in Aarons Brest lap or Care of iudgement And to shew what iustice God required they have plain Lawes of perfect Equity with a curse to all that kepe not every one that men might know how sinne aboundeth to the poore in spirit the redeemer is declared in mysteries that the prophane should not skoff yet plainly to such as mark how Adam Abraham heard of him life of the soule is shewed by dwelling with God as the second death for the soule by anger from the face of God Thus closly the world to come is shewed Also the tabernacle appartenāces shewed Christ his dwelling with man by sacrifices birdes escaped his death resurrectiō that for iustice hence by faith men should not say who can go vp to heaven to bring Christ downe or who can goe to the depe of the earth to bring Christ from the dead but might know that Iesus should be the Eternal that the Godhead should raise him frō the dead And the saving of our soules appeared in the Brasen serpent when Moses lifted vp the serpent in the wildernes the stonged by serpentes weare healed Many dout lesse asked him what was meant therby he told that so the sun of man should be lifted vp that they who beleved on him should not perish but have life everlasting Moses mynd shined with knowledge of all as did his face shine with light Levies Sunlike Smaragd his Prophecies abridg all the holy stories he maketh the twelve dum stones tell much from Aarons brest And the Patriarkes lives have the like revolutiones in their children how for cleaving to the redeamer they should find glory againe shame in refusing their fathers God folowing the blindenes of the God of this world Now in David God historically expresseth Christ his Kingdome David cometh to his Kingdome by continuall afflictiones so all that will folow the religion of Christ shal be persecuted And by whom the covenant of God his law shall be kept to vanquish Satan David is told evē that Christ shall come of his loynes to reigne vpon his throne for ever Of him he shall come to be a man a King in this world but he shall have no Kingdome in this world the earth which God hath cursed but to him is the world to come subdued being the creator David sheweth how yet in his suffringes death he was made inferior to Angels but crowned with glory honour since he sate on the right hand of God And when he came into the world all the Angels of God worshipped him And that Iuda should consider how by suffrings this glory cometh David describeth as an Evangelist the suffringes of Christ This David doeth And telleth in Prophecies the overthrow of his nation theyr captivity retarne Antiochus persecutiones the Iewes reiection even all their times how God toke a time to plant them will pluck them vp to seke them will destroy them to kepe them will cast them off to love them and will hate them Now for experience that a Kingdome vnder the Sun was not promised in Christ Salomon had all wisdome wealth pleasure found all to be vanitie by his pleasures fell from God but returned and teacheh in Ecclesiastes in all particular sortes that all here is but vanitie vexation of spirit by mans dealinges and by the sorowes of theyr handes and closly warneth that his sonne shall not rule all his foreseying how Iosephs Ieroboam vold leave only Iuda to be an whole tribe till Shiloh his childe by the Virgin the King Eternall came in the flesh Part of Rachels house and a litle of Beniamin because God built half Ierusalem and the Temple in his tribe for that part of Beniamin cleaved to Iuda as a wolf though not a lion in Mardochai and Atossa the mother of Great Artaxerxes that built the temple which abode till our Lord came into it And Salomon warneth the ten tribes how they wil be robbers making one purse and refuse the love of the truth and how God wold laugh at their destruction by Assur and fitted Proverbes to have kept them from destruction And the sonne of Thamar of Rachab of Ruth of Bathsuagh in the Canticles turneth all ioy to the Kingdome of Christ that Iosephs house should not despise the root of Iessai though Iesus Son of Nun conquered the Land made the Sun to stay A matter shewing that which foloweth IESVS the Sonne of GOD and the Sonne of David after the flesh wold darken the Sun and shake all the earth And yeres nere a thousand GOD still so governed Iuda that they should look for the Kingdome of heaven alwayes opened by CHRIST and still feele their state on earth to be full of sorow That did they sone prove true For the Kinges of Iuda were all eyther worshippers of Devels with many of theyr people or in some feeling of great danger distresse or in open hearing of Prophetes and that many at once that Babel should end their state and Salomons house because they followed Babel built to make Gōddes of creatures Salomons house vtterly perished And in Babel the Image and other Pictures telles them in expositiones seaven times over how heathen shall withold Iudahs kingdome even from Salathiel and Zoroba babel our Lords Fathers after the flesh vntill he came into the world And they saw how yet vnder Heathen they were defended And when they saw not only the fall of Salomons race temple city kingdome but of mighty Babel in 70. yeres reigne then they were in fit case to be taught of Davids Throne that should stand for ever Aethan of Phares brother Zarach told it afore Psal 89. But the Angel Gabriel telleth it more properly even to the very yere and day that all the world might reckon 490. yeres to gather how many yeres monethes and dayes they were from the end of Moses how nere to the work of redemption by the sonne of God dwelling in our tabernacle And poor Iewes from 120. nationes are sent to Ierusalem by Cyrus proclamation of the true God who all could teach Heathen that the world was made and also how longue then it had stode wher still infidels will erre And for receaving of Christ his Prophecy the poore nation that returned to Ierusalem in hope of life by it is recorded by the holy spirit which beautified the heavens in high honour how many theyr whole number to every man did make This honor had the sainctes their poore state in Ezra Nehemias is from God set downe their defence affinity with the Persiā kinges also is pēned frō Gods wisdome religion is expōded by Aggei Zachary Malachy evē to Iohn Bap. to the meke King Christ himself to the destructiō of their natiō which will not beleve that all kingdomes vnder the Sun are vanity but doe and will still
A COMMENT VPON COHELETH OR ECCLESIASTES Framed for the instruction of PRINCE HENRI Our hope BY HVG BROVGHTON Anno 1605 A COMMENT VPON COHELETH OR ECCLESIASTES Framed for the instruction of PRINCE HENRI Our Hope By HVGH BROVGHTON Anno 1605. TO THE MOST NOBLE HENRY PRINCE OF great Britanie IN a former litle booke most noble Prince speaking Ebrew and Latin I shewed the Persons of Davids Familie the Kinges race and the Kinglier then the Kings the house of our Lord after the flesh a matter opened in few wordes yet mistaken in England and almost every where to the ruine of infinite millions who finding Christians vnable to settle their owne narration reiected all Christianitie That small worke I dispersed in many thousand copies by Sea and Lande over Europe and Asia where many haue thought the gift not meane Next knowledge of the Persones that sprang from Davids house the qualitie of the Kingdome perpetual Throne promised to David 2. Sam. 7. and 1. Chron. 17. and Psal 89. should be knowen To manifest that Salomon Davids sonne and a King that hath all Royalties of this world is chosen of God He telleth vpon his owne longue studie and experience that all thinges vnder the Sunne be vaine So that the Throne promised to David must be for the world to come which the man Gabriel that appeared to Daniel to tell our Lords death and to Marie for his birth doeth plainly expound what nature it hath that it is the Kingdome of Christ by suffrings bringing ioye The whole booke of Salomon herein spent with helpes to clearnes I ioyne to the former which if God will shal be accompanied with others as the argument calleth for explication Your graces most humble Hugh Broughton THE CHIEF MARK OF ALL The holy Scriptures SVNDRY wayes doth our heavenly father draw vs vnto the Kingdome of his sonne But Man created of God plain wil be searching out many conceites to his owne over throw by the sleight of Satan as the Angels that kept not their place fell to ruine They being created the first day hearing the voice of God which dwelleth in light that none can come too saw that the frame of the world was not for Spirites vse the Sphaeres in their wonderfull greatnes swiftenes the starres in theyr most beawtifull order the vapours windes cloudes in most wise peise the plantes foules fishes beastes all these benefite not the Angels But after the making of all these the holy trinity consulteth for making man in iustice plain holynes maketh his body of the earth that all thinges may serve his vse the starres the Elementes the plantes all live thinges And God doth breath into him a soule immortall full of life which might have kept the body allwayes alive sheweth vnto Angels mans wisdome in that he nameth all beastes with termes defining theyr nature maketh a woman outo ef his side giveth them dominion over the Earth and g tivth his Angels charge over them to attend vpon them to kepe them But one part mislikeh this charge by that rebellion extinguish their owne light lose their owne glory find misery vnrecoverable seke leave to try man whether he can be deceaved to cast of the obedience of God prevaileth bringeth them to death of the soule losse of that light which wold have kept the body alive for ever into sinne that draweth eternall woe vpon it And this disobedience being wroght quickly the first day of man brought all the world vnder corruption and greved still the holy spirit his Angels But then further counsell is shewed that the ETERNALL Son of God will take Humanity of Eves Sede and to him the world is subiectea till an vncorruptible new world be made But Satā withdrew belefe from this poinct rules as Prince of the darkenes of this world so as it is hard for Adams Sonnes borne in sinne blindnes extreme to hold this world cursed vvhich yet all serveth mans vse and to hope for a world vnvisible for the soule leaving this life of a new vvorld for the body soule Seing Adam cared not for Gods charge being yet in life Lordship beleeved not the word of him who spake all thinges had theyr beynge So the Sonnes of Adam will hardly beleve that the King of Glory must die to give life and to lighte Adam by faith to life and arise to raise Adam and leave this world to shew hope of an other world Experience teacheth vs how far this is from vs. To this none can come vnlesse the Father draw him Yet Gods grace in governement condemneth all for not layng hand vpon this grace and for not craving of grace truly so to doe Now to shew that by death life should come in Paradise a beast is killed and with the skinne our Parentes be clothed and fyer from Heaven burneth the carcase and the next day is appointed for a rest to meditate on this to whom able to governe the creature is subiected who by resting the Sabath in the graue vvhich fell out after 39 60. yeares fully endeth the Sabath rising vvith the light the first day brings light vnto the vvorld as in day for death his passion vvas fitted to Adams day time of fall sentence against him Thus redēption vvas taught anger by a curse pronounced to come by the flood Novv Cains murther of Abel sheweth what poyson Satan breathed into Eves soule to beare such a sonne further Cains sonnes appeare bad in making Gods of starres made to serve man defying their Lord that made the world for them deifiing the creatures to lose the creatour and creatures vvhen the flood vvashed their bodies away and their soules ascend to Gods Throne to have from it before it eternall flames Yet then Christ shevved in Noah how all beastes Elementes heavens obeyed him Againe they are told that Christ shall arise from Sem to be a King of iustice peace And that when the heathen receave the promesse Iapheth his sonnes shall have the chiefest continuance of grace And Noes families be named the Prophetes shew their nationes stories with Gods people That matter is expounded by the Prophetes speaking still of the first families But now they make the sad blessing a skoph and build a proud tower for worship to starres Then GOD devided all their tongues that they should no more heare his truth to plead foolishly against it And two thousand yeares all Heathen estranged from GOD perished for ever ever And in short speches to Abraham he foretelleth that of him one shall come that shall bless all nationess sheweth his death recouery from death in Isaak offred neare death but only by Gods voice reserved as by a resurrection that Iacobs sonnes should not worship starres above or any thing on earth they are starres in Iosephs dreame precious stones
whether both shal be alike good 7. Surely the light is a pleasant thing and it is a good thiÌ„g to the eyes to behold the suÌ„n 8. But though a maÌ„ may live many days and in them all be mery yet let him remember the dayes of darknes that they be the many whatsoeuer commeth will be vanity 9. Rejoyce O yong maÌ„ in thy childhood let thine hart chear thee in the days of thy youth walke in the wayes of thy hart and in the sight of thyne eyes But know that for all these thinges God will bring thee to judgment 10. Put away Gods anger from thine hart remove evil from thyflesh For childhood and yonghead is vanity Chap. 12. 1. Therfore remember thy Creatours in the dayes of thy youth Before the evill dayes come the yeares approch of which thou wilt say I have no pleasure in them 2. Before the sunn is dark the light the moone the starres and the cloudes returne after the rayne 3. when the keepers of the house shal treÌ„ble and the stroÌ„g men shall bow themselves and the grinders shall ceasse bicause they are few they waxe darke that looke out by the windowes 4. And the dores shal be shut by the streat with the base sound of the grinding a man shall stand vp at the voyce of the bird and all the daughters of Musick shal be brought low 5. And men will dread every high place feares wil be in the way the Almond tree will flourish the Grashopper wil be a burthen to it selfe and all lust wil be dissolued a man goeth vnto his long home and mourners go about in the streete 6. Before the silver cord is loosed and the golden ewer broken and the pitcher burst at the well and the wheele brokeÌ„ at the cestern 7. And dust returne to the earth as it was the spirit returne to God that gave it 8. Vanity of vanities saith Koheleth all is vanity 9. And this is a matter of excellency As Koheleth was wise stil he taught the people knowledg and weighed and examined and fitted many parables 10. Koheleth studyed to finde wordes delightfull scripture rightfull 11. The wordes of the wise as goades as nayles fastened in the sheepefoldes being giuen from one shepheard 12. And my sonne give all diligent heede to them There is no end in making many bookes much reading is a wearynes of the flesh 13. The summe of the matter is all being heard Feare God keepe his commaundements For this is all the man 14. For God will bring every deed vnto judgment with every hid thing whether it be good or euill The summe of the matter is all being heard Feare God keepe his Commaundements for this is the man The Mossorite note I. Th. K. K. Esay Malachy Lam. Eccl. by the Eb. first letter Four rare sentences in the heauenly Ebrew are repeated in the end of the booke that men should euermore thinck vpon them Lam. 5. TVRNE VS O ETERNAL VNTO THEE AND WE SHALL BE TVRNED RENEW OVR DAYES AS OF OLD This sheweth that all cometh from God that pitieth So this v. of Koheleth moved S. Paul to abide all griefe to keepe men from Daniels flames So Esay 66. FROM MONETH TO MONETH AND FROM SABBAT TO SABBAT SHAL ALL FLESH COME TO WORSHIP BEFORE MEE SAYTH THE ETERNAL This sheweth an vtter abrogating of Moses seing all nations cannot come every weeke to Ierusalem The last is Malachi v. last saue one BEHOLD I SEND VNTO YOV AN ELIAS A PROPHET BEFORE THE GREAT AND FEARFVLL DAY OF THE ETERNALL COMETH From that speech closing the prophets the Angell Gabriel beginneth the New Testament in his speech to Zachary of his Malachy Iohn So sweetly both Testaments Kisse one the other that none of wit or grace should euer thinke Tobies foolish fable or Iudithes ridiculous ly to be from any sad purpose of a writer To the reader In this emptie space a spech worthy of place every where may be added which Gregor Nazian speaketh vpon Chapt. 3. who cosidereth the spirit of man which ascendeth Thus he sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is I saw in the low places a dongeon of punishment receaving the wicked and an other place appointed for the Godly Thus the father who knew that AbrahaÌ„ such were in heaven yet speaketh as heathen did This sentence giveth light for the vnderstanding of the Greke fathers Finis Faultes escaped in this edition of Ecclesiastes Eccles Chap. 2. ver 26. Read it thus God giueth vvisdome and knowledg gladnes Chap. 3. ver 14. for euer to it nothing can be added and from it nothing can be diminished and God c. Ver. 19. the other and they all haue one spirit and man c. Ver. 20. All goe to one place all come c. Chap. 4. ver 3. his neighbour Thus also is vanitie and vexation of spirit Ver. 17. the house of God be neerer to heare then to give the sacrifice of fooles c. Chap. 5. ver 4. It is better that thou shouldest not vow then that thou shouldest not pay it Ver. 5. Let not thy mouth c. And so change the figures in all the other verses follovving to the end of the Chapter Ver. 8. as it is here but ver 9. being corrected read it thus hath not fruite This also is vanity Ver. 11. being corrected Read thus vvhether he eate litle c. Chap. 8. ver 15. Read thus no better thing vnder the sunne then c. Chap. 9. ver 18. vveapons of vvarre but one vncircumspect c. Chap. 10. ver 6. Folly is set in great height c Chap. 12. ver 10. righful wordes of truth Their life maners conteÌ„pt of God â—ob sette h forth vviâ—h their destruction Shortnes of life vvise policy cannot help common vveales so many be imperfectioÌ„s Chap. 2. Pleasures vvisdome royalty are but vanity Chap. 3. OppressioÌ„ common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The heathen sentence vvas afore from God Slouth mother of poore folk x. Cover senseles Cha. 5. The preset is soon lothed a they the high God as God thy creatoures chap. 18. Husbandry full of cares Riches be vncenten Ch. 6. Many children in Arabian poverty are a misery one in Iustin had 600. Adam the name â—elleâ—h man of his frailty Sad meditation of death is the best thing Even vvomen a comon mischief 〈◊〉 vvorse theÌ„ death Salomon 〈◊〉 Ieremies age felt â—â—at Cha. 8. Kinges offenses are very hard to be cured 2 voided Pall death knocketh poore cotages aud Kings Pal lates vvith an equall foote These tovves of the last in this vvorld a hevv that all Good is to be hoped in an other vvorld Epienres fill kingdomes bâ— blindnes herein as fish foules men are snared vvisdome is in cities in the best desert sone forgotten Folly in one in one thing doth mach harme Hatted from rulers makes many leave the care of their place to their harme Hoseas Amos Esai blame Israel for this Cha. 11. In this variety vve should serve the tyme omit no occasion and Israel had experieÌ„ce of all these vvher the elected fathers had often soÌ„nes rejected and fathers lost left sonnes to be found oâ—t â—ill vvhole apostasie rooted out the natioÌ„ Chap. 12 all ioy falleth sorovv vpoÌ„ sorovv befalleth HIGH The Tri nity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 3. 2. Koheleth blameth not womâ— kind as wold translate him many but theyr deâ—e slights as experieÌ„ced in his owne vvives vvho deceaved him S. Paul R. 13. haÌ„dleth this place agaiÌ„st Iewes which wold not obey heathen preventing the Popesty ranny that should a rise in Rome From auctority governmeÌ„t represeÌ„ting Gods presence not manifested by outward thinges yet sure of reward to life eternall in paradise wheÌ„ they coÌ„meÌ„d theyr soule to the hands of God It is evident that these wordes are spoken in the person of the wicked and should be pronounced as imitating theyr person So have I printed them in another character