[A Paraphrase vppon the epistle of the holie apostle S. Paule to the Romanes ...]

Of Vanitie, by Martinus Cellarius.

Ecclesi. 1. Vanitie of Vanities, sayd the Preacher. Vanitie of vanities, and all things are vanitie.

IT IS A GENERAL proposition, which cōteineth the one parte of the state of this sermon: namely that al things vnder the sunne are vayne. But euen now a que∣stiō is here offred, at the en∣tring of this matter of vani∣tie, what thinges they be which here of Salomon are numbred amōg vaine thin∣ges: whether onely man with his cares and worldly desires, or else whether he putteth other things also vnder va¦nitie, as are the elements, and things growen & concrete of them. The definition of this word vaine, shal solue easily the question, if a man shew what the scripture properly meneth by this word Habel: that is vaine, superfluous & foolish. Those men which hold only man to be here counted vaine with his counsels & life, they may allege two reasons for them selues. One is, considering that man as the head, giueth the cause of vanitie to the rest of al things, as shal hereafter more plainly appers. The other reason is, for somuch as they which taught that the inferiour creatures were here of Salomon reputed vaine, mingled therewithal corrupted doctrines, as to eschue those creatures which god had made good, for y^e vse & seruice of man. No mā therfore blameth their mind which follow this sentēce, for y^e end to deliuer mens cōsciences frō y^t so great an error, and to restore the works of God to their ryghte vse: so that they graunt onely man to be vayne: that is to say, man to be chiefly vaine, but the reste to be all vaine in man, and

by man. For else vayne shall be taken for the vanitie of sinne onely, and neither of Salomon, nor in all the Scripture to be applied to onely man, corrupted with naughtie desires. For Salomon in this and other his Bookes, reputeth all things vnder the sunne to be but vayne: and expressely pronounceth youth or adolescencie (afterwards in this same Booke, and in the Prouerbes) also beautie to be but vayne,* 1.1 which are yet the good creatures of God. After the same sorte the Apostle put∣teth the creature vnder vanitie,* 1.2 in these wordes: For the crea∣ture lieth subiecte vnder vanitie. Which is an argument, that vayne is not alwayes repugnaunt to good, but oftentimes to firmitie and stablenesse. Héerevnto agréeth, that Salomon, when he would approue all things to be vayne, taketh his rea∣son, not of euill which is sinne, but of condition slipping to de∣struction, when he addeth héere this: A generation passeth a∣way, and a generation commeth. Likewise in the ende, when he had rightly expressed the image of the dying man. He héere rehearseth this sentence, which he heere proponeth, vanitie of vanities, occasion of that acclamation taken, not of sinne, but of frayle nature. Suche as Dauid tooke likewise, when he sayth:* 1.3 Man to be vayne, for so muche as he is mortall and of short life, vsing there also this word Habel: and is opponed in that place, and set agaynst the surenesse of nature, and not agaynst the goodnesse of righteousnesse, as witnesseth bothe that which goeth before, and foloweth in the texte. For it is before: Lo, thou hast made my dayes in a measure: and Che∣lidi, that is, mine age is nothing in thy sight. In like maner also it foloweth: But man walketh in an image. In which vanitie of slipping life, are included also al other liuing things. For after in the thirde Chapter, it is sayde: Beastes haue the same chaunce that men haue: where also it is read: So that there is one destruction of Man and Beastes, and equall con∣dition of them both: euen as man dyeth, so doo they. Likewise Dauid sayth: Thou shalte take their spirite from them, and they shall decay and returne into their duste.* 1.4 It is therefore manyfest, that Habel first and chiefly noteth those things sub∣iect to sinnes, that is, the nature voyd of God, whose thoughts

and counsels his spirit enformeth not. In that sort is Sathan onely vayne with the wicked. Of this vanitie speaketh Da∣uid euery where in the Psalmes, and Salomon in his booke of Ecclesiastes, where the friuolous counsels and thoughts of the vayne hart of man, are taxed and reproued. This vanitie is the spring head, and beginner of vanitie in the reste, as hereafter shall appeare. Secondly, that is taken for vayne which perisheth, and admitteth courses to be borne, and to dye, holding determined spaces of their continuaunce. In this sorte it is vsurped both in this booke, and also in other: the ex∣ample is aboue therin recited. And so are those things vaine, which are compacte togither of the soluble coniunction of ele∣ments. Thirdly, vaine is it which sustaineth any maner of change, being of his nature able to be moued, either to better or to worse. So are all creatures partakers of their vanitie, as wel they that be aboue, as they also that be beneath: aswel the heauenly, as al they that be vnder heauen. In this maner are al strange gods called Habelei generally, both in Moyses & in the bookes of Kings, vnto which a man cōmitteth himself besides one only god, which made both heuen & earth: bicause that god is voyd of al changing, being the inuariable & chefest goodnesse: in whom only it is conuenient for man to rest with faith & loue: other thing there is none at al, for al other things for so muche as they were made of nothing, they suffer some motion, wherby they may come to better: be it of nature ne∣uer so stable to eternitie, & to continue for euer. Furthermore Angels being a worke created of naught,* 1.5 haue likewise their power & motion: power, able to be made perfect, motion ma∣king them perfect: whether a man consider the power of God at the light of nature (which light hath also his degrées of per∣fection) or else at the light supernatural. For them also doth the vnapprocheable light of god bring from the darknesse of nature, into his wonderfull light: for they are dayly lighte∣ned by those things which chaunce to the Church in the my∣sterie of the crosse by Chryst,* 1.6 the Apostle witnesseth to the Ephesians, and obtayne their glory also with the children of the kingdome, whom they serue. For as they were made of

nothing: so haue they their Tohu va Vohu: that is, their rude∣nesse & imperfection: their darknes also which cōpasseth about this imperfection, to be wiped away by the light of god, which light sheweth it self among those dark mistes, by the spirit of Chryst. Which dark mistes the holy minds do also acknow∣ledge,* 1.7 & giue glory to the blessed lamb, and so are saued accor∣ding to Esai & the Reuelation of Iohn. Contrarywise sathan with the wicked confesseth them not, & is damned, bosting his darknesse for light, & the light of god to be darknesse: wherof both he him self with his are accursed. Esa. 5. Ioh. 9. But dark∣nesse is a certaine voyde & vaine thing of nature created, & of the light natural: which thing (this passing from darknesse to light) that which is aboue declareth: which light is god him selfe. And further, the very heauens are not without their va∣nitie, neither yet those lights aboue, which we daily beholde: If not of nature, that must be brought to nought: yet of suche as muste be renued into a more pure state according to Esai, Peter,* 1.8 and the Reue. And Iob likewise confesseth the very Moone and the Starres to be vncleane in Gods sighte. Now if a man may finde in those higher creatures their vanitie: how muche more vayne shall those thinges be, which vnder the Sunne are subiect to perpetuall chaunces in this nether∣moste worlde:* 1.9 where all thinges grow and decrease agayne with mutuall chaunges, stande and fall, ryse and decay? To these things therfore, Salomon here chiefly looketh, through∣ly treating of the vanitie of lyfe, of the thoughtes and studies of mankinde, as they that are nexte to man, which he may looke vpon and consider, and which aboue the reste are more proue to féele sinne. Wherfore, this worde vnder the sunne, fell often from the king, béeing asked his aduise (in this boke) of this worlde, things manyfestly falling to corruption, sig∣nified. Therefore, séeing that euery creature hath his vani∣tie, not onely in his dooing and operation, but also of hys moste méere nature: wée are héere taught two things very necessarie to the comforting of our selues. One is, that God prouidently appoynteth the reconcinuation and restorati∣on of all things after the firste workmanshippe: by which,

the thinges that were made by the space of sixe dayes, to the perfection which then was conuenient, both to their nature and dooings, should be new wrought in this recreation to the best state they might haue, and that in Chryst, and through the reuelation of the sonnes of God by the same. Further,* 1.10 the condition of man is suche, that with him (if he be put in a vayne state) all things lye subiect to vanitie. On the other side, he béeing restored to integritie and sounde state of the glory of God, all things are also deliuered from their vani∣tie. For man is (as it were) the knitting togither and head of all creatures: In whom all things, as members and partes, are compact to this perfection, which we sée in them. For he hath his béeyng with all things: and to liue, he hath that propertie with rootes: he hath his sense with beastes and liuyng wormes: he hathe power to vnderstande the truthe and falsitie, good and euill with Aungelles, and with God himselfe: wherevnto pertayneth this worde Microcos∣mos, which is, little worlde, and this name of euery creature, to whom it is sayde to be preached, when the worde of God is shewed to man: so great a worke of God is man. Hym the heauenly myndes doo serue, whose administring spi∣rites they be: heauen and earth, and all that is in them doth seruice vnto him. All things therefore pertaine to man,* 1.11 as to their lord & prince: euen so, vpon his state dependeth both the vanitie & health of al things. And so man, with the rest of all creatures, are in sundry wise vaine. For man is vaine as the whole and heade, and so chéefly vayne: but the rest of crea∣tures, as partes included in man. For he comprehendeth all, and includeth all things, in béeing, lyfe, sense and mynd. But the whole is here taken for that which conteineth perfection: not for that, either which is vniuersal, called in latin integra∣le, substantial or predicatorie. Therfore the Apostle teacheth rightly: for we know that euery creature sigheth with vs,* 1.12 & as it were traueleth togither with vs for childe, euen vntill this time. And also: for the diligēt expectation of the creature, looketh that the sonnes of God be openly shewed. For the creature is subiect to vanitie against his wil, but for him that

brought it subiect vnder hope: for the very creature also shall be deliuered from the bondage of corruption, into the libertie of the glory of the sonnes of god. Which how it shalbe brought to passe, it shall appeare hereafter. Wherefore the Scripture chiefly occupieth it selfe about man: it beateth properly about his fall and resurrection: his sinne and medicine to heale the same: his vanitie, and how his saluation should be repaired. So that the Apostle graunteth to the Colloss. that when man is reconciled by the bloud of Iesus Chryst the heuenly Adam, all things are pacified by him, whether they be in heauen or in earth. And so the reparation of man is prouided: by which he and all things in him, might be reformed to the best state. And this is it that we are héere warned of, by the vanitie of all things.

The other thing that wée are héere taught in this place, fo∣loweth of the first: namely, that all Creatures are vnprofi∣table for a man, to put his confidence in any, and in which a man may ascribe his saluation. For they haue euery one of them their vanitie, of gooing forwards from out of nothing, in∣to a better condition, vnder a reformator Chryst. And there∣fore, that wée may safely be committed to nothing in the worlde else, saue onely to one God, which onely is vnchan∣geable agaynst all chaunces, sinne, death and Sathan, in the bloud of Chryst, which ouercommeth all Principates and Rulers. Thou therefore (O king) with thy power, shalte be to thy selfe but vayne. Thou also (O wyse man) with thy wisedome: and thou (O iuste man of this worlde) wyth thy righteousnesse, which shall be as a clothe filthily arayed in the sight of God, according to the Prophet. Vayne shalte thou be to thy selfe (O Philosopher) with thy light naturall,* 1.13 which is méere darknesse before the light of God. Submitte thy selfe to Chryst, the wisedome and power of the father the eternall righteousnesse, and to that true light, which lighteneth to true glory: for he onely is stable and subiecte to no vanitie, where∣as al that euer is thine, is not able to saue thée: for sinne lyeth vpon thée, béeing cruell agaynst thée through the testimonie of the Law, if the horrible féeling of death pricke thée, and that

the power of hell molest thée, as Salomon notably prooueth héereafter when he saythe: And I sawe vnder the Sunne, that there was no running of the swifte, nor warre of the strong, nor riches of the rich that can helpe. What remaineth there∣fore? the only feare of God now resteth, which deliuereth vs from vanitie, euen as it is not vaine it selfe.* 1.14 For it is the po∣wer of God, the spirite of our Lord Iesus Christe, initiating and beginning the mindes of the godly, with the loue of God from aboue, which bringeth true life after vaine life: namely, the life of God. Of which, it is the perpetuall well spring,* 1.15 ac∣cording to the Prouerbes: It bringeth also beames of true light, after the darkenesse of the light naturall: namely, of the vnapprocheable light of God. The séedes of which light,* 1.16 are sowen in godly in this feare, as the Psalmographe witnesseth: Light is sowen to the iust man: That signifieth Salomon, where he so oftentimes stirreth vs vp in this booke to the feare of God, after mention made of the Vanitie of all things.

Notes

• * 1.1

  Prouerb. 3 1.
• * 1.2

  Roma. 8.
• * 1.3

  Psalm. 3 8.
• * 1.4

  Psalm. 103.
• * 1.5

  Aungells.
• * 1.6

  Ephe. 3.
• * 1.7

  Esay. 6. Reue. 4.5.
• * 1.8

  Esay. 66. 2. Pet. 3. Reue. 21. Iob. 25.
• * 1.9

  Reciprocis mu¦tacionibus.
• * 1.10

  Roma. 8.
• * 1.11

  Hebr. 1.
• * 1.12

  Roma. 8.
• * 1.13

  Esay ••4.
• * 1.14

  Esay. 11.
• * 1.15

  Prouerb. 14.
• * 1.16

  Psalm. 94.