Verse 1. WE have here not onely the title of the Authour expressed by three names , but also the office of a Governour set forth by three duties . First , that he must be a Preacher , in teaching those that are under him : secondly , that he must be a Sonne , in being himselfe obedient to that which hee teacheth : thirdly , that he must be a King , in commanding and exacting that those things be performed which are taught by him . But to consider them as the titles of the Authour , set downe to procure the better regard of what he writeth . First , he is called the Preacher : and if wee take the reason to be , because these words were written by Solomon , to be read in the Church and Congregation ; Gregor . Nyssen . in Ecclesiast . Hom. 1. then Gregory Nyssene asking the question , why this booke rather then others should be called the words of the Preacher , seeing that Moyses and the Prophets were read in the Church and Congregation also ; he giveth a good answer to it : because in other bookes , there are many things of Warres , and Cities , and Countries , and Mariages , which are not so profitable for the Church of God , Gregor . Nyssene in Ecclesiast . Homil . 1. Hujus autem libri doctrina ad solam Ecclesiasticam conversationem pertinet , ut quae ea explicet , per quae quis rectè & ex virtute vitam instituat , but the Doctrine of this booke belongeth onely to an Ecclesiasticall conversation , as speaking of those things by which any one may leade a vertuous and a godly life . Or else if we take this booke to be written by Solomon after his repentance , as the Iewes affirme , then we may conceive him to be called the Preacher or Ecclesiastes , as making his repentance in the Church , to which by his repentance he was againe joyned , and as thereby teaching repentance unto others . And then the Hebrew word {αβγδ} rendred the Preacher , being of the feminine gender , in which regard some say , that {αβγδ} anima the soule is to be added to it , filling up the place thus , The words of the preaching soule , it very well agreeth to Solomons penitent soule , grieved for the sinfull pleasures of his body . It may be noted also that it is sayd , The words of the Preacher , because in this booke he speaketh with the words of diverse , sometimes of himselfe , sometimes of some other person . And therefore in the end of the booke , as it were speaking unto all , in whose words he had spoken , and shutting up their many words in a few , but containing the whole truth , Eccles . 12.13 . he sayth ; Let us heare the conclusion of the whole matter , feare God and keepe his Commandements , for this is the whole dutie of man . Secondly , he is called the Sonne of David , as walking in the steps of his Father David , both in the course of his repentance , and in the wayes of godlinesse , which here he teacheth . Thirdly , he is called the King of Ierusalem , because in Ierusalem the glory of the world being chiefly shewed , the vanities of the world being most of all embraced , it is to them more especially that he writeth , to make them contemne the glory of worldly things , to make them to see the vanitie of them . But seeing to the Sonne of David , to the King of Ierusalem ( or else the King in Ierusalem , as the Originall more directly is ) is added the Preacher ; Forte ad ducem ecclesiae intuetur inscriptio , perhaps the inscription casteth an eye to him who is the Captaine and Leader of his Church , ( as a Greeke Father speaketh ) to Christ , who is indeede the Preacher of righteousnesse , who is {αβγδ} Ecclesiastes , congregans coetum , gathering into one Church both Iewes and Gentiles , and calling together into one Congregation , those who were scattered in the errours of iniquitie . He is the Sonne of David , to whom the whole multitude sang their Hosanna . He is the King of Ierusalem , of that Ierusalem , which is the Citie of the great King . He was King in Ierusalem , being there crowned with thornes , being there lifted up on the throne of his crosse . Non ad eum fit verbum Dei , Hieronym . in Ecclesiast . sicut ad caeteros prophetas , sed ipse est verbum , verbaque loquitur ad ecclesiae viros ; The word of the Lord doth not come to him , as to the other Prophets , but he is the word , and he speaketh words to the men of the Church , as S. Hierome hath it .

Clem : Alex . Stromat : 5. Ver . 4. Clemens Alexandrinus who sheweth the theft of Philosophers from the sacred Scriptures , might easily have shewed , that Aristotle tooke from hence his principles , that Materia prima , The first matter , which is as it were the earthly foundation of things abideth for ever , and that Corruptio unius est generatio alterius , the corruption of one thing is the generation of another , the passing away of one generation is the comming of another . But to view the words . A generation , is , the number of men , which at any time are living together upon the earth , according as the derivation of the Hebrew word {αβγδ} doth give us to understand , and so long as any of them are alive , so long doth that generation continue . Now ever since that the first man passed away from his obedience unto GODS Law , and that sinne came into the world , thus it hath beene still , that one passeth away , and another commeth : one passeth away that the other may come , the other commeth to passe away also , Et hanc viam omnes post ipsum per transeunt , qui ab ipso per carnis nativitatem descendunt . And this way doe all passe after him , who by the birth of the flesh are come from him , as one saith . The force of the verse , as it followeth the former , is this , If you cannot beleeve but that mans labour doth get him some profit , yet what profit is it , when it cannot bee enjoyed ? And how can it bee enjoyed , when man himselfe passeth away ? Or else the force is this , if you thinke it a thing not to bee regarded , that what you doe is vanity : is that also not to bee regarded , that yee your selves are vanity ? For yee passe away . And were it but a few , or if many , were it not all , the miserable vanity were the lesse , but it is the whole generation that passeth away , and though another commeth , the other by passing away , hath shewed it the way which it must passe likewise . But seeing it passeth away , whither doth it passe ? When it commeth , from whence doth it come ? Surely , this also sheweth the great vanity of men . For all can say , Hinc abeundum , Hence we must : but quò transeundum , whither then , none can tell . All have a comming ; but whence they come , none brings the newes with them . The Preacher therefore only saith , One generation passeth away , and another commeth . The originall doth expresse it selfe by a participle , and thereby sheweth , that it doth not only passe away , as it were when the time commeth , but is continually passing away , and never abideth , which as it maketh the vanity the more , so it is still made more , in that the earth abideth for ever . The element which is so much beneath man , that element which a man treadeth under his feete . ( For as the latine word terra , is taken a terendo from breaking and wearing , so the Hebrew word {αβγδ} is taken from {αβγδ} which signifieth to breake and to weare also , ) even the earth which is trampled on abideth , when man passeth away . Man was made of the earth , yet man vanisheth , and the earth continueth : the earth was made for man , yet man passeth away and the earth standeth still . The earth standeth , and standeth in testimonium & poenam culpae hominis , for a monument of mans sinne , and punishment , bringing forth bryars and thornes unto him . The earth standeth , and standeth up an accuser against man . For so Olympiodorus speaketh , Olympiodor . in Ecclesiast . Terra quidem in perpetuum stat , accusatrix vestra effecta , in qua nefaria opera purpetrastis , The earth indeed standeth for ever , being made an accuser against y , for the evill deeds which yee have committed in it . The earth standeth , Vt venientes mittat , pertranseuntes portet , discedentes recipiat , to send those people that come , to beare those that are passing away , to receive those that are gone , as Hugo de Sancto Victore speaketh . Hugo de Sanct . Vict . in Ecclesiast . Hom. 1. But doth the earth stand for ever ? If we take it , in a mystery for the Church , as Saint Gregory doth , then most true it is , that it abideth for ever , Quia sancta ecclesia in hoc saeculo a catholica fide nequaquam deficiet , & in futuro cum Deo aeterna stabilitate permanebit , Gregor . in 7. Psalmos Poenitentiales . Because the holy Church in this world shall never faile from the Catholike faith , in the next , shall abide with God for ever setled . And then wee may understand the generation which passeth away to be the Iewes , the generation that commeth to be the Gentiles , Hieron . in Ecclesiast . the Christians , as Saint Hierome doth . Or else if we may here understand a mystery , wee may take the generation that passeth away , for that which was made out of the earth , the generation that commeth for that which shall be raised out of the earth , and that the earth is said to abide for ever , because it shall continue untill this be done . But to keepe to the letter . Tremellius in hunc vers . The earth is said to abide for ever , in respect of the vanity and shortnesse of mans life , which is so quickly gone . Or else it is said to abide for ever , because it is a thing unknowne to men , or Angels how long it shall continue . For the originall word {αβγδ} is taken from {αβγδ} which signifieth to lye hid , and speaketh of that continuance , the continuance , and the ceasing whereof is a thing unkowne and concealed . But what is it that maketh the earth to abide so firmely ? Surely let Philosophers search for a reason of it , let us abide satisfied with that of Saint Ambrose , Ambros . l. 1. Exam . c . 16. Non fulcris suis stabilis perseverat , sed Dominus fundavit eam , They are not her owne pillars that doe beare it up , but the Lord hath founded it .

Ver . 5. The generall exposition among the Ancients given of this Verse , and of the two following , is , that by the vanity of these creatures is set forth the vanity of man . Greg . Nys . in Ecclesiast . Hom. 1. And therefore Gregory Nyssene saith , O homines qui universitatem aspicitis , vestram ipsorum naturam intelligite , O men who doe behold the universe , understand your owne nature in it , Est ad solis similitudinem nostrae quoque naturae ortus & occasus : una est omnibus via , unus ingressus vitae circulus , There is of our nature a rising , and a going downe , as of the Sunne : there is one way to all , wee all walke one circle of life . But as I conceive , this ariseth not to the meaning of the place . For as in the Verse before the Preacher comparing man with the earth , shewed the vanity of man to be greater than the earth is subject to : So in these following verses he compareth the vanity of man with the Sunne , and wind , and waters , shewing it to bee greater , than that which they have in them . This verse speaketh of the Sunne , Zanchius de operibus Dei . which though a glorious creature , and as Zanchius speaketh , Gloriosior quod alios illuminet , quam quod ipse luceat , more glorious that it illightneth others , then that it is so bright in it selfe , yet much inferiour is it unto mans beauty and glory . Notwithstanding the Preacher shewing the transitory vanity of man , preferreth the Sunne before it : which though in motion it passeth on from rising to going downe , yet passeth not away , but returneth to his place , as Symmachus and Theodotio did translate the word : or {αβγδ} as Aquila translated it , that is , saith Saint Hierome aspirat , and so doth Tremellius translate it , attaineth to his place . Our English saith , hasteth , the French very well , ahane , laboureth hard towards his place , as one that bloweth labouring : and which though labouring , yet laboureth not in vaine , but commeth to his place . Man passeth away , and his place beholdeth him no more , Iob 20.9 . as Zophar speaketh in Iob : but the Sunne commeth to his place , that is , to the poynt where his circular motion is terminated and accomplished : for as the place of any thing is , that wherein it stayeth ; so that is sayd to be the place of the Sunne , because there it stayeth from going to any other poynt , wherein it hath not been before . The Sunne commeth to his place {αβγδ} & oritur ipse ibi , and it selfe ariseth there , as Saint Hierome rightly translateth the Hebrew ; whereas man passeth away , and another ariseth in his place . Now this being the proper translation of the Originall words , doth much confirme that to be the meaning of the verse which I have delivered . Saint Ambrose , as also St. Hierome applying this verse in a mystery to Christ , shew how that he is the Sunne , Qui oritur justis , & occidit injustis , which riseth to the righteous , and shineth upon them , but goeth downe to the unrighteous , and leaveth them in darknesse : but then they doe also both of them reade the next words thus , Trahit ad locum suum , draweth to his place , Ambros . in Psal . 119. Octon . 12. and applying it to Christ , say , that he being gone to heaven , doth draw the desires of all men unto him .

Verse 6. The Septuagint doe make the first part of this verse to belong to the former verse , as if the Preacher spake it of the Sunne , That he goeth to the South , and returneth about to the North : and thereupon Saint Ambrose applying it mystically to Christ , sayth that he went first to the South , first to the Iewes , Ad nobiliorem plebem , quae erat genus electum , vendicans sibi Patriarcharum prosapiam , The more noble people , which was a chosen Nation , challenging to themselves their descent from the Patriarchs : but because these persisted in their wickednesse , he returned about to the North , Gyravit ad Gentes , Ambros . in Psal . 119. Octon . 12. He came about to the Gentiles . But to take the words as a part of this verse , and as applyed to the winde , for so the Originall doth apply them . Wee have here the vanitie of man compared to the winde : and though that may be conceived to be of all things most vaine , most light ; yet here mans vanitie is shewed to be greater . And whereas Iob sayth , Iob 7.7 . O remember that my life is winde ; the Preacher sayth , that it is more vaine then winde . For though the winde passe on speedily , and passe away quickly , though most inconstantly it passe from place to place , and every way turneth it selfe , which our Translation hath , whirleth about continually , yet it returneth still , and going from the North , it commeth backe to the North againe : but it is not so with man : and that which Iob speaketh of himselfe , is true of every man , When a few yeares are come , Iob 16.22 . I shall goe the way whence I shall not returne . That this is the meaning of the verse , the Originall sheweth by the conclusion of it , where it is sayd , Vadi● ventus & revertitur super circulos suos , the winde goeth and returneth againe upon his circles , Atque in se sua per vestigia volvitur , and is turned into it selfe , by its owne steps , as the Poet speaketh : as if the Preacher did bid us to note , that although the winde goeth toward the South , and returneth unto the North , that though it turne never so many wayes whirling continually , yet that the going of it hath his returnes in the circles of it : whereas the passing breath of mans life hath no returne . But though man being gone from his naturall life cannot returne , yet being gone from his spirituall life , he may and should returne . In this it were good , if man were like the winde , and being gone to the South of sinfull lusts and pleasures , to the South of vaine and worldly contentments , it were good that he would returne to the North of sorrow and repentance for his sinnes , for his vanities ; and having wandred here and there , and whirled about continually in the giddy mazes of iniquitie , it were good that he would returne according to his circuits , and goe backe to God by the contrary courses of amendment . This is that which God calleth for so earnestly , Cantic . 6.13 . saying , Returne , returne O Shulamite , returne , returne . Where the word returne being foure times repeated , Saint Bernard sayth , that wee are called to returne from foure things , Bern . Par. Serm . 58. Primò ab inepta laetitia , secundò ab inutili tristitia , tertiò ab inani gloria , quartò a latenti superbia , First , from a foolish mirth , secondly , from an unprofitable sadnesse , thirdly , from a vaine ostentation , fourthly , from a hidden pride . For these being the vanities of the world , from these wee must returne , to goe to God , to come to happinesse .

Verse 7. Here the vanitie of man is compared to the Rivers , which though they goe away likewise , yet it is but into the Sea : from whence as they come forth , so thither their returne is , that from thence they may come forth againe . And therefore as one speaketh , Dum mare sine intermissione recipit quod effudit , sine defectu effundit quod recipit , & fit defectus sine defectu , while the Sea without ceasing receiveth that which it sendeth forth , it sendeth forth without ceasing that which it receiveth , and so the passing away of the Rivers is not a passing away . But the passing away of men is into the bottomlesse gulph of death , from whence is no issuing forth : that devoureth all , sendeth backe none , which sheweth the vanitie of men to be worse then of the Rivers . And that this is the meaning , appeareth from the words . For when it is sayd , All the rivers run into the Sea , yet the Sea is not full , why is this added , but to shew that the end why the Rivers goe into the Sea , is not to fill it , seeing that is not filled , that is , is not filled the more by them . But what then is the end why the Rivers goe into the Sea ? The Originall plainly sheweth , and as it is rightly translated by the Septuagint , and by the Vulgar Latine it cleerely appeareth . For say they , Ad locum unde exeunt flumina , revertuntur , ut iterum fluant , the Rivers returne to the place from whence they came , that they may flow againe . Wherefore in their flowing againe , they are not so vaine as man , who in his flowing away hath no reflux allowed him . Saint Gregory in a morall sense applyeth this verse unto Preachers , who having studied and meditated of heavenly things , doe then send them forth , for the watering of the Lords fields ; Greg . Mor . l. 30. c . 3. and when they have done so , doe then returne to studying and meditating againe . Because unlesse they doe this , Interna caecitas etiam externa praedicationis verba siccabit , An inward ignorance , will dry up the outward words of their preaching . But by this meanes , Quasi decursura foras flumina intus semper oriuntur , quatenus illic amando sumunt , unde ad nos praedicando defluunt , the rivers which flow forth abroad , doe arise within continually , for as much as from them they take by a studious love , those things which by preaching flow forth to us . Or else in a morall sense , we may apply the verse another way . Caesarius , Dialog . 1. And as Caesarius the brother of Nazianzene saith , Pulchrum quoque quod quum mare fluminum sit mater , ipsum eadem rursus suscipit ; hinc quidem quasi inlucem proferens , illinc vero recipiens quasi hospites , This also is delightfull , that whereas the Sea is the mother of the rivers , it selfe doth receive the same againe : now bringing them forth as it were into the light , then receaving them , as it were guests unto her . So may we admire the Sea of Gods goodnesse , who by his Holy Spirit having brought forth the children of grace , when by their holy obedience they doe returne unto him , doth entertaine them as welcome guests with all respects of love . Now as all this ought to humble us ; so it must stirre us up to the seeking of a better life , seeing in this life so many of the creatures doe excell us .