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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
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

in whom notwithstanding the more plaine certaine auouchment of this doctrine is to be foūd who if he haue affirmed any thing agréeablye concerning this matter he fet it no doubt from a better and more happy doctryne the which neither he himself sufficiently vnderstood neither could he sufficiently declare it vnto others Therefore the certain and sure knowledge of this doctrine is to bee fet from the word of God the true and auntient recorde of the truth Albeit that there be many things cōmon vnto 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 vitall powers yea and also the vitall spirite it selfe be common vnto man and also vnto brute beastes yet is there a most great difference betwéen the soule of a man and the life of brute beasts for besides those powers of the bodye and of life béeing mortall with the mortall bodye of liuing creatures that is to saye the sences and the powers effects of the sences he hath a certayne and peculiar gifte the whiche is not common with other liuing creatures that is to say Reason the whiche so far off is it that it is borne with the body and dieth with the bodye that it hath nothing cōmon with it but commeth as a straunger into the bodye hee vseth in déede the seruice of the body and of those powers of the body but in such order that the mind it selfe the pallace of Reason is the Mayster and selfe moouer of them and the true beginning of moouing and therefore those powers of the bodye are so long effectuall as the minde remayneth in the body oute of the whiche when as hée goeth both the bodye dieth and also all those powers of the body do dye with the body There are therefore in man two thinges Two things in man the one mortall and the other immortall The body is mortall and whatsoeuer is bodily that is to say al the powers of the body the mind is immortal that is to say reason the perfectiō of the mind But when as things are to be cōsidered according vnto their own nature there is a difference to bee made betwéene those powers of the bodie of man and betwéene the minde it selfe As therefore thinges compounde returne vnto their principles and matter wherof they were made and then the thinges compounde are no longer so that whiche is voyde of Composition as it canne neuer bee dissolued so neyther canne it dye by anye meanes The compounde bodye therefore and the powers of the bodye growing of the sences and instrumentes of the bodye doe die when death cōmeth But the minde of man being voyde of al composition as namely being diuine or comming frō God neyther feareth dissolution nor death by any meanes 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 countrie that is to say into heauē being deliuered from the fetters of this prison This is to bee vnderstood of the soules of the faythfull as appeareth plainly in the doctrine next following Flesh séeth not this But shall it not bee therefore true And shal there be no wind because it is not séene The reason therefore of man doteth disputing of diuine inuisible thinges according vnto the outward shew appearance the which cannot be made but of diuine euerlasting principles Death the reward of sinne 4. Death is in déede the wages of sinne common vnto all men like as all men sinned in Adam And for as muche as euen the faithfull are borne in that same staine of sinne which is by inheritaunce He meaneth original sinne and so long as they doe liue in this life doe carrie about with them the most lamentable remnantes of this sinne it is therefore to be no maruaile if they die as wel as other men Their death notwithstanding differeth far and wide from the death of wicked men for vnto them death is an entrance into extreame vnhappinesse and vnto the godly on the other side it is the entrance into chéefest happinesse The practise of such as repose their felicity in this life 5. The blinde and frantike sighte of man his wit because it séeth nothing to be left after death and doeth inclose his felicitie or happinesse within the narrow boundes and lists of this life and imagineth that this life is his chiefest portion neglecteth the care of liuing well and honestlye and is wholy occupied in looking vnto and trimming vp of the body Against this prophane cogitation or thought the earnest thinking vpon the immortalitie of the mind must be set that wée may know that the mindes or soules of all men shall in such sort abide immortal in the other life that for the godlye there remayneth euerlasting happinesse and for the vngodlye euerlasting vnhappinesse The way vnto them both is this life Let those willinglye run headlong vnto euerlasting misery which doe dreame that nothing remayneth after death and in the ende vnto their owne destruction doe learne that their mindes doe remayne vnto extreme punishment Let vs whilest wee liue thinke vppon the garnishing of the better part of vs that is to say of our mindes and let vs betimes tread the path vnto euerlasting happinesse and blisse 6. Against that same pensiue and cumbersome carefulnesse of thinges Quietnesse of mind must be set agaynst worldly carefulnesse that maketh the life miserable and in déede no life let vs set sound contentednesse of minde let vs ioyfully vse thinges present let vs thinke that the care of things to come doth nothing at all appertaine vnto vs Let vs with quiet mindes looke vnto that whiche is at hande So we shall be voyde of a double discommodity wherewith they are troubled which wil be too wise according vnto the wisedome of the flesh For they enioy not thinges present nor attaine vnto things to come and it falleth out with them as it did with Esop his dogge that in vain snatched after the shadow when hee had lost the fleshe The fourth chapiter 1. And I turned He sheweth the third doubt The thirde doubt why happinesse doth not consist euen in vertue it selfe by reason of the horrible disorder of worldly affaires in that the good and guiltles are euery where afflicted and troubled and oppressed and that in suche sort that the disordered lust and boldnesse of lewd persons with all maner of iniuries doth desperatelye rage and scotfree raile agaynste the good being destitute and voyde of all comfort and helpe Then the which tentation what canne bee deuised more sharpe and bitter Now in so greate confusion and disorder truely the life cannot any way bee a lyfe for when as the affayres of the World are tossed vp and down with the storme and tempeste of so greate troubles that they whose lyfe oughte to be defended of al men are

flower of Haruest And the locust shal be a burden vnto him The locust By the worde Locust they vnderstand the priuie members the which in old men are stretched out The which exposition seemeth to be the more simple and playne because it followeth And lust shall bee driuen away the which wordes doe plainelye shewe that in old men the power of desiring not only of meate and drinke but cheefely of lust doeth abate and waxe cold when as the vitall and naturall desires doe faile but the priuation and bereauing of those powers the whiche hee rehearsed before is an assured token of death drawing neare Because man goeth vnto c. that is to saye by this meanes a waye is made vnto death For hee calleth death The house of man his age as the euerlasting seate or dwelling place in the which euerye man must dwell vntill the daye of the resurrection or rising agayne And the mourners M●urners He signifieth the graue And setteth out the maner of burial yea and also death it selfe For the deade were wont to be lamented women being hired for this seruice the which of the Latines were called Praeficae And that this custome was muche vsed among the men of the east The siluer coard it doth appear by many places 6. The siluer coard c. Some doe expounde the siluer coarde to be the ridgebone of the back the which is tied together as it were with certaine linkes He calleth it Siluer because of the white colour as appeareth in a deade bodye And the Coard in my iudgement is sayde to be stretched out because that in death the ioyntes are made more loose and especiallye in olde men whose reines are crooked Others vnderstande the sinowes grislie muscles ioints cordes because that the sinowes are like vnto white stringes and in as much as they are the instrumentes of the sences and of moouing they haue especiall force and power in the body of man The golden ewer or pot The golden ewer or golden pot by whiche kinde of speaking they saye the brayne to be signifyed or else that skin in the braine the whiche is called Pia Mater Plato placeth the tower and fortresse of life in the braine Some take it to be meant of the heart because the heart is the fountaine and spring of the vitall powers and of the cheefe heate and the similitude of gold seemeth rather to agree vnto it together with the spirites The Pitcher be broken By the worde Pitcher they suppose the hollow veine to bee signified The Pitcher namelye the receiuer of the bloud which the vitall powers do drawe from the liuer that from thence as it were by pipes it maye bee conueighed by the vaines into the whole bodye the which distribution and conueighing of the blood into all the parts of the body Plato calleth hydreian and diocheteusin By the word Fountaine they saye the liuer is noted Fountaine the which is the principall and natural vessell to conteine the blood And by this kinde of speaking he meaneth that the blood fayleth and so consequently that death followeth Virgil One and the selfe same way the blood and the life doe follow The wheele The wheele be broken vpon the Cisterne They say that by the wheele the Heade is signified because of the power attractiue and that by the Cisterne is meante the hearte from the whiche the natural powers are drawn after the like maner as a bucket full of water is drawne out of the well by a wheele The Cesterne The originall and first heate being quenched when as the sences and all the instrumentes of the sences weare and consume away death followeth The which in expresse wordes bee by and by sheweth And dust returne c. there bee a separating of the soule and the bodye 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 returne vnto their principles the earthy vnto the earth and the diuine and heauenlye vnto God and therefore the body bee broughte againe vnto the earth and the soule go vnto heauen and be ioyned with GOD after whose Image it was made It is therefore a most notable place Concerning the immortalitie of the soule To wit that there is in man one part earthlye and mortal an other part diuine and immortal the one that is to say the body goeth to the earth the other that is to say the soule vnto GOD. This auntient or simple truth is to be opposed or set against the deuises of prophane men the whiche haue gone aboute to darken this truth with the tedious discourses of subtil and deep disputations the sparkes whereof notwithstanding haue remayned in the mindes of some of the heathen euen in spite of the teeth of the Deuill Arist●tle Aristotle in this matter being wonderfull obscure and darke doth entangle the mindes of the vnwarie and vnskilfull with daungerous suspicions Plato In Plato there are greater remnantes of this truth albeit hee speake not so rightly as hee ought to doe concerning this mysterie or secret Euery where notwithstanding hee holdeth that this doctrine of the immortalitie of the soule is the foundation of true Philosophie and gathering the summe and effecte of this long disputation hee declareth his iudgement concerning this matter in expresse and plaine wordes saying The soule therefore is immortall and free from all destruction And when as death commeth vnto man that indeed whiche is mortall as reason is it should dieth but that which is immortall goeth away sound and voyde of all corruption giuing place vnto death Phocylides truly out of that auncient philosophie Phocylides teacheth the immortality of the soule in euident and cleare wordes The which place also it shall not greeue me to set downe that it may appeare that they which either denie the immortalitie of the soule or else call it into doubt are conuinced and reproued of follye and madnesse euen 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 soules of men The golden verses of Phocylides concerning the immortalitie of the soule doe vncorrupt remaine For bodies from the earth we haue and into it resolude againe VVe are but dust to Heauens hie VVhen body dieth the soule doth flie And these wordes of Solomon are expresly to be noted to the ende we maye knowe howe wickedly and lewdly they deale the which take occasion out of this booke eyther to establish vngodly doctrines or else doe reiecte and refuse the same as not sound The place therefore the which is in the third chapter verse 21 is to be vnderstoode by comparing it with this In the ende therefore of this sermon he enterlaced the mention of olde age and of death to the ende that we should vnderstand that this is euen an

strong and sounde aunswere against this backbiting of the fleshe Answere vnto the former contrarieties this we oughte especiallye and principallye to holde that the assurance and full perswasion of Fayth is certayne and therefore certayne because that it looketh not vppon those thinges which are subiecte and lie open vnto the eyes of the body but vpon the thinges which are not séene with the eyes But the one as being eternall are moste strong and sure the other as temporall and but for a time moste weake and brittle Therefore as from sure and euerlasting principles and groundes there arise sure and euerlasting conclusions so frō the sure grounds of Fayth wée ought to looke for sure and euerlasting conclusions for that is a very worthie saying of the Apostle Heb. 11.1 That Fayth is the substaunce of thinges hoped for that is to say that which maketh that the thinges whiche are hoped for bée in déede a sure proofe of thinges that are not séene namelye for because it gathereth a moste sure demonstration of the thinges which can not bée noted and perceyued with these bodily eyes as of thinges euerlasting Let this reason therefore very greatlye preuayle with vs and so let this be assured and certaine The fulnesse of our felicity is to be looked for in heauen that that spiritual inheritaunce is also spiritually to be estéemed and that so farre that according vnto the promise of the true God is fulfilled in vs abundantly Indéed the fulnes of our happinesse abideth for vs in heauen yet doe wée féele sure and vndoubted Pledges thereof in this life I will therefore speake of the lawfull vse of those things which do appertayn vnto this life and of that contentednesse of minde wherein that same true vse doth in déede consist the whiche no man well in his wittes will denye to bée assured Testimonies of that same inheritaunce and according vnto this true principle or grounde That hee is happie which is contented Bée it that the Godlye bée banished that they bée vexed contrariwise let the wicked triumphe lette them beare the swaye on the other side who well in his wittes will denye that GOD is Faythfull in his promises Singular comforts that hee doeth so order and rule the afflictyons or troubles of the Godlye that are hys that in the middeste of their Battailes hee also doeth strengthen them and giueth agayne a ioyefull issue that is presseth but not oppresseth them naye by the greatest féeling of affliction giueth greatest tokens of his goodnesse by the reward of most famous victorie Doubtlesse the faythfull in all their miseries doe féele a singular contentednesse of minde namely that same hope whiche neuer maketh them ashamed naye the whiche in the wart of thinges maketh them more riche than the richest men whiche are prophane and vngodlye On the other syde Terrors for the wicked What is it to bée tormented with the Fyre-brandes of Conscyence the whiche howsoeuer it doe not alwayes burne the mindes of the wicked with like paine and violence yet sinne lyeth alwayes before the dores and by what meanes soeuer their mindes are lulled a sléepe yet this is true that they are not heires but strangers and therefore that the right of those things the which GOD in this world hath created for his sonnes doth at no hande belong vnto them at all This doth faith both sée beléeue the which flesh is ignorant of and doeth skorne yet the demonstration of faith is true the sclaunder of flesh false and foolish Let vs therefore say that the worldlings that wee may returne againe vnto our comparison in hande in whose power are kingdomes and Empires are the seruants and ministers of the church for the which in the felowship of mankind whilest they vndertake sundrie paines troubles of gouernement they prepare an house or resting place that whilest they giuing themselues vnto the heaping vp of wealth and getting of most combersome promotions vexe both mind and bodie the faithfull may inioy most quiet rest So whilest the godly enioy contentednesse the vnfaithfull reap the fruite of their inheritance they endure onely the burthens and toyles of the world Furthermore for as much as the fulnesse of our inheritance remaineth for vs in heauen and that therefore we must trauaile thither through the rugged wayes of this worlde let vs remember that we shall then be the lighter and more readie vnto our iourney if we cast away the burthen as it were the packe of these cares and contrariwise that they shall not bee fit for this voyage which shal be loaden and letted as it were with an huge weight of riches honours Why god denyeth vnto his the abundance of earthly things God therefore will deliuer vs from the hurtfull store of earthly thinges that being free from the cares therof we may both enioy things present soundly and more certainly hope for the happinesse to come of which double benefit the thornie cares of this world do depriue and bereaue men and therefore it is true that the faithfull onely haue the certaine vse of these things the which wee set downe at the beginning How the godly are to behaue themselues in these earthly things 6 How then shal the faithful vse these things namely so that they neither stay vpon them nor vtterly refuse them but vse them indifferently If they haue them let them vse them with thankes giuing and let them acknowledge in them and worship God the author If they haue them not let them not greatly care and let them thinke that God doeth this way prouide for their saluation let them reioyce as not reioycing let them weepe as not wéeping This mediocritie or meane that same gorgeous wisedome of the flesh as the Philosophers doe describe and prescribe it doeth not teach but the spirit of God the which in deede sheweth vnto the faithfull that these are not imaginations or quiddities but true and certaine demonstrations the which the faithfull do finde and feele in their whole life These are the mysteries in the which that all the faithfull ought to be nousled and entred the Apostle in the fourth to the Philippians doeth teache by his own exāple which Apostle is so to be reconciled with this place of Solomon that they learne both to be hungrie and also to abound In this tranquillitie or quietnes of minde the faithfull haue true contentednesse the which we haue often times said to be a true note of happinesse 7 These things being thus set down the difference is manifest between the afflictions wherwith the faithfull are exercised and those wherewith the vngodly are pressed A difference betweene the afflictions of the godly and of the vngodly God doeth afflict the faithfull and the vnfaithfull but after a diuerse manner they weepe and laugh both of them but after a diuerse manner also GOD afflicteth the faithfull as a father the vnfaithfull as a iudge and an enemie Both Cain and

wonderfull that the estate and condition of man and of a brute beast shoulde bee in a manner a like by reason of the like issue and falling out of things vnto them both 19 Because that which happeneth .. that is to saye the same affections in the common powers that maintaine life for hee speaketh only of these doe befall vnto men as namely sickenesse alterations of bodie weakenesses decaying and vading away of strength whereupon death is common vnto them both and in the verie dissolution and ouerthrowe of the powers and strength the Spirite is all one namely the vitall spirite accordingly as wee haue 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 saye dust and are resolued and doe returne againe vnto the same dust as vnto their principles and beginnings All these thinges are such as that they may bee perceiued and marked of all men For hee entreateth onely of corporall and sensible powers and effectes In like effectes so farre as they are apparant vnto the external or outwarde viewe and apprehension of our eye and senses who can make a difference betweene the life of man and the life of a brute beast 21 VVho knoweth That is to saye If anye bodie woulde consider according vnto the iudgement of man onely and examine by the ballance of man his reason the outwarde shewe and condition of man and beast the which euery man seeth to bee common vnto them both howe shall hee knowe to make a difference betweene both their spirites and perceiue some certaine more notable and precious thing to bee in man than in beast so that the minde of man shoulde ascende vp into heauen immortall and the spirite of brute beastes goe downe into the earth that is to saye dye with the bodie as namely grosse and mortall with his grosse and mortall bodye beeing resolued into his principle that is to saye the earth For hee had assigned that for the matter of beastes and so the bodye when it dyeth is sayde To goe downe into the earth The outwarde condition therefore beeing onely considered the which is common vnto man with brute beastes and taking the reason of man onely into counsaile no man can tell whither the soule of man become heauenly and immortall and remoue vp into Heauen his olde countrie and dye not with the bodye and when as there is one issue and ende common vnto man and beast in what respecte and in what thinges the difference doeth consist that the soule of man shoulde haue an heauenly and an immortall estate and the spirite of a brute beaste an earthlye and mortall The reason of man doeth not teache this What man his reason teacheth the which of sensible thinges can onely iudge sensibly that is to say of such things as are subiect vnto the senses so as their nature doeth beare but rather it teacheth this that setting aside the care of vertue the which no rewarde doeth followe men shoulde busily laboure in tricking and trimming vp of their bodye For this is the conclusion of that doctrine which holdeth the soule to bee mortall contrarywise the conclusion of that doctrine which teacheth that the soule is immortall is this that abandoning the care of decking vp the bodye wee shoulde frame oure liues according vnto vertue and wisedome The wiseman therefore disputeth of the condition of our soule according vnto the outwarde appearance of thinges and according vnto the iudgement of man his reason the which cannot fynde happinesse in vertue it selfe so farre as may bee iudged of it by the effectes of life For who iudging by the compasse of the reason of man will iudge vertue to bee happie in the middest of tormentes and in death it selfe The Philosophers therefore doe dote and doe deceiue them selues and others who accordinge vnto the reason of man woulde conclude that vertue of her selfe is sufficient vnto a blessed and happye life For on the racke and in the verye iawes of death the trueth of thinges will crye out againste it and plead them giltie of lying The light of God his spirite must instruct vs in true vertue A newe light is to be sought for so that we may both vnderstand true vertue and also that happinesse the which no doubt remaineth for vertue The forgeries therefore of Stoike Philosophers concerning vertue do no lesse vanish awaye at the brightnesse of this light then the dreames of the Epicures concerning pleasure 22 Therefore I sawe These are not the wordes of prophane men by way of imitation as some interpreters doe suppose but he now repeateth as it were a common saying the former wordes in the which hee did set out the true vse of things to shewe wherein the true contentednesse of minde doeth consist That wee are not to fasten and settle our mindes vpō these things and in them to limit and bounde our hope in the which doubtlesse we shall find nothing lesse but meere vanitie Therefore that it is better with a quiet minde to vse and enioy things present laying aside the care of these things the which cannot choose but greatly torment our mindes reiecting that trouble which commeth of the consideration of them and neglecting the studie of things to come Of the true foundation of happinesse hee will deale throughly in his place It was sufficient for him in this place to set down a troublelesse remedie against this present sicknesse whereby this immoderate care might be buried vntill that the minde should soundly be strengthened with the food of true happines We haue spoken before of the interpretatiō of these words that we go not about a needelesse labour in repeating of those thinges the whiche wee haue there declared at large And concerning the immortalitie of the soule hee will set downe a plaine doctrine hereafter chapt 12. ver 9. the which is soundly to be opposed and matched against these doubtings The Doctrine 1. We ought not to dissēble our doutes in religion when we may be resolued to our better instruction We néede not straine any courtisie to acknowledge openly those doubtings wherewith oure minds are held in suspence yet a reuerent wise discretion is to be vsed least that through heate of contention we be ouerthwartly drawne into diuerse errours Therefore we must so doubt that yet in the end our mindes maye be strengthened with sound knowledge 2. The doctrine of the immortalitie of the soule is most certain The doctrine of the immortalitie of the soule is most certain and is the foundation of our hope For what should we hope for in the other life if our soules did die with our bodies but yet fleshe and blood cannot teach vs this doctrine that is to say the exquisit discourses of Philosophers albeit neuer so excellent the which doe rather intangle and make more darke the manifest trueth I make no exceptiō of Plato himself Plato