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
the vvordes of the mouth of the vvise doe beare grace as specially the speches in David for the Kingdome of Christ but the lippes of the foole Ieroboam svvalovved vp all his house vvhen he bade vvorship calves at Dan and Bethel and forbade to go vp to Ierusalem The begining of the vvordes of his mouth vvas foolishnes and the end of his mouth an evell madnes The other Kinges foolish before God multiplyed vvordes against Iudah but savv not their fall Great toyle they tooke familie after family and vvearied them selves in their Idoles being as men that knevv not the vvay to the city And such vvere all the Kinges of Israell and the vvicked of Roboams Kingdome And vvo be to the kingdome vvhere the Princes be given to feasting as the true noble and sobre bring happines A King dome is like an house vvher by slougth the timber vvork rotteth and by dissolute hād the house vvilbe dropped through vvhen they make feastes for laughter and that vvine chear the hart and mony must affordall And herein the meddlers vvith Kinges find their ovvne ruine this vanitie is comon But they that look to the kingdome of Christ vvill not in thought medle vvith Caesar for listeners vvill fly to report all that is once vttered But men should ambitiously seke to meddle vvith their ovvne matters and to do good for the hope to come as Pilgromes strangers This vvil be a casting of seede vpon moyst ground vvhich vvill fructifie that as one soovveth he shall reape Therfore vvhile vve have time vve should doe good to all lest God alter our ability or occasion The cloudes and trees teach that the cloudes fall to moysten the hearbes and vvher the trees fruct falleth gatherers vvilbe ready And herein vve should not be casting doubtes eyther for others successe or lest vve in time vvant our selves of our joyes The husbandman plovv eth in hope not loking to the cloudes for sovving or reaping as vve knovv not the vvindes vvay nor the Embryones grouth so vve knovv not hovv sone God altereth times from life to death from planting to vnrooting from building to breaches from laughter to vveping from seking to losing from spech to silence from love to hatred from peace to vvarre from youth to old age morning and evening vve should not be vveary doing good for in due tyme vve shall reape yf vve doe not faint It is a good thing for one to chere his ovvne life vvill mans hart say but long and mery life vvilbe nothing sauing vanity vvhen vve thinke vpon the tyme after this life hovv it shall never haue end This thought vvill make yong men litle joy in the morning of age considering that God vvill bring them into judgement And the vvekenes of our earthly tabernacle should put vs in mind hourely For dayes void of all delite vvill sone come vvhen our eyes ribbes armes stomake eares and tongue and all helpes of voice the legges faile graynes buddeth vve are shaken off like a grashopper and the chine liuer brain pan all vvil be rent and man returneth to his endlesse home mourners go about in the strete This may teach vs hovv all temporall thinges be vainesse teach from Scriptures to find out Christ his Kingdome that vvhen the outvvard man is corrupted the invvard man be fully renued For Christ is our life and to die in him that is all our gain And mans sone passage hence vp to Goddes throne to receaue according to the vvorkes done by the body good or evell should print this in our hartes And vve should giue more aboundant hede to Koheleth his vvordes lest they flovv aside from our eyes as they from Ephraim Prov. 3. and from the men of Ierusalem Eb. 2. vvhom sin platting about them entangled to destruction Koheleth as all the other Prophets hath vvordes of delite Scripture of right vvordes of truth as Goades to direct vs nailes fastened in the shepe foldes geuen from Christ the only Shepheard of vvhom Dauid spake Psa 72. his last vvordes therin these Blessed be the Eternall God the God of Israell blessed be his glorious name for euer and let all the earth be filled vvith his glory Amen yea amen A TREATISE OF THE Holy Trinity NOW for the trinity I will folow those textes at which the very Iewes be amased I will make my style alltogether from theyr wordes saving that their future for MESSIAS to come I will turne into the tyme passed In the Babylonian Thalmud in Sanedrin fol. 38. excellent places be cited for vnity plurality touching also MESSIAS from Dan. 7. wher Rabbi Sadaias speaketh matter worthy regard also from Ex. 23. wher Ramban writteth well I saak Ben Arama vpon Ex. bringeth the whole Thalmudique consent that MESSIAS is greater then the Angels inferreth therupō that he must be God which matter Koheleth toucheth for plura lity of Persones in Boreeicha Thy creatours I have ioined an Ebrew style to the English that the one may help the other OF THE VNITY IN GOD-HEAD AND PLVRALITY of Persons THE ETERNALL our God the Eternall is one his nature is made knovven by himself for the Persons the father the Sōne the holy Ghost vve must folovv marke the mystery of the Scriptures for the plurall number and for the Sonne òf God and for the holy Spirit In these there is a great mystery Let VS make man according to OVR image This for the persons And for the vnity of natures this God created man after his owne image So Come Let VS goe downe and Let VS confound there theyr Lippe And the Lord Went downe to see the city and the towre And For there Elohim WERE reucaled vnto him the God which heard me in the day of my distresse And who is like thy people Israel one nation on the earth for whom THEY went euen Elohim to redeme them vnto him selfe for a People And Vntill THRONES were set vp and the Euerlasting Sate what is to be said of that One for himself one for the Sonne of David as it is written behold with the cloudes of heauen one like the Sonne of Man came This is Messïas our righteousnes And is it not written of the Messias Meeke and riding vpon an Asse In deed he came in humblenes came not vpon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horses with pride And wheras it was written with the cloudes of heaven They are the Angels of the host of heaven This is the great dignity which the Creatour gave Messias And to the Everlasting did they bring him as it is writtē The Eternall sayd vnto my Lord sit thou on my right hand c. A certen Saducie said to Rabbi Idith in the Babil Thal. San. fol. 38. It is written to Moses he said Come vp vnto the Eternall vnto me he should have said This is Matatron the Angel that led the People of whome it
hope for a pompous belly blessing in this cursed earth In due tyme our Lord cometh to have his tabernacle in vs for which his tabernacle or temple the world was made obedient vnto man And though Moses tabernacle were most diligently thrise described furnished with all dignity of matter forme yet God did sone leave it in smalle regard likewise Salomons temple Yet against S. Stephens doctrine Act. 7. to this day Israel hopeth for a temple of stone city to be built on mount Syon in Chanaan But our Lord leaveth this world to sit on Davids throne for ever Iewes perish in their lyes and blindnes for our Lords brightnes foure Evangelistes tell that one telleth how the Apostles taught that to the heathen holy Epistles comment vpon all Moses to teach Israell the golden building how their Thalmudicall is straw in all hope of Policy good on Earth And when Ierusalem is destroyed to force an end of Moses Ceremonies then more fully the nature of Davids throne is opened by Gracious Iohn in obscure Patmos He sheweth how all the goodly Iewels vsed through Moyses and the Prophetes tend hither how the knowledge of Christ practised openly rightly by his servantes maketh the heavenly Ierusalem the holy Iewes a ey-expectation But this should have two hinderances one by the prophane Caesares whom the Lord wold pay for their partes that all their world should be altered the other by Christianes falling away as Ismael Ephraim did So Mackmad of Ismael sone withdrew all the coÌ„treys of Daniels Image to their old Arabique infidelitie and Christ leaveth them to eternall blindnes as he did the old builders of Babel Also the city that crucified Christ setteth vp an earthly pompe with corruption of all holy truth cariage in hope of life by the waters of Scripture out of which he that is not borne againe by the Spirit can never enter into the Kingdome of heaven Yet against this Pompe Christ ruleth his common weales in perpetuall expectation of the Eternall Throne to be fully manifested And this summe doth the holy Bible afforde Which he that beareth in mynd shall soner see the driefte of every particular Booke And now Ecclesiastes will shew how this world can have no good Kingdome wher all kind of Sortes flow with vanities and vexation of Spirit But to consider his book with more clearnesse of light his kindred life a popular spech of his royall and most witty closse spech divinity chief poinctes yet resisted of his nation these are to be layd forth somwhat familiarly for the help of the vnacquainted with such matters AN ABRIDGEMENT OF SALOMONS LIFE DAVID had sonnes by many vvives The King and his brother Nathan tvvo more named in 1 Chr. 3. 5. by the daughter of Ammiel besides the first borne that sone died That his vvife vvas called Bath-Suagh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Daughter of nobility God closly disposing tongues to that vvhich in story should be most famous After Vrias the faithfull Hettean died for his people the cities of his God by good Davids vvicked sleight and David had made that Psalme of repeÌ„tance to the coÌ„fort of all that should by faith find justice David conforted Bath suagh and svvare that Salomon should reigne called her Bathshebagh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daughter of Oth. And he savv further that Salomons house vvold not be vpright vvith God but vvold overthrovv the temple nation Lev. 26. and Deut. 28. and that Nathans prophecy should come of Salomons next brother called him Nathan that his name should abridge the Prophecy Bath shebagh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also hath her honour from God Prov. 31. Being an holy teacher of holy truth and joying that Christ should come of her as of Thamar Rachab and Ruth the Moabite and not also of Roboams mother the Ammonite nor of any King aftervvardes SalomoÌ„ vvas borne about the time that Adoniah defloured Thamar as the story shevveth and is cast by the Rabbines and Grekes to be tvvelve yeres old vvhen David dieth His Father and his mother and the Prophet Nathan instructed him in the vvayes of God he craved vvisdome of God and had it above all Kinges and the more he increased in vvisdome he taught the people knovvledge and fitted many Proverbes Three bookes he left The Songe of Songes shevving the ioy of the Church that truly folovveth Christ and the Proverbes vvarning much the Tribes that they vvill fall avvay from God In the same booke he joineth the vvordes of Agur Ben Iakeh a vvise Prophet of his time vvho in fevv vvordes taught much of mans corruptioÌ„ and spake of God to dvvell in Christ named â—thiel and Vcal that is vvith me God euen the Mighty And Koheleth in his third book The K. had fovver names Salomon and Iedidiah 1 King 12. Lemoel Prov. 31. and Koheleth Eccl. 1. The notation of the last should here be opened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cahal the verb is Gather and the novvne Ecclesia a company gathered to one assembly as the 600000. vvhich at once denyed God Num. 13. called there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ghedah elsvvhere often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cahal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synagogue or Ecclesia Of Gathering the best thing that is vvisdome he is called Koheleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aben Ezr. Ecclesiast 1. That is He is called Koheleth by the terme of wisdome which was gathered in him finding by experience that all thinges vnder the sunne are vaine common vveales full of folly madnes that men should look to the Kingdome of Christ in heaven The LXX made a nevv terme of their ovvne Ecclesiastes a vvise Doctor And this book commenteth vpon Nathans Prophecy cited afore and teacheth closly that many Kinges of his posterity by foolishnes vvold breake the hedge that Serpentes should bite them vvold speak great vvordes as did Roboam so foolish as one that knevv not the vvay to the city And he himselfe vvas entangled by his vvives to build Idolea for them But he proclameth their vvickednes and hovv Iedidiah the beloved of God vvas delivered from them None should doubt but that he is in the Kingdome of heaven seing all the Prophetes be there Luc. 13. and he spent all his life to teach the vanities of this vvorld His posterity ended in Iechonias and the Ievves misse of all the Prophetes meaning vvhich say that Messias should come of Iechonias vvho left no child naturally Iere. 22. But sonnes to his Kingdome many 1 Chr. 3. Salathiel of Nathan Mat. 1. Luc. 3. This poinct should specially be noted of Christianes The Ievves vse all endevour to overthrovv S. Luk for our Lords Kindred mightily labour to prove that Salathiel vvas naturall sonne to Iechonias and not onely S. to the Kingdome as troupes of others 1 Chr. 3. but properly sonne as any other to his father in private spech And as they look for
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
shall lodge with the Kid that is a parable and a dark spech The sense of the spech is That Israel shall dwell in safety among the wicked of the world which are Likened to the wolf Leopard As it is said the Euening vvoolf shall spoyle them the Leopard shall vvatch at their cities And they shall turne vnto the Law of truth and they shall not spoyle nor destroy but shall eat their store in quietnes as Israell as it is sayd The Lyon as the Oxe shall eat stravv And so in other matters the like which are written of Messias they are resemblances And in the dayes of Christ the King it shal be knowen to all what thinges were resembled and to what matters the hid meaning tended The Doctours say ther is no differēce betwixt this world the dayes of Christ but onely the service vnder the Kingdomes It may be sene by the propper sense of the prophets that in the begining of the dayes of Messias shal be the warre of Gog and Magog before the warres of Gog Magog a prophet shall stand vp to settle Israel to praepare theyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hartes as it sayd Behold I send vnto you Elias c. And he cometh not to Pollute the pure or to purifie the polluted nor to disable the fully allowable nor to allow the manifestly disallowable but to settle peace in the world as it is said he shall turne the harts of fathers vnto the Children And there be some of the Doctours who say that before the coming of Messias Elias shall come But all these matters such like doth no man know what they shal be vntill they be The matters are matters closed vp with the prophets also our Doctours haue no Kabala for these matters But with wresting of the textes And therefore they are at schisme for these matters And these matters are in no case for theyr order of being or particularities any foundation of Law Let not a man busie himselfe in the Agadoth or fables wittilypēned nor be long in Midrasoth cōmentaries of allusions which are spokē of these matters such let him not lay them for a foūdatiō For they teach neither faith nor Love So let not a man reckon the End Yet the Angell Gabriel Daniel did to the very houre Daniel 9 as our Doctours say Let their soule breath out who reckon the endes But let him expect and beleue according to the generall rule which wee haue expounded In the dayes of Messias the King when his Kingdome shal be settled all Israell shal be gathered vnto him all they shal be genealogized according to their familyes by his mouth from the holy Spirite which shall rest vpon him as it is vvritten hee shall sit he shall purifie and clense The sonnes of Levy first shall he clense and thus say This man is of the Priestes family this man of Levies genealogie he shall reiect them which are not of the Genealogie of Israel Behold a certayne One sayd And the Ambassadour said vnto them c vntil there standes Vp a Priest with Vrim Thummim Behold thou art taught that by the holy Spirit the Principall shal be referred to their Genealogie the genealogized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shal be made knowen But he will not genealogize Israell that is them who are not of Levy but generally of what tribe they be shewing that this man and this man is of such a tribe But he will not tell that such a man is of speciall vertue such an one of an Heathen mother such an one a Slaue But of right will Let them sink that will haue their Sun to set The Doctours and prophetes desired not the dayes of Messias neither to rule over all the world nor to subdue the Heathen nor to be extolled of nations nor to drink make mery but to haue Leasure for the Law and wisdome and haue no taxe master and Hinderer that they may be worthy of life Eternall And in that time there shal be no hunger no warre no emulation nor strife for goodes shall flow plentifully And all delicates shal be found as Plentifull as dust And the world shall studie nothing cls but onely to know the Eternal Therfore there shal be great Doctours skilfull in hid speches they shall apprehend the knowledg of their Creatour according to the force of their strēgth as it is written For the Earth shtlbe full of the knowledg of the Eternall as the waters that cover the Sea The Ebreu that folovveth is the Ievves continued spech of theyr mistaken Messias But excedeth much the English translation in space because I vvold have a fayr and great Letter After shall come a short cēsure vpō the levves hope for theyr Messias then The Chaldy Paraphrastes ovvne argument of Coheleth the holy Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Censure vpon the Iew Rambam He speakeah truly that Balaam prophecieth of Christ but he litle marketh vvhat Balaam taught by that Messias shall vnvvall all the sonnes of Seth. Yffor destroying all their tovvnes vvall this vvere spoken that vvere no benefite Nether vvil Salomon suffer to hope for one age to haue any thing the like vvherof vvas not afore either for peace or vvarres Paul expoundeth the vnvvalling of Seth sonnes 2. Cor. 10. Our armour is not carnall but mighty for God to pull dovvne strong holdes This Balaā meant By more cities of refuge Rambam seeketh corners thus he reasoneth Yfvve had not yet all cities of refuge promised ther is a returning vnto our land of Chanaan to haue them But yet vve had not all promised Therfore there remayneth a returne to Chanaan The assumption is double vveake The Lavv gaue leaue to make more yf they conquered more as Ruben Gad Manasses conquered more Permissiōs be in Lavves no lesse then cōmaundements Besides vve may not say that Ruben Gad Manasses made no cities more of refuge because it is not recorded The vvitty Aben Ezra noteth vpon Gad Gen. 4. 9. that much is vnrecorded vvhich Iacob speaketh of him Thus Rambams hope is the vveb of a spider And concerning building of Ierusalem vvhat can that profit more then it profited in Salomons time vvhen sone all came to nothing And novv the vvorld is 5531. yeres old and their rule is that six thousand shall end it vvhich vvilbe at 469. vvhat can that time vvorke to change the vvhole vvorld Touching Elias He tottereth But vve knovv the case and he might learne Christ the heauenly Ierusalem of our N. Test the Chaldy vpon Eccles 1. v. 2. telleth that their Messias is but vanity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 KOHELETH Ecclesiastes 1. The wordes of Koheleth the Sōne of David King in Hierusalem 2. Vanity of vanityes saith Coheleth vanity of vanityes all is vanity 3. what permanent good hath man in all his labour which he taketh vnder
11. He hath made every thing goodly in his time but he hath sett the world in ther hart that a man cannot find out the work which God doth from the beginning to the end 12. I know that ther is nothing good in them but to rejoyce doe good whiles one liveth 13. Also that any man eateth drinketh and jnioyeth the good of all his labours this is the gift of God 14. I know that all which God doth it wil be sure for ever and God doth all that men should live in feare before him 15. That which hath ben is now and that which is to be now hath bene God will bring a gaine that which is now passing away 16. Moreover I marked vnder the sunn the place of judgement ther was injurye the place of justice ther was jnjury 17. I sayd in my hart the just the vnejust God will judge for ther is a time for every thing for every deede there 18. I sayd in my hart after the maner of the sonnes of man when God made them knowen that I saw how they are beastes they to themselves 19. An happe befalleth the sonnes of man an happe befalleth the beast and they have one happe as the one dieth so dieth the other and man excelleth not the beast For all is vanity 20. All came from the dust all returneth vnto the dust 21. For who considereth the spirit of man which doth ascend vpward and the spirit of the beast which doth descend downe-wards vnto the earth 22. Then I saw that ther is nothing better then that a man joy of his workes For that is his portion For who can bring him to see what shal be after him Chap. 4 1. But whē I cōsidered all the oppressed ones which were greved vnder the sunn behold the oppressed had the teares but they had no cōforter for the oppressors had the strong hand and the other had no conforter 2. Then I commended the dead which already are dead above the living which are alive yet 3. And above them both him that as yet hath not bene because he hath not seene the wrong doing which is vnder the sunne 4. For I marked all labour all industrie of workes how it bringeth envy to a man from his neighbour 5. The foole foldeth his hands eateth vp his owne flesh Saying 6. Better is an hādfull with ease thē two fistfulls with labour frettīg of spirite 7. Againe I marked a vanity vnder the sunne 8. Ther is one none the second and he hath neyther sonne nor brother and ther is no end of all his labour and his eye cannot be satisfyed with riches And for whom should I labour and defraud my soule of good This also is a vanity a grievous toyle 9. Couples are better then one For they haue a good reward for their labour 19. For if they fall the one will lift vp his fellow woe is the one which falleth and hath not a second to lift him vp 11. And if a couple slepe they shal be warme but how can one alone be warme 12. And if some one be stronger then one two will stand against him a threefold thred will not sone be broken 13. A poore wise child is better then a King that is old and foolish which cānot abide to be advised any more 14. For out of the prison he commeth forth to reigne when as he that is borne in his kingdome is made poore 15. 3. I saw all the living which walk vnder the sūne attend vpon the child which shall stand vp the others place 16. Ther is no end with any people for any that is over them Also the later will not rejoyce in the same So this also is vanity vexation of spirite 17. Looke to thy feete when thou goest into the house of God For he is neerer to heare then to sacrifice Ther the gift of fooles For they know not that they doe evill Chap. 5 1. Be not rash with thy mouth nor let thy hart be hasty to vtter any thing before God For God is in the heavens thou art on the earth Therfore lett they wordes be few 2. For as dreames come by much busines so the voyce of a foole hath much babling 3. when thou vowest a vow to God differ not to pay it For he deliteth not in fooles what thou dost vow pay 4. Let not thy mouth make thy flesh sinne neyther say before the Angel that it was an errour wherfore should God be angry for thy voyce and destroy the workes of thy handes 5. For as in many dreames be vanityes so in many wordes But feare thou God 6. If oppressiō of the poore robbery of judgemēt justice thou behold in a cōtry marveyle not at the matter For an higher then the high one doth marke ther be high above them 7. The commodity of ground is for all The King is made servant to the field 8. He that loveth money cannot be fed with money or he that loveth any wealth which hath not fruite 9. when this good is much they be many to eat it what good commeth to the owners but the view of ther eyes 10. The sleepe of the labourer is sweet whether he sleepe little or much but the fulnes of the rich suffreth him not to sleepe 11. Ther is a sore sicknes which I have seene vnder the sunne riches kept of the owner to his owne harme 12. And the riches perish by some evill busines he begett a sonne and nothing cometh to his hand 13. As he came out of his mothers womb naked he returneth to goe as he came he cannot cary away any thing of his labour which he may beare in his hand 14. This also is a sore sicknes Euen as he came so he goeth away and what permanēt good hath he that he laboured for the wynd 15. Also all his dayes in darknes doth he eat much anger and by his owne sicknes payning 16. Behold what I haue seene it is a good-thing to eat to drinck to enjoy the good in all a mans labour which he taketh vnder the sūne the number of the dayes of his life which God giueth him for this is his portion 17. Though to euery man to whome God hath given riches treasures giveth him power to eat therof to take his part to enjoy his labour this is a gift of God 18. For he will not much think vpon the dayes of his life whome God busieth in the cheering of his hart Chapter 6. There is an euill which I saw vnder the sunne it is much among men 2. Some man to whom God hath giuē riches wealth honour he wanteth nothing for his soule of all that he desireth yet God giveth him not power to eat therof but a strange man shall eat it vp This is vanity this is an euill sicknes 3. If a man