THE Iewish Rabbines prescribed vs this excellent rule for the right vnderstanding of euery text of Scripture : Qui non aduertit , & quid suprà , & quid infrà scriptum , is planè peruertit viuentis Dei verbum : He that weigheth not what is written , both aboue and below , shal neuer well expound that is written betweene them . Now , if we proceede by this rule in expounding of this Scripture , wee shall finde that King Salomon in this booke of the Preacher , had a two-fold end , the one of them subordinate vnto the other . For first , if we looke vpward to the beginning of this booke , we shall there finde this sentence which I now haue read vnto you , Vanitie of vanities , all is vanity : wherein his end and scope must needs bee , to bring vs out of loue and conceit with earthly things , as being vile and vnprofitable , nay , hurtfull and damageable ; which there he implieth by this title of Vanity . Secondly , if we looke downeward to the end of this booke , we shall there finde this sentence , Let vs heare the summe of al , Feare God and keepe his commaundements , for this is the whole duety of man : Cap. 12.13 wherein his end must needs againe be , to bring vs into loue with diuine and heauenly things , Col. 3.1 . and ( as the Apostle Paul aduiseth ) to make vs seeke those things that are aboue , as comprehending in them the onely true felicity ; So that King Salomon in this booke hath ( as I said ) a double end : The first is to reuoke vs from the loue of the world : The second to prouoke vs vnto the loue of God , which will certainely ensue and follow in vs , if the former obstacle be remoued from vs .

1. Iohn 4 16. For our God and Creator , who is perfect loue himselfe , hath made vs his creatures of such a louing nature , Plut. in vita Solon . that ( as Plutarch well obserueth ) we needes must be alwayes louing of some thing : so that if our loue bee diuerted from the world , it needes must be conuerted vnto God ; or else it should lie idle , which loue cannot doe ; that is against the very nature of it .

Now King Salomon to diuert our loue from the world , and the things of the world , he vseth none other argument thorowout this whole booke , but onely this one , to tel vs they be Vanity : neither could he indeed haue vsed any reason more forcible to bring them into extreame contempt with vs , then by calling them Vanitie : for no word in the world doth more fully expresse the vile , and the thriftlesse and vnprofitable nature of these earthly things , then Vanity doth .

And therefore seeing that King Salomon so constantly vseth the name of Vanity thorowout his whole booke , whensoeuer he speaketh of any worldly glory ; calling them stil Vanity , and Vanity of Vanities , and nothing but Vanity ; it shall not be amisse to enter a serious and diligent inquisition , what should be heere intended by this name of Vanity . For we must not thinke that the holy Ghost doth iterate so often and beate vpon one word , either rashly , or idlely , or casually , or vnaduisedly , but for this speciall purpose ; that we seeing this one word to be so often inculked , and so constantly vsed in euery place , might take the greater heed vnto it , and search with greater diligence into the hidden and inward meaning of it .

Neither shall it be a vaine or a needles labour thus to hunt out this Vanity , but both profitable and necessary vnto our present purpose . Profitable , because if we know not what vanity meaneth , we shall neuer reape any profit by this admonition of King Salomon , in telling vs so often that All is vanity : for in the perfect knowledge of this one word , Vanity , consists the perfect knowledge , not only of this particular text , of which I now preach , but also of all this whole booke of the Preacher : which is nothing els in effect , but as it were a comment vpon this word , Vanity , as Saint Augustine obserueth . And necessary it will be , because the true knowledge of this word , Aug. lib 20. De ciuit . Dei , cap. ▪ 3. Vanity , is a matter of greater difficulty , and more laborious inquisition , then any man would at the first imagine , as euidently appeareth out of A. Gellius : who maketh report of a notable conflict betweene two great and professed Grammarians , A. Gel. lib. 18. cap. 4. about this word Vanity , what it properly should signifie . Their controuersie being grounded vpon a place of Salust , where he censureth Cn. Lentulus to be such a one , as it was vncertaine whether he were , Vanior , or Stolidior ; a more vaine or a more foolish kinde of man : the one of them maintayning , that both these two words did note but one vice , and that Vanity is nothing els but Folly : The other , that either of them deciphered a seuerall kinde of vice , and that Folly is one thing , and Vanity another ; as hee there most plainely proueth .

But howsoever these two Grammarians dissent , as concerning the particular vice designed in this word , yet they both consent in this , that it is a name of vice : and that it implieth , that all those things vnto which it is rightly applied , are of a reproueable and vitious nature . So thas ( as I said before ) this Preacher could not possibly haue vsed any word which more fully layeth out and exposeth to our eyes the base and contemptible , the bad and vnprofitable nature of all earthly glories , then Vanity doth .

Saint Paul speaking of them , he vseth a very homely and dishonourable name to expresse their comtemptible nature by : he calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , dung , or drosse , both of them , Phil. 3 8. vile and base : but yet neither of them so vile as Vanity is . For both dung and drosse may haue profitable vses , but that which is vaine , that hath no vse at all , it is vtterly vnprofitable ; it is like vnto salt , when it hath lost his saltnes , which is good for iust nothing , as our Sauiour Christ teacheth vs . Matt. 5.13 . So that this Vanity is of a more vile and abiect nature then the vilest excrements of the most abiect creature : for there is none of all them , that is clearely without all vse , as Vanity is , in what significations soeuer you take it ; as ( if you will but looke into the diuers significations of this word Vanity , deliuered vnto vs by Heathen writers , and confirmed out of the holy scriptures ) you may plainly see .

For I find this word Vanity , to haue sixe significations , & yet not one good one amongst them all , not one that implieth the least fruite or profit to be implied in it . To begin with that first , which I named last .

The first signification of this word Vanity , is al one with Inutile , that is to say , a thing without al vse , or profit , for so it foloweth immediatly after this text : Eccles. 1.3 . Quid emolumenti ? What profit hath a man of all his labours wherin he hath trauailed vnder the sun ? He proueth al our labours about these earthly matters to be therfore Vanity , because there commeth no profit of them : for this is one essential note of Vanity , to be fruitlesse and vnprofitable : And therefore as God heere reasoneth against the world , that it is vanity because it is vnprofitable ; so worldlings els where do reason against God , that his seruice is likewise Vanity , because it is vnprofitable : Ye haue said , it is in vaine that we haue serued God , and what profit is it that we haue kept his commaundements ? Mal. 3.14 . They conclude it to be vaine , because it is vnprofitable . And the consequent is good if the antecedent were true . So that King Salomons first meaning in calling these earthly matters Vanity , is to insinuate thus much ; that they be altogether fruitlesse and barraine of all good , and that there is no profit at all to be found in them . Saint Paul appealeth vnto the Romanes owne iudgement , what profit these earthly things haue brought them ; What profit ( saith he ) had ye then in those things , Rom. 6.21 . whereof ye are now ashamed ? And Salomon bringeth worldlings complaning , in this manner , of their vnprofitable labour about earthly things : What hath pride now profited vs , Wisd. 5.8 . or what hath the pompe of riches brought vs ? So that when it pleaseth God to open a mans eyes , to see the true vanity of all earthly glories , in their owne proper colours , as he did the Romanes eyes , by the preaching of Saint Paul , then doe they see most cleerely , that there is no profit in them , but rather that they be such vaine and foolish things , as that they ought to be euen ashamed of them , as the Apostle Paul implieth in the fore-alleged place . And surely , the true reason , why men are not ashamed , so foolishlie to bestow their vnprofitable paines about these transitorie earthly things , is , because God as yet hath not opened their eies , to see the fruitlesse vanity of them , & how grossely they be deceiued in them , their sight being blinded by the god of this world , 1. Cor. 4.4 . as the Apostle Paul obserueth .

To giue you an instance or two to this purpose : The theefe when he goeth about to steale , he hunteth after profit , and thinketh it better to reach out a little , then to liue in want , because the god of this world hath blinded his eyes : but when his punishment commeth , then he seeth his owne error , and then he is ashamed of it , and then he findeth by experience , that his stealing hath brought no profit to him , but incomparable losse . The licentious worldling likewise , when he hunteth after pleasure , he seeketh after that which seemeth good vnto him , because the god of this world hath blinded his eyes : but when his punishment commeth , then he changeth his minde , and then he seeth his folly , Wis. 5.7.8 . and then he is ashamed of it . That he hath so wearied himselfe , in the waies of wickednesse , and yet hath got no profit by it , as is notably declared , in the booke of Wisdome .

And euen so is it likewise in all other sinnes : though the sinner do alwaies propound vnto himselfe , ( at the least in his conceit ) a kind of profit in them , whereunto they seeme to answere , with appearing shewes of goodnes , yet he still findes in the end , when he hath made his triall of them , that they be indeede no better , but ( as the Apostle truely calleth them ) Vnprofitable workes of darkenes : Ephes. 5.11 . and therefore such as ( of right ) wee ought to be euen ashamed of .

But here we must take heed , that we measure not our profit by wordly gaine and commoditie : For , that oftentimes is losse , as our Sauiour Christ teacheth vs in the Gospell ; though a man should gaine the whole world , yet if he lose his owne soule ▪ that gaine is but Vanity , because there is no profit in it . For so it foloweth in that very place : What shall it profit thee to wine the whole worlde , Mat. 16.26 . if thou lose thine owne soule ? Therefore , we must measure our profit , not by gaine , but by godlines : for , that is the greatest gaine : and that ( as Saint Paul teacheth vs ) is profitable to all things , 1. Tim. 6 6.4.8 . hauing promise both of this life , and of the life to come . That which a man gaineth with godlines , that is great gaine , and great profit , though it be but a little : but that which he gaineth without godlines , that is Vanity and disprofit , though it were the whole world : because he payeth his soule for it , which is more precious then the worlde , as it followeth in the forecited place . And therefore this our Preacher , who ( in the beginning of this booke ) telleth vs , that all is Vanity : yet ( in the end of it ) he excepteth godlines , that it is not Vanity : Let vs heare the sum of all ( saith he ) feare God , Eccles. 12.13 and keepe his commandements , for this is the compleat duty of man . This godlinesse is not vanity , because it is full of profit : it hath a great reward ( as our Sauiour Christ teacheth vs in the Gospell ) Great is your reward in heauen . Matt. 5 : 12 : The reward of godlinesse , though it be but small in earth , yet is it great in heauen ; yea as great as heauen , for it is heauen it selfe : but the reward of earthly profit when we seeke it without godlinesse , is the losse of heauen : and therfore al such gaine is meerely Vanity , Vanity in this first sense , that is , meerely vnprofitable and damageable Vanity .

The second signification of this word Vanity , is all one with Vacuity ; Vanum , tanquam vacuum : that is , a thing that hath a shew , but yet taketh the true substance of that it representeth : and so indeede is nothing els but onely an empty semblance .

In which sense I finde this word applied three seuerall wayes : First , Vanum , I finde opposed to Plenum : and so it signifieth a thing voyde and emptie . Secondly , I finde it opposed to Graue : and so it signifieth a thing light and windie . Thirdly , I find it opposed to Verum : and so it signifieth a thing false and crafty .

For the first of these three senses , to wit , Vanum inane , That is , Cic. orat . pro. Cn. Plancio . empty Vanity : In this sense doth Tully vse that word in his oration pro Plancio , where he calleth those promises that be not kept , Vana & inania , vaine and empty promises : as ( contrariwise ) the keeping of promises both in our English and in the Latine tongue , is commonly called a fulfilling of them ; Implere promissa . Promises if they bee not fulfilled in their keeping , they be but vaine and empty in their making . In this sense doth Virgil likewise vse that word in the first of his Georgiks , Virg. lib. 1. Geor. he calleth the empty eares of corne which haue nothing but a huske , Vanas aristas , vaine eares : Expectata seges , vanis elusit aristis . He calleth such eares vaine , because they be empty . And in this same sense doth likewise the Scriptures themselues vse that word . Iob calleth the dayes of this mortal life , Iob 7.3 . Menses vacuos moneths of Vanity , that is , voyd and empty moneths , empty of all stayed and solid comfort , few and euill , as Iacob complayneth of his life . Gen. 47.9 . So likewise the Prophet Dauid in the second Psalme , hee vseth the same word , in the very same sense : Psal. 2.1 . Why did the heathen rage , and the people imagine a vaine thing ? He speaketh in that place of the attempts of the heathen against Christ and his kingdome . Which place of the Psalme , Saint Hierome translating , he putteth for Vana , Inania : Inania meditati sunt , They imagined vaine things , saith Dauid ; that is , voyde and empty things , saith Hierom , things voyd of reason and voyde of successe . For though they might seem to haue gotten a ful conquest ouer our Sauiour Christ , when they once had killed him , Plut. in vita Bruti . because ( as Theodotus Chius once said of Pompey ) Mortui non mordent , A dead dogge biteth not : yet euen then did their fulnes proue to be meere emptines , and euen then did Christ begin his conquest ouer them . He , whom ( whilest he liued ) they counted litle better then a dead dogge , 1. Sam. 16.9 . Eccles. 9.4 . Apoc. 5.5 . as it is in the prouerbe , after he was dead did proue a liuing Lion , a victorious Lion of the tribe of Iuda , and conquered the whole world , according to that prophecie which he had giuen of himselfe , that If he once were lifted vp , Iohn 12.32 . he then would draw all men vnto him . So that all their attempts against our Sauiour Christ , did proue , right indeede as the Prophet Dauid calleth them , but vaine and emptie imaginations : as likewise doe the attempts of like wicked persecutors against his members the Christians , Psal. 2.1 . they commonly proue vaine and empty .

For when they seek to conquer them by cruelty & persecution , they themselues are thereby conquered ; and the Christians by their torments become more then conquerours , as the Apostle Paul teacheth vs : Rom. 8.37 . Though for thy sake we be killed all the day long , yet are we in all those things made more then conquerours . Thus ( as Iustine Martyr hath very well obserued ) Tormenta paganismi , Iust. Mart. lib. quaest. quibus ipse se defendit , paganismum tollunt , Christianismum firmant : The torments of the Pagans are the nourishments of the Christians : for this sect of Christianity ( as Tertullian truely noteth ) Tunc magis ●dificatur , cum caedi videtur : Tertul. ad Scapulam . The more that it is killed , the more it is increased : the blood of the Christians , as the same writer noteth ( in an other place ) being the very seede of the Church : Idem . Apolo . cap. 50. So that all the attempts of such wicked persons doe proue meerely Vaine ; that is , voyde and empty , as well against the Church as against Christ himselfe . And therefore the Prophet Isay speaking of the Vanity of those vngodly men , Isay 29.8 . which seeke to deuoure and swallow vp the Church ; he compareth their attempts ( and that very fitly ) vnto a hungry mans dreame , who imagineth that he is filling himselfe at a banquet , but yet when he awaketh , his soule within him is empty and faint ; and so are their hopes too , which desire to feast themselues of the spoyles of the Church , they doe vanish as a dreame , and their soules bee found empty ; as ( God be praised ) we haue had great and gratious experience , and that very lately . And euen so is it likewise in all other earthly things , all the comfort which they yeelde vs , is but a false ioy , as it were in a dreame ; but hee that is the fullest of them heere in this world , when hee awaketh and riseth vp vnto the resurrection , shall finde himselfe emptied of them all : Luke 1.53 . When the hungry shal be filled with good things , but the rich shall be sent empty away , as it is in the Gospel : Phil. 2.7 . For as Christ when he came to vs in mercy , did empty himselfe quite of all his heauenly glory : so we , when we go vnto Christ in iudgement , shall likewise be emptied of all our earthly glory ; we shall appeare before him naked , being stript of all those gay and goodly trappings , which now so much glorifie , and vanifie foolish worldlings , as euen Plato himselfe noteth . Plato , in Gorgia . And then ( as I noted before out of the booke of Wisdome ) wee shall truely see the Vanity of all these earthly glories , when wee see how bare , and how naked , and how empty they haue left vs . This briefly for Vanity , as it is Inanity , that is , voyde and empty of all those good things , whereof it seemeth to haue store and plenty .

The second branch of Vanity , in this second signification , is Vanum , opposed vnto Graue , or Ponderosum : and so Vanity signifieth a thing light and windy : so that Vanitas and Leuitas be in this sense Synonyma . In this sense doth Salust vse the name of Vanity , as Nonnius citeth him : Maurivanum genus . He calleth the Morians a vaine nation : that is , Light and vnconstant ; Ingenio mobili ; as he noteth them in an other place . Salust . b●l . Iugurth . C●c lib. 1. de Diuinat . So likewise doth Tully vse this word Vanity in his booke of Diuination , where he complaineth , that the notable Art of Diuination is brought into comtempt , Leuitate , & Vanitate hominum , By the leuity and Vanity of men . For , as the excellent Art of Musicke is growne into contempt through the basenes and lightnes of certaine vagrant musitians , which prostistute their comming at euery drunken feast : so likewise that renouned Art of Diuination , grew into great comtempt , through the vilenes of certaine roguing mountbanks , & cosoning fortunetellers , which out of mens forheads , and faces , and hands , would take vpon them to diuine , and to reade hidden destinies : and thereupon it was , that Tully so complained , that the dignity of so noble an Art , had suffered such a preiudice , through the leuity and Vanity , of certaine hir professors . Vsing Leuity & Vanity , Promiscuè , for one thing . And in the same sense , doe likewise the Scriptures vse the name of Vanity , for lightnes , and that which hath no waight or worth in it . The Prophet Moses calleth Idoles Vanity : and the Prophet Isay calleth them Wind : Deut. 32.21 . Isay , 41.29 . both words noting out their lightnes vnto vs ; they are as light as wind , which is the lightest of all things ; yea as light as nothing , as it followeth in that place : 1. Cor. 8.4 . for an Idoll is nothing , as is noted in an other place . The Prophet Dauid likewise discoursing of the vaine condition of man , he vseth the same word , Psal. 62.9 . in the very same sense : for he saith , that Man is deceitfull vpon the waights : Yea , and altogether lighter then Vanity it selfe : Lighter th●n Vanity . Which must needs imply , that Vanity is a very light and windy matter , when as it is put for a principall instance and example of lightnesse , as there you see it is .

The third branch of Vanity in this second signification , is Vanum , opposed vnto Verum , and so Vanity signifieth a thing false & crafty : so that Vanitas , and Falsitas , be ( in this sense ) Synonyma . In this sense doth Plautus vse the name of Vanity , Most . act. 4. S●e . 2. in his Mostellaria , Vera cantas , Vana vellem ; You speake the Verity , I would it were Vanity , opposing Vanum , vnto that which is Verum . In this sense doth Terence also vse the name of Vanity , in his Eunuchus , Si falsum , aut Vanum , Enuch . Act. 1. Scen ▪ ● . aut fictum , continuò palam est : he calleth that a Vaine thing , which is a false and a fained thing : expressing Vanum , by his Synonymon , as Plautus did by his Oppositum .

And in this sense I find the name of Vanity applied most commonly vnto three seuerall things : First ( in spirituall matters ) I find Idolatry to be called by the name of Vanity , because it is but a false religion ; it is Falsum , and therefore Vanum , as you heard before out of Terence . It hath a shew of godlines ( as the Apostle Paul speaketh ) but yet it lacketh the power of it . 2. Tim. 3.5 . In this sense doth Moses vse the name of Vanity , in the booke of Deuteronomie , where complaning of the Iewes in the person of God , he saith , that , Deut. 32.21 . Ier. 8.19 . They moued him to iealousie with that which is not God , they prouoked him to anger , with their Vanities . As Idols are false gods , so idolatrie is false worship : and both these called Vanity , because they be false . Hence likewise the Prophet Dauid calleth such heathen worship Superstitious Vanity : Superstitious , because idolatrous , and Vanity , because false . Psal. 31.6 . Secondly ( in common life ) I find Lying to be called by the Vanitie , because it is a false speech : it is Falsum , and therefore Vanum , as before I noted . In this sense doth Tully vse the name of Vanity , in the first of his Offices , Cic. lib. 1. Offices . where speaking of the falsehood of tradesmen in their artes , he saith , that Nihil profic●unt , nisi admo●um mentiantur , nec quicquaem est turpius Vanitate . He saith their chiefest profit ariseth from their lying , rather then from their buying . which he calleth a dishonest kind of Vanity . A good item for such men . Virg. lib. 2. Aene●d . So likewise doth Virgil vse the name of Vanity , for lying and faining . — Nec si miserum fortuna Sinonem Finxit , vanum etiam , m●ndacemque improba finget . Where ( as you plainely see ) he vseth Vanus and Mendax , a Vaine man , and a Lying man , as two wordes of one sense . So likewise , that Apoliinaris in Gellius , of whom I spake before , he defineth Vanos , A. Gel. lib. 18. cap. 4. to be properly Mendaces et Infidos , that is , Liers and Vnfaithfull men . And in this same sense doe likewise the Scriptures vse the name of Vanity : O yee sonnes of men , Psal. 4.2 . ( saith the Prophet Dauid ) how long will yee loue vanity , and seeke after lies ? Where the latter word expoundeth what is meant by the former , to wit , that by Vanity , he vnderstandeth Lying . Psal. 12.2 . So likewise in an other place , Vanitatem loquuntur , quisque cum proximo suo : They speake Vanity euery man with his neighbor : that is , they speake deceitfully , and tell lies . Thirdly ( in friendship ) I find Flattery to be called by the name of Vanity , because it is but a false and a counterfeit loue . It likewise is Falsum , and therefore Vanum . In this sense , doth Tully vse the name of Vanity , in his booke De Amicitia : Cic. lib. de Amicit. Assentatio ea est molestissima ( saith he ) cùm ad vanitatem accedit authoritas : He saith , that Flattery is then a most dangerous quality , when as men of authority doe abiect themselues , to so vile a Vanity . In this sense doth Accius vse the name of Vanity also : putting Vanans for Fallens , as Nonnius obserueth ; and he citeth this place out of his Alcmena , which notably expresseth the whole nature of Vanity , in this present sense , as it is taken for Falsity . Tanta frustrando lactans , et vanans protrahit . So that Vanum is that which doth Protrahere , and Frustrando lactare : A vaine thing is that which leadeth on our desire , and as it were suckleth it with a false and flattering hope , and yet vtterly frustrates and deceiueth it in the end .

So that ( to gather all the branches of this second signification of Vanity into one bundle , and to apply them vnto our present purpose ) King Salomon in calling these earthly matters Vanity , ( if Vanity be taken in this second signification ) insinuateth thus much ; that there is nothing in all the greatest glories of this present worlde , but meere deceit and falsehood : they being empty of all those things whereof they seeme to be ful , light in all those things wherein they seeme to be waighty , and treacherous in all those things , wherein they seeme to be friendly ; so that they doe nothing but delude and abuse our weaker senses , with false and flattering shewes , of a certaine painted goodnes , that which indeed is not in them ; and therfore those men which set their harts vpon them , and place their whole felicity in them , are as vaine and as foolish , as if they should make their felicitie of an empty bladder , which is Vanum Vacuum ; or of a light feather , which is Vanum ventosum ; or of a lying picture , which is Vanum falsum ; all which were great points of ridiculous folly .

The third signification of this word Vanity is all one with Frustra Vanum , quasi frustraneum , which signifieth a thing that attaineth not his end . Donat. in Eunuchum . Hence some of the antient and learnedst Grammarians define Vanum to be , Quod fieri non potest : they call that a vaine thing , which cannot be compassed ; as if a man should indeuour with Danaus his daughters , to fill a sieue with water : or with the foolish Romanes , to reach vp vnto the heauens with their finger ; it were a vaine attempt , because he cannot attaine his end . In this sense doth Virgil vse the name of Vanity , in the first of his Aeneids : Virg. lib. 1. Aeneid . Nifrustra augurium vani docuere parentes . Where he expoundeth Vanum ( as you see ) by Frustra . In this sense doth Accius likewise take the name of Vanity in the place that I cited before vnto you . Tanta frustrando lactans , & vanans , protrahit vanans frustrando In this sense also the Scriptures themselues vse the name of Vanity : Cla●is scriptura● for that which doth frustrate and disappoint vs of our end . Eue hoped when she had brought forth her first borne sonne Cain● , that he had beene that promised seed which should breake the serpents head : but afterward perceiuing by his wicked life that he could not possibly be the man ; she seeing her selfe deceiued in her first sonne , she called her next sonne Abel , that is to say , Vanity : because her hope in his brother had not attained his end . The Prophet Dauid likewise in one of the Psalmes , vseth the name of Vanity three times together in this third signification : Except the Lord build the house , Psal. 127.1 , 2. the builder buildeth but in Vaine . Except the Lord keepe the city , the watchman watcheth but in Vaine . Except the Lord giue his blessing , the plowmans toyling is in Vain ; that is , without the grace & blessing of God , neither the Carpenter in his building , nor the Watchman in his watching , nor the Plowman in his toyling , can possibly attaine vnto his end : and therefore he calleth their indeauours Vaine . So againe in another place : Psal 33.17 . A horse is but a Vaine helpe to saue a man . And why is he but Vaine ? the reason followeth in the very same place , because he cannot deliuer any man by al his great strength . That is , he cannot attaine his end in sauing of a man , and therefore he is said to be but a Vaine helpe . So againe in another place : Psal. 60.11 . Helpe Lord , for Vaine is the helpe of man . That is , mans helpe attaineth not his end , but is like vnto the rotten reede of Egypt , which pearceth the hand that leaneth vpon it , 2. Kin. 18.21 . if ( helpe Lord ) be not ioyned with it . So likewise Saint Paul , If Christ be not risen , then is our preaching in Vaine , 1. Cor. 15.14 . and your faith , that is likewise in Vaine . That is , they cannot attaine their end .

So that if Vanity be taken in this third signification , then the end of King Salomon in calling all things Vanity , is to insinuate thus much ; that no earthly thing can attaine vnto his end ; but that when a man hath euen tired himselfe and wasted out his strength in hunting and pursuing after them , yet shall he neuer finde that end , nor that glorious good which he seeketh for in them , but shall ( in the end ) be driuen to complaine , that he hath wasted & wearied himselfe in Vaine ; as he himselfe professeth in the booke of Wisedome . Wisd. 5.6 , 7. Take himselfe for an example , how greatly he abounded with all the greatest glories that the earth could yeeld , Wisdome , Honour , Riches , Pleasure , & whatsoeuer worldly good the hart could desire : all which when hee had so fully attained , that hee was euen glutted with them , yet could he no where find that end which he sought for ●n them , to wit , any setled contentment and comfort . ●nd therefore first he was driuen to shift and change his desire from one thing vnto another , being still wearied , but not satisfied nor contented with the fruition of them . And after , he finding them euery one to be alike deceitfull , hee generally pronounceth of them al , without exception , that they haue nothing in them but Vanity and Vexation ; as is largely declared in the second chapter of this booke .

The fourth signification of this word Vanity , is all one with Fragile or Mutabile ; that is , A thing fraile and weake , and of no firmnesse nor continuance , and so Vanum is opposed to Firmum or Constans .

In this sense doth Tully vse the name of Vanity in his second booke De natura Deorum , Cic. lib. 2. de nat. deor . Nulla in caelo Vanitas inest , sed contra summa ratio atque constantia . He saith that there is no Vanity in the heauens , but contrariwise , all firmnesse and constancy . So that he maketh Vanity and constancy to be opposite and contrary . Hence the Latines vse Vanesc●re , and Euanescere , for a thing that quickly changeth , and cannot continue in his state . In tenuem e●anuit auram , sayth Virgil. Virgil. lib. 4. Aeneid . When a thing is easily dissipated ( as smoke is into ayre ) then doth it Euanescere , that is , turne into Vanity , in the Latine tongue , to wit , into this fraile and fleeting Vanity . And in the same sense doe we vse the word Vanish in our English tongue likewise when a thing is quickly dissipated , and passeth out of sight , then is it sayd to Vanish away ; Iob 27.12 . that is , to be turned into this fading Vanity . In this sense doth Iob vse this word in his booke , where he sayth of his fickle and deceitfull friends , that They Vanish into Vanity ; noting thereby , their inconstancie , and referring the word Vanish vnto his true originall , from whence it is descended : to wit , onely from this Vanity . The Prophet Dauid likewise vseth the very same word , in the very same sense : for he saith , that Man is like to Vanity , because his daies Vanish like a shadow . Psal. 144.4 . And all the old Translations ( as Saint Ierom obserueth ) except onely The Septuagint ( to illustrate this Vanity by a liuely example , and to set the true nature of it , as it were before our eyes ) in stead of , All is Vanity , they translate , Hier. in Eccle. All is smoke , because nothing vanisheth so quickly as smoke : it riseth vp very stately , as it were a tower , and it mounteth vp aloft , as if it would reach vnto the very heauens , and yet euery little blast of wind disperseth and driueth it away . This is the vnstable and fraile nature of Vanity , it is as weake as smoke : and therefore the Apostle Iames compareth the life of man , Iam. 4 14. for the Vanity and the weakenes of it , vnto a Vapour or Smoke , which sodainely appeareth , but presently vanisheth . And the Prophet Dauid ( as you heard before ) compareth it vnto a Shadow , Psal. 144.4 . which is lesse then Smoke : so that nature it selfe can hardly fit any paterne , or find any comparison , to expresse vnto the life , the fraile and fleeting nature of this vnstable Vanity .

Now Vanity ( in this fourth sense ) hath two branches , or degrees , the one of them a steppe vnto the other : the first of them is Vanitas mutationis : The Vanity of alteration : The second , is Vanitas corruptionis , The Vanity of corruption , or dissolution . Of the first of those Vanities , to wit , the Vanity of alteration , Iob. 6.16 , 17 , 18. Iob speaketh in his booke , where he compareth the friendship of this present world , vnto ice and snow , which with the least heat of the sunne , vanisheth away : that is , altereth and changeth into an other nature . Of the second degree or branch of this Vanity , to wit , Rom. 8.20 , 21. the Vanity of corruption , the Apostle Paul speaketh in the Epistle to the Romans , where he pronounceth of all Gods visible creatures , that They be subiect vnto Vanity , that is , the Vanity of corruption , as he himselfe expoundeth it , in plaine and expresse words , Primas . in cap. 8. Rom. for Quicquid finem habet , Vanum est : as Primasius glosseth vpon that place .