting of particulars and supposals and that similitudes and examples haue bin vsed for the making plain of the same at the length we must come vnto some one thing that is moste simple and which cannot be improued therfore is without al doubt question then they that are skilful masters of demōstration say that the demonstration is well made The holy ghost far more skilful in Logike then any of the best Philosophers The holy Ghost far excelleth the wit and diligence of all philosophers euen the most skilful in demonstration most wisely applying the rules of Logik reasoning well wherof he is the true author as of euery gift of wit also vnto the teaching and setting forth of the truth Therefore he opposeth or setteth these certain and short sayings as vndoubted arguments agaynst the deceitfull reasons and fallations of corrupte reason and therefore we ought to embrace them as the most certain decrees of God and not to bee so much careful about the proof as about the practise of thē Therfore after Solomon hath breefly set them down he by by cōmeth vnto the vse and practise of thē for the doctrine of godlines doth not so much consist in knowledge as in practise and in deede the knowledge must bee applied vnto practise For what doth it profite to haue known the doctrine of saluation vnles a man expresse it in his lyfe Therefore by naming of the Feare of God he vnderstandeth true religion and godlinesse A note between true false religion the whiche is marked out and known from the counterfeit and false knowledge of God False religiō for that the one doeth indeede kindle a certaine knowledge of God in the mind and causeth some good wordes concerning God to be rife in the mouth yet doeth it not change the heart with earnest feeling of godlinesse True religiō but the other doeth in suche sorte lighten our minde that it doth renew the hart with true newnesse of life For God is knowne that he may be feared that is to say that being known of vs by his word he should be acknowledged and worshipped with all reuerence as a father whom namely we should loue and reuerence as one that hath well deserued of vs through his honourable and bounteous liberalitie that we should acknowledge him to be iust and to be true as well in his threatninges as in his promises to conclude that we should so acknowledge and worship him as he will bee acknowledged in his worde that we maye rest our selues both in his mercye and goodnesse and also bridle the wantonnesse of our fleshe with the earnest thinking vpon his iustice that we may remember with whom we haue to do This same feare is not a trembling before God as a

man ought to bee occupied in his owne calling and that sayeth hee According vnto the power that is as thou art able and according vnto the measure the which God the vpright arbitrer and disposer of his owne giftes hath imparted vnto thee For this is a true and certaine rule for all callings A necessarie rule for all callings Not to be wise aboue that we ought to be wise but to be wise vnto sobrietie vnto euerie one according as God hath imparted the measure of faith Hee addeth Because there is no worke c. In the graue 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 hee meaneth that we must labour in our calling whilest it is day before the darknesse of death ouertake vs in the which there shal be no time to worke In a worde he willeth vs diligently to followe our calling and in it to vse faithfull and painful labour and diligently to take the opportunitie and fit times to doe well as the Apostle saith VVhilest we haue fit time let vs do good that God may find vs labouring in his worke But how farre and with what minde wee ought to worke he now further teacheth 11 I turned c. These wordes do plainly agree with them that went nexte before yet they containe an excellent garnishing of the whole doctrine That the affaires of men are gouerned by the prouidence of god Nothing hath good successe with out the blessing of God the which doctrin is the foundation and principall point of this place The summe is That all the endeuours of men are in vaine vnlesse the blessing of God be with them the which onely is the effectuall way in deede for the doing of things happily or with good successe and as one sayeth the perfection of all well doing By the words of Turning about and seeing he sheweth that the same thing was confirmed by experience the which he had diligently marked That the race is not vnto the swift Hee teacheth in expresse wordes that the issues falling out of things are not in the hand or industrie of man no not in those things the which appertaine vnto this life as Ieremie sayeth I knowe Lord that the way of man is not in man Not as if a man were a blocke and that there were no election or choyse of will in them the whiche politike men call the beginning of doing but because GOD doeth bende the same purpose of the will of man into what waye hee will and doeth gouerne and dispose the issues and fallinge out of thinges with an absolute and chiefe rule and power Hee teacheth therefore that all the seasons of our whole life are without man All things pertaining vnto this life ar gouerned by God and constantly gouerned by GOD And of purpose reckoneth vp such thinges as are more notable in our life the successe of thinges valiantly atchiued warres the way to gouerne our families riches and wealth knowledge all which he denyeth to be in the power of man By the Worde Breade he vnderstandeth a conuenient and moderate trade of liuing as is an Housholde By riches and wealth the greater states of Cities and Kingdomes for the saying of the Prophet is most true If GOD builde not the house c. the whiche also he applyeth vnto Cities all gouernments Wheras he sayth that tyme and chaunce doe happen vnto all thinges it is thus to be vnderstoode that wee knowe that God doeth dispose the opportunities and falling out of times by his certayn prouidence For that which God doth not only beyond nature and without the help of nature but also agaynst nature after a secret maner and vnknowne vnto men Chaunce that same do men call Chaunce GOD therefore sayth Solomon doth wisely dispose thinges neyther are they in the power or wit of man as if he should saye I will thee to laboure diligentlye in thy calling yet so farre forth that thou trust not in thine owne wisedome and strength but that thou beg and wayte for helpe from God and what issue soeuer fall oute that thou perswade thy selfe that it was better so to haue bene and that thou acknowledge thine infirmitie or weakenesse Thus he applieth this generall doctrine of the prouidence of God vnto his purpose 12 Because man also c. The assured trust in God his prouidēce is the onely remedie against the troubles and disorders of this worlde Hee applyeth that which he sayde before that the workes of men were in the hande of God that is to saye the whole doctrine of the prouidence of God vnto the question in hand that in so great vncertaintie of this miserable and troublesome life wee may knowe that the confidence and trust of this doctrine is to bee applyed vnto euerie one of vs least wee bee ouerwhelmed with the waues of desperation but let vs strengthen our selues with the certaintie of GOD his prouidence in these holye cogitations against the doubtfull and vncertaine assaultes of fortune as they saye For this is the onely remedie against the vnstedfast troubles of the life of man The vncertainties of this life hee garnisheth and setteth out with a notable similitude likening men vnto fishes and birdes the which are taken on the suddeine with a nett 13 And hee bringeth a notable example of the wonderfull prouidence of GOD in the gouernement of the issues and fallinge out of thinges altogither vnlooked for settinge a preface before it that the matter maye more heedefully bee noted Also I haue seene this VVisedome c. as if hee shoulde saye This example I bring of the wisedome of GOD in the gouerning of the worlde And it is greate vnto me that is to say the consideration of so notable a thing is of very great force with me albeit that such matters passe by the eyes of men vnregarded for that they thinke these thinges either to come to passe by chaunce or else by some ordinarie meanes of nature yet I neuerthelesse doe iudge it to bee a most great worke That which others attribute vnto fortune the faithful must ascribe vnto the prouidēce of God yea and of most great wisedome that is to saye that whereas men doe attribute it vnto Fortune it is wisely to bee noted and marked that wee may make our profite thereof and let them not slippe awaye without consideration although they fall out daily in this life and that wee ascribe the cause of all those thinges vnto the prouidence of GOD c. 14 A little citie Hee signifieth that great matters are many times atchiued of a fewe men and that contrarie vnto the opinion and expectation of all men Themistocles Themistocles when as the safetie of Graecia was past all hope forsaking Athens gaue an ouerthrowe vnto the mightie host of Xerxes the which was wont to conquer others almost with the verie