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.

A generall confutation, tou∣ching the vanitie of man

2 Vanitie of vanities, said the Preacher: vanitie of vanities, all things are vanitie.

3 What profit is there vnto a man of all his labour, wherewith he laboureth vnder the sunne?

4 One generation passeth, and an other generation commeth: but the earth standeth for euer.

5 The sunne riseth and the sunne goeth downe, and returneth againe vnto the place from whence hee riseth.

6 He goeth vnto the South and fetteth about vnto the North: the winde goeth rounde about, and the winde returneth vnto his circuites.

7 All the riuers goe into the sea, and the sea is not filled: the riuers returne vnto the place from whence they goe, that they may returne againe.

8 All things are laboursome, neither is a man able to vtter it: the eye is not satisfied with seeing, nor the eare filled with hearing.

9 VVhat is there which hath beene? the selfe same thing which shall be: and what is there that hath beene done? the selfe same thing that shall be done, and there is no new thing vnder the sunne.

10 Is there any thing, of which it may be sayde, be∣hold this thing, it is new? it hath bin in ready in the ages, which haue beene before vs.

11 There is no remembrance of the former things: and also concerning the latter things which shall be,

there shall be no remembrance of them amongest those which shall be afterward.

The exposition.

2 Vanitie, &c.] The purpose of Solomon in all this Sermon (as hath beene sayde alreadie in the preface) is to teache, what is happines, and what is the way and meanes for to obtaine the same. The which that he may shewe, because that the greatest part of men is deceiued vnder the name and shewe of happinesse, in the first place he teacheth what happinesse is not, that is to say, he refuteth all those things, in the which the corrupt and madde reason of man is wont falsely to place happinesse: that this part of the argument being prooued, the other may be the more strongly and clearely inferred. The proposition then of the principall argument consisting in confutation is this: In the wayes and matters belonging vnto man there is no happi∣nesse, the which he prooueth for that All things belonging vnto man are heaped vp with most great vanitie, for this Vanitie is quite and cleane contrarie vnto felicitie or happinesse, the true and proper marke whereof is contented∣nesse of minde ioyned with reason. Solomon his demonstration therefore consisting in confu∣tation is full and perfect after this maner.

CE Nothing is more contrarie vnto happinesse, then vanitie.

SA But in all the partes of the life of man vanitie ruleth farre and wide.

RE. Therefore happinesse can by no meanes be found in the life of man.

The Minor or second sentence of the argu∣ment, namely that vanitie beareth the swindge in all the life of man, he prooueth diligently by a long recitall of many examples by induction from the fifth Chapter vnto the sixth, where he flatly setteth downe an assured proofe of the contrarie demonstration, to wit, wherein true happinesse is placed. The seuerall partes of the induction we shall examine in their places. This is the generall proposition, Vanitie of vanities, &c. that is to say, whatsoeuer is in this life, is most vaine, neither can there any thing be ex∣cepted. Yea in a word man himselfe is but a ve∣rie bubble. Is there any man therefore well in his wittes which will thinke that he can finde happinesse in man? This is the framing and set∣ting out of the argument. Now the wordes are to be considered.

He first of all affirmeth that he saith this, to shewe that he doth not bring any vncertaine and doubtfull matter, but a doctrine of full and vndoubted credite: and such in deede, as chiefely doth belong vnto the office of a Prea∣cher: who especially ought to labour this, that man may be prooued guiltie of vanitie, and

through this knowledge of his frailtie and cor∣ruption be brought vnto God, of whom he must begge and haue remedie of his miserie.

Now this proposition is set forth with great garnishment of figures. Substantiues are vsed in stead of adiectiues for the more forcible and earnest expressing of the matter, where he saieth, Vanitie of vanities: as if not onely the things appertaining vnto men were vaine, but also men themselues vaine and most vaine, yea and vainer then vanitie it selfe, and as it were an heape of all vanities together. Also the repeti∣tion of the same wordes doeth giue a weight and increase vnto the sentence. It also apper∣taineth vnto the making of the speache more vehement, and moouing of affection, in that he doth not flatly set downe of whom he spea∣keth this, albeit in the verse following he plain∣ly sheweth that he vnderstandeth it of man, which short kind of speaking is verie fit for ve∣hement and earnest speach.

And further by this name All (as we haue alreadie taught out of the second rule) he doth not vnderstand all things created simplie in themselues, but such things as are belonging vnto man, that is to say, counsailes, affaires, all actions, which are vsuall in this life, least wee might suppose the nature of the things them∣selues to be here condemned, the which al∣mightie God hath made. For his purpose is to speake of man his happinesse, that is, so farre as

happinesse may befall vnto man: and when as he was to prooue, that man is most farre from the same, he was also to set downe his vanitie, & not the vanitie of other creatures. And therfore I do not hold with them the which do suppose that Solomon speaketh generally of all things. For albeit that it be true, that the creatures which otherwise are good, are but meere vanitie if they be compared with God, because there is in them nothing firme nor stable: yet that doth nothing at all agree with the proper meaning of this place. For his purpose is to speake of man. Therefore Nazianzen in his Paraphrasis doth thus expound these words: How vaine and vnprofitable are the things and endeuours of mē, what soeuer are belonging vnto men. Yet is it notwith∣standing true, that the vanitie of man hath raū∣ged so farre, that it hath with the infection of his sinne, infected also all other things crea∣ted, as the Apostle teacheth, Rom. 8. chap. 5.20. But the meaning of this place is simple and plaine, namelie, that in the affaires of men, in their busines and actions there is great vanitie, and therefore happinesse is away from them: as which are miserable, full of trouble, vnquiet, combersome, fleeting & vnstable through vn∣certaine alterations, and in a word altogether in bondage vnto corruption.

The doctrine.

1 In that he so precizely condemneth all the

things of men of vanitie, & foresaith that he doth it as a Preacher, we are taught that it especially appertaineth vnto the office of the seruantes of God, earnestly to condemne the vanitie of men, and to thunder against the pride of men, that the wit of man rest not in it selfe, but séeke his felici∣tie and happinesse without himselfe. Let there∣fore their lying vaine bablings goe, who whilest by sundry disputations they seeke man his hap∣pinesse in man, they throwe man downe head∣long into a bottomlesse gulfe of infelicitie or vn∣happinesse. This namely is the difference be∣twéene the trueth and a lie: the one pleadeth man guiltie of his infirmitie and weaknesse, with an healthfull condemnation: the other kéepeth man within himselfe with an hurtfull error.

2 It is also a true note of true pastours, with admonitions and reprehensions, according as oc∣casion and necessitie shall require, to apply this general reproofe of vanitie vnto al y^e parts of life, & there is no doubt but that this way of teaching is a right diuiding of the worde. Contrariwise flatterie, is a badge of false teachers.

3 And out of this cleare and expresse descripti∣on of the vanitie of man we doe learne, how dili∣gently we ought to thinke vpon our vanitie, that we may walke with great carefulnesse in this course of our life and vocation: for if Adam in Paradise left tokens of his so sorowfull incon∣stancie, what shall we doe in this mire of vanitie? Let therefore this decrée of God concerning our

vanitie come into our minde, and let vs not go a∣bout to wash it off with vaine exceptions: for this vanitie is not peculiar and proper either to some one age, or vnto certaine persons, or vnto some one part of our minde, but common both vnto all men and ages, and vnto all partes of the minde, so that there is nothing in man to be ex∣cepted, vnto the which this infection of vanitie hath not reached. And there is a verie notable picture of this our vanitie in Dauid. If man and vanitie (saith he) be put in a ballance, men shalbe founde lighter euen then vanitie it selfe. Yea and in the verie minde it selfe there is most great and most vaine vanitie: and the companion and nurse of this vanitie is corruption and peruersnesse, as appeareth by the saying of the workemaister complaining of the deprauation and naughtines of his worke, that all the imagination of the thought of the heart of men is wicked conti∣nually. This is in déede to know a man his selfe, to stand in néede of remedie, that we may be ea∣sed of our griefe the disease being knowen, that we diligently runne vnto the remedie.

The exposition.

3 What profite The chiefe proposition of the confutation being set downe, he commeth vn∣to the proouing of the same, and in plaine wordes teacheth, vnto what subiect he attribu∣teth this vanitie, namely vnto man: whom he pleadeth guiltie of this vanitie. The summe &

effect is, that this is a token of most vaine vani∣tie, for that men reape no commoditie, of so many and so great labours, which they so toile∣somely take in this life. For this is the Chiefe circumstance of that vanitie, the which he goeth about to prooue, Namely, that all the labours of men are vaine, if they be considered by the outward euent and issue of the same.

The interrogation or asking of a question af∣ter the maner of the Hebrewes, besides the grace of the figure, maketh vnto the certaintie and vehemencie of this matter: for that he in∣treateth of a thing that is not doubtfull, but yet such a thing about the which we all ought to labour with all the thought of our minde, as which is the chiefe point of all our life. And vn∣to this question the answere must be made, namely, that no profit commeth vnto men of their labours, that the proposition may be full, That there is nothing in man, whereby any profite may arise vnto him for the attaining of happinesse: yea and moreouer whatsoeuer is in him, the same to be most vaine: for that he is not able for to enioy neither good things present, nor absent. In getting of them, there is great labour, great wearinesse: in kee∣ping them most great carefull & pensiue hard∣nesse, and in loosing of them the greatest paine of all. For his meaning is not to condemne the lawfull labours in our vocation: but by the is∣sue and falling out of things belonging vnto men (as we taught in the first rule) he doeth

iudge of the labours themselues, the which ma∣nie times passe away in vaine vnto men besides their purpose and meaning.

Nowe mens labours doe perish and are lost vnto them sundrie wayes. Namely through the selfe same miserable care and carking pensiue∣nesse, whereby it commeth to passe, that men cannot enioy euen the present good things, & therefore haue no more that which they haue, then that which they haue not. Moreouer, by the losses and ouerthrowings of the things themselues. By how many and how notable ex∣periences is it founde true, that men do roule the stone of1 Sisyphus, & profit not one whit, yea that they build the tower of Babel? To con∣clude by death it selfe, the which doth cause vs, will we nill we to leaue behinde vs heapes of things that are most deare vnto vs, for accor∣ding vnto the first rule wee haue to note, that Solomon speaketh according vnto the iudgemēt of man his reason, which determineth of the things themselues by the issues of the things: she seeth death to be the end of all things, and that all one estate tarrieth for all men later or sooner, the which without all doubt shall come at the last at his time. This is the knitting toge∣ther and meaning of those wordes.

The old translater hath verie well expressed the Hebrew word which is translated Profit, say∣ing, What is there more remaining vnto a man? It signifieth that which remaineth, that is to say,

profit or commoditie, that which is ouer and aboue, Rom. 4. aduantage, or gaine. What is the fruite of labour? For after labour fruite is looked for, but what remaineth vnto men after so ma∣nie labours taken? Nothing, that is, wearinesse and vaine hopes.

Furthermore he doth most clearly set downe the endeuours of men. The Hebrew word sig∣nifieth miserie or trouble, to wit, that carking and pensiue toyle, wherewith men turmoyle themselues, as he in Terence vexing & toyling himselfe: in which number are euen the most wise and also the most wittie.

He sayth All, to signifie and expresse that vn∣cessant wearing, wherein men wrastle, so long as they liue in the course of this life: when a man is come vnto the goale, he must begin a∣gaine at the setting forth. And it is a race in which one must run too and fro, and not right forth, in which namely there is no end, but the easing of one wearinesse, is for the most part the beginning of a greater.

He addeth, Vnder the Sunne, both to expresse the place of this pilgrimage, in the which wee must trie these masteries, that is to say, this vale of miseries lying vnder the Sunne: and al∣so to comprehend whatsoeuer the whole world doth containe: least we might thinke that there were some part of the earth (as it might be the fortunate ylandes) free from the miseries inci∣dent and falling out vnto the life of man: but

that we should know, that how farre soeuer the earth stretcheth, euen there this calamitie and miserie tarryeth waiting for all men. But the name of the Sunne is more maiesticall, as the which namely being the brightest of all the starres doth as it were viewe all landes with his light, neither is there any thing in the whole world, the which doth not feele his efficacie, force and power.

The Doctrine.

1 In the gouernement and ordering of our whole life, experience teacheth this to be true, both in the ruling of the common wealth, and al∣so of our priuate families, that the house is buil∣ded in vaine, vnlesse God doe builde it, and that the citie is watched in vaine, vnlesse God doe watch it and gard it: and to be short that the en∣deuours of men are to none effect, vnlesse they be vpholden with a certaine singular blessing of God. We must not therefore be so sottish and foolish, as to depend vpon our owne strenghtes, but ought to commit vnto God both the common wealth, and our families, yea and moreouer the course of our vocation and whole life, and ear∣nestly to call for his helpe, that he would not suf∣fer our labours to be in vaine: if we depend vpon our selues we shall finde that the victorie is not of the strong man, nor good successe of the wise. With this remedie therefore wée are to helpe this vncertaintie of life, that according vnto the

compasse of our calling we doe in such sort follow honest labours, that we burne not with desire that can not be filled, but beg our dayly bread of God, and whatsoeuer issue he shall giue vnto vs, that we reckon the same as gaine, and cut off long hopes with short space that we haue to liue.

2 Furthermore, we ought in such sort to frame our selues, that we doe not inclose y^e fruits and profites of our labours with the boundes of this life: but our life is in such sort to be ledde, that our conuersation be in heauen: let vs here sowe in faith and hope, the which we may reape in déede in heauen: and let vs knowe that there is reserued for vs of God a reward of all our la∣bours.

3 Let vs also remember our infirmitie and weaknesse, let vs know that we are vnder the Sunne: and therefore let vs modestly kéepe our selues in this lownesse of our estate: yea & more∣ouer let vs consider the ende of those men to bée shamefull, which are proude in so great vncer∣taintie, and set their owne counsailes against the prouidence of God, the which is in déede after the maner of Gyants to séeke to clime vp to heauen, and through foolishnes and madnes most shame∣full to forget their owne estate.

4 Also when as the Lord hath laide vpon this life of ours this condition, let it not be any won∣der vnto vs in this life, if we féele such prickes, but let vs asswage these common burdens and discommodities of life by calling vpon the name

of God and with silence, and let vs so much the more diligently thinke vpon that better estate, which abideth for vs in another life: and let vs assuredly hold, that verie death it selfe is an en∣trance vnto the life that is happie and immor∣tall.

5 Nowe if in bodily and worldly things man his abilitie be so weake, howe much more weake shall it be in those things which appertaine vnto the life euerlasting: in which the powers of man are not onely féeble, but also none at all?

The exposition.

4.5.6.7. One generation I read these fowre verser in one rewe together, because that they containe but one certaine and simple matter, to prooue that first and principall proposition concerning the vanitie of the life of man. It is therefore the Second circumstance of that general confutation, taken from the vncertaintie of mankinde, making a comparison with things without life: the which according vnto the or∣dinances & lawes of their natures, do constant∣ly keepe their courses among the sundry ru∣ines and changes of mankind. And it agreeth with the argument and matter alreadie layde open after this maner, How can man reape any certaine fruite and profit of his labours, when as all mankind is carried about hither and thi∣ther with a most vncertaine motion? For in this vniuersalitie of nature, there are some certaine

and as it were set dueties and offices of things, the which are kept assuredly. The Earth stan∣deth in the middle place of the whole world, as namely the center therof, and the seat and dwelling place of all liuing creatures. The Sunne hath his risings and goings downe, the which he keepeth with an vnwearied course. The Wind, albeit that it haue his passages from sundrie partes of the heauen, yet it keepeth the same constantly. Likewise the ebbing and flow∣ing of Riuers from sea vnto sea is diuerse and manifold, but yet the same such, that it remai∣neth all one & constant. To be short all things according vnto the measure of their creation, haue their setled and stedfast boundes, within the which they keepe themselues: but what is more vnstedfast then mankinde, what more weake, when as seuerall and particular men doe dayly die, and are dayly chaunged with a cer∣taine vnstable and vnsteadie motion, so that one age diuerslie followeth another with sun∣drie chaunges, and there fal out horrible rents in mankind, in the ouerthrowes of cities, king∣domes, families, and in the destructions of men themselues? Here therefore is a comparing of man with other things created, by whose more strong estate his weaknesse and vncertaintie is more euidently shewed.

That this is the proper and true meaning of this place, the circumstances themselues being wisely & diligently weighed, I hope the learned

wil iudge: albeit that it be diuersly expounded by the interpreters. Some thinke that it is a [unspec 1] similitude taken from the motions of the sunne and of the waters, so that in these should be set forth as it were a picture of the vnstedfastnesse and turning vp and downe of the like miseries in the affaires of men, the which miseries can not be letted neither by the deuise, nor wise∣dome of man, that it should be a most simple applying of the similitude thus: like as the Sunne and the water haue continuall turnings and goings about, so the affaires of men toge∣ther with the miseries which are mixed with them, are turned vp and downe, neither can the troubles at any hand be letted by the counsaile or wisedome of man. The which doctrine in deede is most true, like as the same is manifest to be seene in matters both publique and pri∣uate: but the proper circumstances of this place are not agreeable therewith in euerie re∣spect, as it will appeare vnto him that more [unspec 2] heedefully shall consider the place it selfe. O∣thers suppose that it is no similitude, but that these things are alleaged for themselues, to confirme the general proposition, Al is vanitie, So that Solomon beginneth at the very groundes and causes of things, that is, with such things as by their restlesse motion declare their vanitie: and as concerning the Sunne they say that he plainely speaketh these things, the which is the cause of the generation and destructiō of these

inferior things, and hath great rule ouer them. Others doe in such sort consider of the simili∣tude, [unspec 3] that they apply it after this manner: as these things continually keepe a set course: so men are not changed, but alwayes abide in the same lightnes, curiositie, & restlesse inconstan∣cie of their affections, and are neuer a whit taught or amended by others examples. The Rabines and Ierom transforme and turne all these things into strange allegories, in recko∣ning vp of the which I would be afraide to a∣buse the patience of the reader, with the rehear∣sall of so vaine trifles. Therefore letting passe these things, I nothing doubt but that the wise reader will be satisfied with the former exposi∣tion, as being the most plaine and most true. The summe and effect is, Hereby the vanitie of the life of man doth most especially appeare, for that whereas all things created, yea such as are voide of reason doe stedfastly keepe the set courses of their creation, man contrariwise is often changed euery houre, and his ages doe passe away in great diuersitie and alteration.

Now the words are diligently to be weighed and considered. The Hebrew word Dor doth signifie an age, or world, or rather, (as the lear∣ned Hebrewes affirme) the dayes which man liueth in this world: the word being deriued of a verbe which signifieth To dwell: that so the condition and estate of man may be signified, as which namely is such, that it hath here no

certaine abiding place, but onely as it were an Inne to lodge in graunted vnto it. For so man ought to thinke. Men therefore succeede and come one into the place of another, & sundrie are the alterations of sundry men, & often are the chaunges of mankind, the which are noted by the expresse words of going and comming: as if the life of mā were vncertainly tossed vp and downe as it were with flowing and ebbing. Of this shortnes & inconstancie wherewith man∣kind is diuersly tumbled about, as there are no∣table descriptions euē among the heathen wri∣ters, so this life of his especially, & daily expe∣riēce, do hereof set forth true & liuely pictures.

Against this vncertaintie of men he setteth the constant firmenes and stayednesse of the earth, But the earth standeth for euer, the word therefore of stānding is matched & set against the words of going and comming, by the which we haue said the chaunge of mankind to be noted. And he hath verie fitly vsed the word of standing, spea∣king of the Earth, to signifie the vnmooueable firmenesse thereof, the which as being the cen∣ter of the world doth stand in deede, as in the Psal. 104. ver. 5. the true Philosophie doth say. The earth then obserueth & keepeth the office inioyned vnto it of God, both to be the midst of the whole world, and also the seat of liuing creatures, when as in the meane season not on∣lie some particular men doe die, but also many generations of men, cities, kingdomes, em∣pires,

are diuersly changed. Also the word Gno∣lam, (or according vnto some) Hholam, is knowē to signifie the space either of a long time, or else euerlasting. But in this place vnto vs Chri∣stians it is manifest out of the doctrine of di∣uine and true Philosophie, that it is not taken for an euerlasting time, but onely for a long time: which Philosophie teacheth that the world is not eternall, but that it shall perish at his time, albeit these things also are spoken by the way of comparison in regard of the short∣nes of the life of man being as it were but of a dayes continuance, so that in this respect the earth may seeme to haue a certaine eternitie. He maketh mentiō of the earth in the first place, as being better knowē vnto vs, & in which do be∣fal those changes of mākind, whilest it as a most strong pillar, remaineth firmly among those al∣terations of worldly things belonging vnto man.

Vers 5. He sayth also that the Sunne doth his office as it were his taske, with a constant and perpetuall race, so that he neuer wandreth from his appointed course. And he vseth a no∣table & very liuely description of his course, as if the Sunne did cōtinually runne as it were be∣tweene certaine marks of a race or goale, and did so seeke vnto the marke, that so soone as he is come thither, he runneth againe the same race renewing his way, & so with running too & fro, goeth from the East vnto the West, & so

backe againe from the West vnto the East: and so without ceasing executeth the partes of his office since the time of his creation. The worde Schoeph signifieth not onely to breath, but also as Mercerus hath noted very wel, to looke vpon. And both significations agree very well with this place: for the Sunne is set forth as it were panting and striuing to reach vnto his marke: the which he looketh vpon to this ende, as they do which are desirous to come vnto the mark: such maner of descriptions as are eueriwhere to be found in both Greeke and Latine Poets, the which of purpose I ouerpasse. The Sunne therefore with set boundes of his race, and e∣quall distances of time, pointeth and marketh out the yeere, monethes, dayes, and doeth constantly continue in this his vocation as it were, when as mankinde euerie foote receiueth diuerse formes, diuerse changes and alterati∣ons.

Verse. 6. I altogether vnderstand the whole sixth verse of the Winde, and not of the Sunne, as other interpreters doe. Namely, the issuings forth of the winds as contrarie one to another, out of the foure quarters of the world: the which cannot be sayd of the Sunne, the which is carried about from the East vnto the West, through the force of the first mouer or fir∣mament, and with a peculiar motion of his owne, proceedeth from the West vnto the East: and goeth not into the South or North. And

he maketh mention of one wind, the which go∣eth through the foure quarters of the worlde diuersly by set and constant spaces, or at least wise, by whose commandement, as it were the commaundement of some great King, all the windes are mooued: in which words there ap∣peare some steppes of the opinion of the olde Philosophers concerning the windes, who did thinke that there was but one winde onely, and that the same was diuersly mooued & carried hither & thither. Doubtlesse it is a thing most true, that the winde is not euerie beating of the aire, and that the diuerse names according vnto the terming of them by men, were not gi∣uen in vaine: but that the powers and qualities of the windes are diuerse and contrarie, the which doe blowe from certaine and set places, and do order their blastes with a certaine grea∣ter power some one then an other: as is shew∣ed, Psal. 104. and 107. The which miracles of the winds, the writings of the Philosophers: do shew not onely vnto the learned: but also the most euident effectes doe make apparant vnto the vnskilfull. But the more deepe & through discourse of this matter I leaue vnto the schooles of the Philosophers.

He sayth also that the VVaters doe constantly keepe the course appointed them by God: and that in such sort, that the riuers doe rise out of the sea, and returne into the sea againe, with a certaine vnceasing passage. The exquisite and

exact treatize of the waters, like as of the winds I turne ouer vnto the Philosophers: neither doe I bring straunge doctrine into these wri∣tings, yet is it the duetie of an Interpreter at least wise to note by the way, such things as are spoken by the way. Aristotle noteth this to be the originall and beginning of riuers, namely that the aire thickened in the earth by reason of colde doeth resolue and turne into water: and that it doeth not onelie drawe out water in the holes of the earth, that it may spring forth from thence, but also to mini∣ster and yelde continually newe matter, for ri∣uers to come thereof. Yet this was the opini∣on of olde Philosophers concerning the be∣ginning of riuers, That they both arise out of the sea through secrete and priuie passages of the earth, and doe flowe againe and runne in∣to the sea, which appeareth both out of di∣uerse places of Plato, and also out of the flatte wordes of Aristotle, finding fault with this o∣pinion, which Solomon doeth here set downe, but that this last opinion is more agreeable vn∣to reason then the former, it is manifest by plaine reason: for except the water of the sea, were conueighed as it were by certaine secrete pipes through the earth, and except all the water of all the riuers, which runneth into the sea, did againe come forth of the sea: who doth not see that it can by no meanes by cho∣sen, but that the water, if it were but only of the

riuer Rhodanus running euer since the begin∣ning of the world, shoulde nowe long agoe haue filled the whole sphere of the ayre? Moses doubtlesse a true teacher of true Philosophie, teacheth that God woulde haue the waters gathered into one place, and the drie land to appeare: of the which principle of naturall Philosophie wee ought not to seeke any bet∣ter Interpreter, then the holie Ghost him∣selfe, who in Dauid Psal. 104. sayth, That the earth at the first was couered with the waters as with a gar∣ment: but that it departed at the certaine commaun∣dement of God, and that there were appoynted vnto it certaine boundes, within the which it should keepe it selfe, and that the flouds and fountaynes doe spring from thence, for the diuerse vses of liuing crea∣tures, yea and especially for man himselfe. Question∣lesse, it is manifest by the verie principles of nature, that the earth as the heauiest element, by the law and ordinance of her nature, ought to take the lowest part of the whole world: and therefore that the water, as next vnto the earth in heauinesse, should also haue pos∣sessed the place next vnto the earth, that is to say the face of the whole earth, vnlesse the pe∣culiar commandement of God the workmaster had stepped in betweene: by the force & power of which commaundement some part of the earth shoulde remaine drie, from the wa∣ters, and should afoord a place for all liuing creatures, & for man especially, to dwel in, for

whose sake all liuing creatures were created. Nowe that the sea might fulfill this comman∣dement of God, there were made passages and as it were pipes vnderneath the earth, by the which plentie of water might be conueighed, and might also be giuen for the vse of liuing creatures. That this is the reason of the con∣ueighing of riuers as it were by pipes vnder∣neath the earth, the which come out of the sea, and returne againe into the sea, the absurditie of the contrarie doctrine seemeth for to con∣firme and prooue. For who will beleeue, that of the aire thickened in the holow passages of the earth, so great plentie of water can be yeel∣ded, that it is sufficient to make so many and so mightie riuers? But this is vnto me a most strong reason, why I doe beleeue the originall and beginning of riuers to be such, because So∣lomon sayth so: the best naturall Philosopher of all Philosophers farre away in my iudgement: whose Phisickes & naturall Philosophie if they were extant and abroad, I would preferre them before all the writings of Plato and Aristotle. But ynough and too much of this matter.

There are therefore certaine and set offices of the Earth, The Sunne, The VVindes, The riuers, and all other things created haue their proper and appointed workes and seruice, in which they are constantly occupied: but both seue∣rall and particular men doe dayly die, and so many and so great changes doe fall out euen

vnto mankinde it selfe, that he seemeth by no meanes to be able to stand: the which doubt∣lesse is a most certaine argument and token of his inconstancie and vanitie.

The doctrine.

1 In that he setteth before vs so notable a pic∣ture of our vncertaintie, it appeareth how vaine the studie of man is to haue themselues and their name that must die, to continue many ages, the which vanitie as the holy Ghost doth sharpelie rebuke, so are there manie notable examples of God his iudgement against it, not onely in per∣sons, and families, in the common course of life, but also in famous Monarchies the which albeit they were grounded vpon great foundations, yet are they so fallen, that hard and scarsely there are remaining any tokens of them. Such chaunges and ouerthrowes the Earth hath séene, the Sunne hath séene, the Riuers and other things created haue séene, the which those Gyantes with their expeditions haue wearied: yet they are dead, these continue euen vnto this day.

2 Of like vanitie doe men offend, when as be∣ing yet aliue they certainlie determine of things to come for many yeeres: when as they can not make accountes in so great vncertaintie of life, by any meanes of one day, which cleare sighted∣nesse of the wit of man, the holy Ghost accuseth of follie or madnesse: and experience doth plenti∣fully teache the same accusation to be true: that

we should betimes learne to liue for the present, and commit all our affaires vnto the prouidence of God, and so order our life, as if we should die to day or to morrow.

3 That which he sayeth of the firmenesse and stedfastnesse of things without life, is diligent∣ly to be marked. Howe manie chaunges doe happen euen in things without life, famous ex∣amples doe declare. The causes of such chaun∣ges are by no meanes to be layde vpon fortune, as some vngodlie persons doe, pretending for the excuse of their foolish opinions a certaine madnesse voyde of all Philosophie: (for what is more farre from the knowledge of Philoso∣phie, then to take awaie Cause out of the world?) neither are they simplie to be attributed vnto na∣ture: sauing so farre as nature, is a fellowe worker and seruant of God the workemaister. There fall out then great alterations in the things themselues, either by Waters, Fires, Earthquakes, or other greater casualties. But yet nature her selfe, among those particular chaunges, from the time of her creation euen vnto this day, is, and shall be preserued, so long as it shall please the Workemaster: who hath giuen vnto it, if it be compared with particular things, in a maner an immortall and euerla∣sting firmenesse, but yet the same at his will and pleasure whollie, as also the more sounder Philosophers doe acknowledge, who as they af∣firme the world to be created by God: so also they

say that there was giuen vnto it an immortalitie (but such as was renued by God & wholy fitted by the pleasure and will of y^e Workmaster) that looke by what power the world was knitte and compact together, by the same likewise it is to be dissolued, when, and after what maner it shall please the Workmaister. Away therefore with those prophane Smatterers in Philosophie, who out of this place falsly vnderstood, doe fond∣lie maintaine that the worlde is sayd to be euer∣lasting.

4 It is more ouer to be noted in that same good order of nature, and in the constant obseruation of the same, howe great reproch is as it were with a burning yron marked in our lightnesse. All creatures do their dutie, they kéepe the lawes appointed vnto them without wearinesse, they o∣bey their Maker. Onely man, for whose sake the world was made, rebelleth against God, & brea∣king the lawes of his creation, is carried away headlong into all outrage of sinne: according as it is cast into the téeth not onely of the rascall sort, but euen of the verie same that were taught by the voyce of God, by the Prophet, The Oxe and the Asse haue knowen the crib, &c.

5 This furthermore is to be remembred, that this certaine order of nature is in such respect and so farre constant and stedfast, that God not∣withstanding, the maker and Lorde thereof, may chaunge it at his pleasure, accordingly as he is disposed either to execute his iudgementes vpon

men, or bestowe benefites vpon them: as it is manifest both by the floud, and also by that histo∣rie of Iosua worthie to be remembred, at whose commandement the Sunne stoode still, Gene. 7.17.8.22. Ios. 10.12.

The exposition.

All things] This place is diuersly expoun∣ded. Some thinke that it is a conclusion of the things going before: that if the first Elements and principles be subiect vnto vanitie, and con∣tinuall alteration, how much more the things that haue their beginning & are made of them? And that therefore the conclusion is after this maner, That man is not able in wordes to vtter the wearinesse of those things, how greatly they are dayly chaunged, and neuer continue in one estate. Some thinke that the studies of Philoso∣phers are found fault withall, wherewith they search out the natures and causes of things, as if this were euill, and not able to be vttered. O∣thers iudge that this is the plaine meaning of these wordes, That the vanitie of man is so di∣uerse and manifolde, that it can by no meanes be expressed in wordes.

I detest the sophistical and foolish ignorance of them, which say that the studie about the searching out of the things themselues is to be condemned, if they thinke this to be vnder∣stoode simplie: for that they thinke the singu∣lar giftes of God, as sciences and artes, to be re∣fused

because of their hardnesse. But hereof shall anon be spoken more conueniently in his place. I cannot embrace the opinion of the former and latter, albeit that it be not disagree∣ing with the trueth, because it is not agreeable with the proper meaning of this place.

What then? Truelie I take it to be a new rea∣son vsed to prooue that principall proposition concerning the vanitie of man, from the weak∣nesse of man his wit, making a comparison with the things themselues; to wit, in vnder∣standing of the which there is great hardnesse and darknesse: so that this is the Third circum∣stance of that generall confutation of the vani∣tie of the life of man. That the wit of man is not able to vnderstand the things themselues, howe then can it at his pleasure determine of them? And yet that men doe so beare them∣selues, as if by their counsailes and endeuours they were able to rule the whole world. I think therefore that here he intreateth expressely of the weakenesse of the wit of man, the which in as much as it is the better part of man, there cannot be alleaged a fitter reason, to prooue the vanitie of man.

By these wordes Kol debarim, I vnderstand all things: (according vnto the proprietie of the Hebrewes, which put Daber a Word, for the thing it selfe: as the Greeke wordes L••gos and Rhema are often taken, Luke 3.15.) but especial∣ly belonging vnto men, of the which his pur∣pose

is chiefely to speake: and yet do I not shut out naturall things, so farre as they may be knowen. He calleth thē laborsom passiuely, as in knowing & vnderstanding the which, much paintaking and labour is to be vsed, as if he should say, all things are intangled and wrap∣ped in great hardnesse, lie in great darknesse. And it is manifest by the whole discourse, that he speaketh of such things as befal vnto the so∣cietie and fellowship of mankind.

Such therefore sayeth he is the nature of things: contrariwise, he teacheth that the strength and power of the wit of man is weake in comprehending and vnderstanding of them. The tongue is not able to expresse them, nor the other senses to apprehend them. The word Isch I take in his proper signification, for a cer∣taine singular, and excellent man, according vnto the common signification of that word: that he may flatly note all the powers of the wit of man, howe great and excellent soeuer they may be. (Neither is a man able to vtter them) that is to say, the tongue is not sufficiently able to expresse them. And by that which followeth, or which may be concluded hereupon ought to be vnderstood that the wit it selfe is not a∣ble ynough to conceiue them, for the things which we conceiue in mind, we vtter by speach: and reason goeth before speach: and speach is the waiter and seruant of reason. He adioyneth the other senses, or rather the instrument of

the senses, by which commeth the true powers to iudge of things, to wit the eye, in seeing: the eare, in hearing: which are the chiefe instru∣ments to attaine vnto knowledge by: yet he affirmeth all them to be ineffectuall and of no force, vnto the certaine conceiuing of things: he graunteth that we haue a desire in deede both to heare and also to see, but the same vn∣profitable: as namely in the which the mind cā not soundly rest and be satisfied.

9 What is there the which] He giueth a reason why he termed the things laboursome, and sheweth that he speaketh expressely of things belonging vnto men: for he sayth, Vnder the Sunne, that is to say, in this life: as we haue ex∣pounded before. Namely that the things and affaires belonging vnto men are such, that they can hard and scarsely be comprehended and conceiued, because they are carried about with vnstedfast and vncertaine chaunging, and for that the same runne backe againe as it were in a certaine circle, and with a wandering violence are driuen about too and fro: whereby their vncertaintie and inconstancie may be percei∣ued. Therefore that there is nothing new, but that the selfe same thing in diuerse ages doth after a diuerse sort arise and come vp againe, so that nothing can be defined or found out. He vseth an asking of a question for the vehemen∣cie and making plaine of the matter, and re∣peateth the same speache in two verses all to

one ende.

10 & 11. There is some thing] For this is no new argument, but a garnishing of the olde. And this kinde of speache vsed after the maner of imitation, or counterfaiting of another man his speach, giueth a light and beautifying vnto the sentence: like as also these wordes, There is no remembrance, &c. are vsed to amplifie and in∣crease the matter in this sense, Like as the re∣membrance of things done before, so farre as appertaineth vnto vs, is perished, so also the re∣membrance of the things that are nowe, in re∣gard of our posteritie, shall after the like maner perish: for the things which are now done of vs, and are present vnto vs, shall be past vnto our posteritie. Therefore whither soeuer the sharpnesse of the wit of man can pearse, what momentes of time soeuer it can conceiue in minde, it altogether commeth to passe that the remembrance both of time present, time past, and also time to come, must needes perish. This is that imaginarie or supposed eternitie of mē, most like vnto a swift dreame, so that no man is able to determine any certaine thing of it. Thus by the manifold and vnstedfast chaunge of things he describeth and setteth foorth the darknesse and hardnes of them.

Yet is it not his meaning to bring in an vn∣certaine knowledge or doubting of things, ei∣ther such as Anaxagoras, or such as the Academik Philosophers helde and maintained, as if in

things all things were so vncertaine and vnde∣terminable, that we ought to doubt of all things: (for that the vncertaintie of things, such as we finde by experience in our selues, ariseth not of the things themselues, but of our owne selues) but this simplie is his meaning, that by the often chaūge of things falling out, vnto men, it is altogether manifest, that Happi∣nesse can by no meanes be found in this life, tossed about with so many tempests & stormes of chaunges and alterations.

And of this saying there is a most strong and very euident demonstration and proofe. Let vs view and behold the processe of time past, so far as we are able to call vnto minde. In how great varietie & vncertaintie shall we finde the whole course of old histories to be? We shall haue no certaine and assured knowledge, but a rugged and rustie gessing at those matters. And out of infinite store of examples to take one or two, that whole age the which went before the flood and those first Monarchies, of Assyria, Babylon, and Persia if you except those things which are written in the Bookes of the scriptures. What are they else I pray you, then hornes and fe∣nowednesse of forworne antiquitie? The Ro∣mane common wealth, albeit that it were ligh∣thened with a greater light of histories, yet it lyeth in great darknesse and vncertaintie: so that as hard and scarcely any small fragment is remaining of the same, so scarcely coulde the

memorie of things done, whilest it liued and florished, be preserued. But that I let not passe more neare and home examples, which of vs is ignorant in how great darknesse the historie of the kingdome of Fraunce is wrapped? I speake not onelie of the beginnings of the first kings Pharamundus, Merouaeus Clodouaeus, and others of greater name, in the histories of the which there is none well in his wits, which seeth not many ridiculous and fond tales to be told: but euen of the more famous and renowmed Caro∣lus Magnus, Hugo Capetius, who in the light of histories ought to be better knowen, and also for the originall and beginning of their fami∣lies, of the which afterwards kings haue comē. But what doe I speake of the persons them∣selues? The lawes also, vpon the which that great and famous Monarchie was grounded, and especially that lawe, which is called Lex Sa∣lica, the foundatiō of the kingdome of Fraunce, with how great vncertaintie is it striuen about: so that vnlesse we did knowe it to be receiued from the fathers as it were by tradition, we were vtterly to iudge it to be a meere idol, and counterfeit of a thing that neuer was? That I deale no more at large vpon so verie large a matter. Moreouer this vnstedfastnes of things belonging vnto men doth especiallie appeare by the things themselues, in the which is ap∣parant that restlesse and vnsatiable desire of the heart of man the which can by no meanes

be satisfied with things present whatsoeuer they be. Examples of the which vnsatiable desire the common course of life doth plentifully afoord. We no more haue those things which we haue, then those things which we haue not, & there∣fore we doe no lesse desire the things which are in our power, then the things which are not. And moreouer the desires of the same things do daylie renue. We stumble dayly at the same faultes and at the same offences. Pyrrhus swal∣lowed downe in his minde diuerse countries, for whom his owne countrie Epirus might haue beene ynough and too much. One world was not sufficient for Alexander of Macedonia. Iu∣lius Caesar was not contented to beare the chiefe rule in his common wealth. Such is the madde couetousnesse of man his desire imagining the same things, to be as it were new, when as they come againe, euen the same, and the halfe is more then the whole. And that there is no New thing to be found in the societie of mankinde, appeareth by all the chaunges and alterations of kingdomes and Empires, in the which no∣thing else commeth to passe then that which hath been, and one forme of a common wealth springeth of another, according as the wise po∣litikes doe shewe. Of a Monarchie commeth a Democraci: & of a Democraci a Monarchie: The people of Rome being wearie of the tyrannie of their kings droue them out of their kingdome, and altering the forme of gouernment, set

themselues at libertie, made vnto themselues Consuls and Tribunes, reserued the highest power and authoritie vnto themselues. The same people, after that the commō wealth once grewe vnto a mightie greatnesse, making a law for a King, gaue away all the authoritie from themselues vnto Caesar, that is to say, placed a King to raigne ouer them. So nothing is newe in mankinde. The same artes and subtilties are put in vre againe at this day, the which were vsed long ago. That which liked vs long ago, and with long wearing and lothsomnesse was growen out of vse, now recouering againe his olde authoritie, beginneth to please. This is the circle of things belonging vnto man, as it were the turnings and windings of a Labyrinth or Mace, by which we goe oftentimes the same way. Thus farre is it to be vnderstoode that there is no new thing vnder the sunne, that is to say, in this life.

The other sayings which are alleaged as contrarie vnto this, I create a newe heauen, &c. And, Beholde all things are newe. And, Of the newe creature in the Church, and such like, are foolishly and besides the purpose set against this: and it were a follie to stay any longer in confuting of them.

The doctrine.

For as much as the knowledge of humane things is so vncertaine and so weake, as we must

at no hand so handle the matter, that we place happinesse in this life that is fléeting, miserable and subiect vnto a sepulchre full of forgetfulnes: so are our mindes to be enlightened with the light of a certaine better knowledge, that wée may also growe vp into an hope of a better and a more happie life, in the which doubtlesse we shall finde assured & immortall happinesse: the know∣ledge of the which happinesse is to be set against the miseries of this vnstedfast and vncertaine life, that we may both ouercome them with a more valiant minde, whilest we are in this life, and may also most certainly sée and behold out of the darknesse of this dungeon, that immortall light, the which in that place abideth for vs in most ample and full maner.

2 Against man his curiositie we are also to set this remedie, namely to know that the sharp∣nesse of the wit of man is blind euen in the view∣ing of the things of this worlde, vntill that it be enlightened with the true light of the knowledge of God: vpon the which onely we ought to de∣pend, that the word of God may be a lanterne vnto our féete, that is to say, the guide of our whole life: that they are in déede the true and faithfull counsailours, & that we thinke the same to be a most safe way to iudge both of our owne and also other mens matters: and as the Gospel containeth promises of both liues, so also that it shall be verie well with vs in regard both of bo∣die and minde, if we doe follow the guidance of

the same, that is to say, if we séeke the kingdome of God, and his righteousnesse, and doe make him the principall and chiefe ende of our whole life.

3 And as for our vnsatiable and restlesse desire, let vs thus bridle it, that we be contented with things presēt, & séek for nothing more: let vs ear∣nestly embrace the golden sufficiencie and con∣tentednes, and as it were fasten our mindes with this naile, least that leaping hither and thither with an vnaduised sway, it take from vs tran∣quillitie and quietnes, which is the only solace of our life: and therfore let vs bid so hurtful an ene∣mie to depart most farre awaie from vs, who o∣therwise will take away from vs that which in life is most néedefull to liue withall.

4 Moreouer, let vs search out of y^e monuments of God his prouidence, that is to say, out of the word written, the causes of the chaunges, where∣with both the common life of man, and also the societie and fellowship of all mankind is sundrie wayes dismayed: and let vs know, that then in déede we shall be verie well sharpsighted euen in the discerning of politike affaires, when wée shall be wise out of the same word, in the which there is no doubt that these fountaines of true an∣tiquitie are contained: namely, that God the go∣uernour of mankinde doth most wiselie rule all euen the verie smallest and least points thereof, that he doth gouerne families, common wealths, kingdomes, all empires, and euerie particular man: but especially that he hath a singular care

ouer his Church, y^e which he preserueth amongst hurliburlies of the world, the ruines and ouer∣throwes of kingdomes and empires: and there∣fore that she is not onely the kéeper of true anti∣quitie, but also the witnesse and discrier of all those chaunges, she her selfe being not at all sub∣iect vnto alteration or chaunge. Therefore as Habacuc saieth, Let vs goe vp into the watch-tower, that is to say, let vs out of the worde of God, and in the bosome of the Church behold the confusions of the perishing worlde, and let vs wisely iudge of them,

This is the generall proofe of the confutation, namelie, that in the whole life of man there is great vanitie: the which Solomon hath prooued by the vnstedfastnesse and shortnesse of life, the vnprofitable successe of man his labours y^e weak∣nesse of the wit of man, the forgetfull darknesse of the things themselues, and the sundrie chaunges and alterations of the same.

Notes

• The purpose of Solomon in all this ser∣mon.
• A note of tru•• felicitie.
• Maior.
• Minor.
• Conclusion.
• The generall proposition.
• An especiall duetie of a Preacher.
• Substantiues in stead of adiectiues.
• Repetition of the same wordes.
• What is to be vnderstood by this word (all)
• Nazianzen.
• An especiall duetie of the seruantes of God.
• A true note of true pa∣stours.
• Men ought diligently to thinke vpon their vanitie.
• Hee prooueth all men and all affaires of men to be subiect vnto vanitie.
• What this fi∣gure interro∣gation im∣porteth.
• The lawfull labours of our callings not condem∣ned.
• Mens labors are lost sun∣dry wayes.
• By ouermuch care and pen∣siuenesse.
• By the losse of things.
• 1

  That is, they take endles paines to no purpose By death it selfe.
• Menedemus.
• All.
• Vnder the Sunne.
• Without the blessing of God our la∣bours are in vaine.
• The reward of our labors is not to be looked for in this life.
• Men musical to remem∣brance their infirmitie.
• The encom∣brances of this life are to be borne with prayer and patience.
• Man hath no strength at all in heauenly things.
• The second circumstance.
• The earth.
• The Sunne.
• The Wind.
• Riuers.
• Diuerse ex∣positions of this place.
• The Rabines and Ierom.
• Dor.
• The word standing.
• Gnolam, or Hholam.
• The Sunne.
• The winde.
• The opiniō of the old Philo∣sophers tou∣ching the windes.
• The waters.
• Aristotle his opinion con∣cerning the beginning of riuers.
• The opinion of old Phil••∣sophers.
• Plato.
• Moses.
• An absurdi∣tie.
• No naturall Philosopher comparable vnto Solo∣mon.
• Vaine is the endeuour of man to conti∣nue the me∣morie of his name vpon earth.
• It is vaine for men that haue no assu∣rance of their life, to make accounts as if they had a long time to liue.
• The causes of the chaunges that fall out in the worlde are not to be ascribed vnto fortune, nor yet vnto na∣ture simplie.
• This place doeth not prooue the world to be euerlasting.
• The constant course of things natu∣rall, condem∣neth the in∣constāt light∣nes of man.
• God can al∣ter the course of nature.
• Diuerse ex∣positions of this place.
• Sciences and artes are not to be reiected because of their hard∣nesse.
• A third cir∣cumstance.
• The wit of man is not a∣ble to vnder∣stand the na∣tures of things.
• Isch.
• Great vn∣certaintie in the things of men.
• The memorie of all times must perish.
• Against the foolish opiniō of the Aca∣demik Phi∣losophers.
• No certaintie in the most auncient hi∣stories.
• The common wealth of Rome.
• The kingdom of Fraunce.
• Salica lex.
• Pyrrhus.
• Alexander.
• The people of Rome.
• We are to hope for a far better life, then this present.
• A remedie a∣gainst the curiositie of man.
• A bridle for our vnsatia∣ble desire.
• The true causes of such chaunges as fall out in this life, are to be sought for out of the word of God.
• A short re∣petion of the principall prooues of the first con∣futation.