A COMMENT UPON COHELETH OR ECCLESIASTES: Framed for the instruction of PRINCE HENRI Our hope.  
BY HUG BROUGHTON. Anno 1605   

A COMMENT UPON COHELETH OR ECCLESIASTES: Framed for the instruction of PRINCE HENRI Our Hope.  
By HUGH BROUGHTON.  
Anno 1605.   

TO THE MOST NOBLE, HENRY PRINCE OF great Brittany.  
IN a former little book, (most noble Prince) speaking Hebrew and Latin, I showed the Persons of David's Family: the kings race, and the Kinglier than the Kings, the house of our Lord after the flesh: a matter opened in few words: yet mistaken in England and almost every where, to the ruin of infinite millions: who finding Christians unable to settle their own narration, rejected all Christianity. That small work I dispersed in many thousand copies by Sea and Land over Europe and Asia: where many have thought the gift not mean. Next, knowledge of the People that sprang from David's house: the quality of the Kingdom & perpetual Throne promised to David, 2. Sam. 7. and 1. Chron. 17. and Psal. 89. should be known. To manifest that Solomon David's son, and a King that hath all Royalties of this world, is chosen of God. He telleth upon his own longue study and experience, that all things under the Sun be vain: 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 Lord's death: and to Marie for his birth, doth plainly expound what nature it hath: that it is the Kingdom of Christ by sufferings bringing joy. The whole book of Solomon herein spent, with helps to clearness, I join to the former: which, if God will, shallbe accompanied with others, as the argument calleth for explication.  
Your grace's most humble Hugh Broughton.   

THE CHIEF MARK OF ALL The holy Scriptures.  
SUNDRY ways doth our heavenly father draw us unto the Kingdom of his son: But Man created of God plain willbe searching out many conceits, to his own over throw: by the sleight of Satan: as the Angels that kept not their place, fell to ruin. 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 Spirits use: the Spheres in their wonderful greatness & swiftness: the stars in their most beautiful order: the vapours, winds, & clouds in most wise poise, the plants, fowls, fishes, beasts, all these benefit not the Angels. But after the making of all these, the holy trinity consulteth for making man, in justice & plain holiness, & maketh his body of the earth: that all things may serve his use: the stars, the Elements, the plants & all live things. And God doth breath into him a soul immortal, full of life, which might have kept the body always alive: & showeth unto Angel's man's wisdom, in that he nameth all beasts with terms defining their nature, & maketh a woman outo of his side, & giveth them dominion over the Earth: and g tiuth his Angels charge over them, to attend upon them, & to keep them. But one part mislikeh this charge, & by that rebellion extinguish their own light, & lose their own glory, & find misery unrecoverable: & seek leave to try man, whether he can be deceived, to cast of the obedience of God, & prevaileth, & bringeth them to death of the soul, & loss of that light which would have kept the body alive for ever: & into sin that draweth eternal woe upon it. And this disobedience being wrought quickly the first day of man, brought all the world under corruption: and greved still the holy spirit, & his Angels. But then further counsel is showed: that the ETERNAL Son of God will take Humanity of Eves Seed: and to him the world is subiectea, till an uncorruptible new world be made. But Satan withdrew belief from this point; & rules as Prince of the darkness of this world, so as it is hard for Adam's Sons borne in sin & blindness extreme, to hold this world cursed: which yet all serveth man's use: and to hope for a world unvisible, for the soul leaving this life: & of a new world for the body & soul. Seing Adam cared not for God's charge, being yet in life & Lordship, & believed not the word of him who spoke & all things had their being: So the Sons of Adam will hardly believe that the King of Glory must die to give life: and to light Adam by faith to life: and arise to raise Adam: and leave this world, to show hope of an other world. Experience teacheth us how far this is from us.  
To this none can come unless the Father draw him. Yet God's grace in government condemneth all for not layng hand upon this grace, and for not craving of grace truly so to do. Now to show that by death life should come, in Paradise a beast is killed: and with the skin, our Parents be clothed: and fire from Heaven burneth the carcase: and the next day is appointed for a rest to meditate, on this: to whom able to govern, the creature is subjecteth: who by resting the Sabath in the grave: which fell out after 39 60. years, fully endeth the Sabath, & rising with the light the first day, brings light unto the world: as in day, for death, his passion was fitted to Adam's day & time of fall & sentence, against him. Thus redemption was taught: & anger by a curse pronounced to come by the flood. Now cain's murder of Abel, showeth what poison Satan breathed into Eves soul to bear such a son: & further, cain's sons appear bad in making Gods of stars 
Their life & manners & contempt of God ●ob set h forth: wi●h their destruction.  made to serve man: defying their Lord that made the world for them: & deifiing the creatures, to lose the creator and creatures: when the flood washed their bodies away: and their souls ascend to God's Throne to have from it & before it, eternal flames. Yet than Christ showed in Noah, how all beasts & Elements & heavens obeyed him. Again, they are told that Christ shall arise from Sem to be a King of justice & peace. And, that, when the heathen receive the promise, japheth his sons shall have the chiefest continuance of grace: And noah's families be named; & the Prophets show their nationes & stories with God's people. That matter is expounded by the Prophets, speaking still of the first families.  
But now they make the sad blessing a skoph: and build a proud tower for worship to stars. Then GOD divided all their tongues, that they should no more hear his truth: to plead foolishly against it. And two thousand years all Heathen estranged from GOD perished for ever & ever. And in short speeches to Abraham, he foretelleth, that of him one shall come that shall bless all nationess: & showeth his death, & recovery from death in Isaak offered near death, but only by God's voice, reserved, as by a resurrection: & that Jacob's sons should not worship stars above, or any thing on earth, they are stars in Joseph's dream: & precious stones in Aaron's Breast lap, or Care of judgement. And to show what justice God required, they have plain Laws of perfect Equity: with a curse to all that keep not every one: that men might know how sin aboundeth: & to the poor in spirit the redeemer is declared in mysteries that the profane should not skoff: yet plainly to such as mark how Adam & Abraham heard of him: & life of the soul is showed by dwelling with God: as the second death for the soul, by anger from the face of God. Thus closely the world to come is showed. Also the tabernacle, & appartenances showed Christ his dwelling with man: & by sacrifices & birds escaped, his death & resurrection: that for justice hence by faith men should not say: who can go up to heaven to bring Christ down, or who can go to the deep of the earth to bring Christ from the dead, but might know that jesus should be the Eternal, & that the Godhead should raise him from the dead. And the saving of our souls appeared, in the Brazen serpent, when Moses lifted up the serpent in the wilderness, & the stonged by serpents wear healed. Many doubt less asked him, what was meant thereby: & he told that so the sun of man should be lifted up: that they who believed on him should not perish, but have life everlasting. Moses mind shined with knowledge of all, as did his face shine with light: & Levies Sunlike Smaragd: & his Prophecies abridge all the holy stories: & he maketh the twelve dumb stones tell much, from Aaron's breast: And the patriarchs lives, have the like revolutiones in their children: how for cleaving to the redeemer they should find glory, & again shame in refusing their father's God, & following the blindness of the God of this world. Now in David God historically expresseth Christ his Kingdom. David cometh to his Kingdom by continual afflictiones: & so all that will follow the religion of Christ shallbe persecuted. And by whom the covenant of God & his law shall be kept to vanquish Satan, David is told: even that Christ shall come of his loins to reign upon his throne for ever. Of him he shall come to be a man & a King in this world: but he shall have no Kingdom in this world, & the earth which God hath cursed: but to him is the world to come subdued: being the creator, & David showeth how yet in his sufferings & death he was made inferior to Angels: but crowned with glory & honour, since he sat on the right hand of God. And when he came into the world, all the Angels of God worshipped him. And that juda should consider how by sufferings this glory cometh, David describeth as an Evangelist the sufferings of Christ. This David doth. And telleth in Prophecies the overthrow of his nation, & their captivity, & retarne; & Antiochus persecutiones, & the jews rejection: even all their times: how God took a time to plant them, & will pluck them up: to seek them, & will destroy them: to keep them & will cast them off: to love them, and will hate them. Now for experience that a Kingdom under the Sun was not promised in Christ, Solomon had all wisdom, wealth & pleasure, & found all to be vanity: & by his pleasures fell from God: but returned, and teacheh in Ecclesiastes in all particular sorts, that all here is but vanity & vexation of spirit: by man's dealings, and by the sorrows of their hands: and closely warneth that his son shall not rule all his: foreseying how Joseph's jeroboam vold leave only juda to be an whole tribe till Shiloh his child by the Virgin the King Eternal came in the flesh. Part of Rachel's house, and a little, of Benjamin, because God built half jerusalem and the Temple in his tribe, for that, part of Benjamin cleaved to juda: 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 Solomon warneth the ten tribes, how they willbe robbers making one purse, and refuse the love of the truth: and how God would laugh at their destruction by Assur: and fitted Proverbes to have kept them from destruction: And the son of Thamar, of Rachab, of Ruth, of Bathsuagh in the Canticles turneth all joy to the Kingdom of Christ: that Joseph's house should not despise the root of jessai, though jesus Son of Nun conquered the Land & made the Sun to stay. A matter showing that which followeth.  
JESUS the Son of GOD, and the Son of David after the flesh, would darken the Sun, and shake all the earth. And years near a thousand, GOD still so governed juda that they should look for the Kingdom of heaven, always opened by CHRIST, and still feel their state on earth to be full of sorrow. That did they soon prove true.  
For the Kings of juda were all either worshippers of Devils' with many of their people, or, in some feeling of great danger & distress: or, in open hearing of Prophets, and that, many at once, that Babel should end their state: and Salomon's house: because they followed Babel built to make Gonddes of creatures. Salomon's house utterly perished. And in Babel, the Image, and other Pictures tells them in expositiones seven times over how heathen shall withhold judah's kingdom, even from Salathiel and Zoroba babel our Lords Fathers after the flesh until he came into the world And they saw how yet under Heathen they were defended. And when they saw not only the fall of Salomon's race, temple, city, & kingdom, but of mighty Babel in 70. years reign: then they were in fit case to be taught of David's 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 year and day: that all the world might reckon 490. years to gather how many years, months, and days they were from the end of Moses, & how near to the work of redemption, by the son of God dwelling in our tabernacle. And poor jews from 120. nationes are sent to jerusalem by Cyrus' proclamation of the true God, who all could teach Heathen that the world was made, and also how longue than it had stood: where still infidels will err. And for receiving of Christ his Prophecy, the poor nation that returned to jerusalem in hope of life by it, is recorded by the holy spirit which beautified the heavens, in high honour; how many their whole number to every man did make. This honour had the saints: & their poor state in Ezra & Nehemias' is from God set down & their defence, & affinity with the Persiam kings also is penned from God's wisdom, &, religion is exponded by Aggei, Zachary & Malachy, even to john Bap. & to the meek King, Christ himself. & to the destruction of their nation, which will not believe that all kingdoms under the Sun are vanity: but do and will still hope for a pompous belly blessing in this cursed earth. In due time our Lord cometh, to have his tabernacle in us: for which his tabernacle or temple the world was made obedient unto man. And though Moses tabernacle, were most diligently thrice described: & furnished with all dignity of matter & form: yet God did soon leave it in small regard: & likewise Salomon's temple. Yet against S. Stephen's doctrine Act. 7. to this day Israel hopeth for a temple of stone, & city to be built on mount Zion, in Chanaan. But our Lord leaveth this world, to sit on David's throne for ever: & jews perish in their lies, and blindness, & for our Lord's brightness, four Evangelistes tell that: & one telleth how the Apostles taught that to the heathen; & holy Epistles comment upon all Moses, to teach Israel the golden building, & how their Thalmudicall is straw: in all hope of Policy good on Earth. And when jerusalem is destroyed to force an end of Moses Ceremonies: then more fully the nature of David's throne is opened by Gracious john, in obscure Patmos. He showeth how all the goodly jewels used through Moses and the Prophets tend hither, how the knowledge of Christ practised openly & rightly by his servants, maketh the heavenly jerusalem: the holy jews a ey-expectation. But this should have two hindrances: one by the profane Caesares, whom the Lord would pay for their parts: that all their world should be altered: the other by Christianes' falling away, as Ishmael & Ephraim did. So Mackmad of Ishmael sone withdrew all the countries of daniel's Image, to their old Arabic infidelity: and Christ leaveth them to eternal blindness, as he did the old builders of Babel. Also the city, that crucified Christ, setteth up an earthly pomp, with corruption of all holy truth, & carriage in hope of life by the waters of Scripture, out of which he that is not borne again by the Spirit, can never enter into the Kingdom of heaven. Yet against this Pomp Christ ruleth his common weals in perpetual expectation of the Eternal Throne to be fully manifested. And this sum doth the holy Bible afford. Which he that beareth in mind shall sooner see the driefte of every particular Book. And now Ecclesiastes will show, how this world can have no good Kingdom: where all kind of Sorts flow with vanities and vexation of Spirit. But to consider his book with more clearness of light, his kindred, & life, & a popular speech of his royal and most witty close speech, & divinity chief points, yet resisted of his nation, these are to be laid forth somewhat familiarly, for the help of the unacquainted with such matters.   

AN ABRIDGEMENT OF Salomon's LIFE.  
DAVID had sons by many wives. The King and his brother Nathan, & two more named in 1 Chr. 3. 5. by the daughter of Ammiel: besides the first borne that soon died. That his wife was called Bathsuagh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Daughter of nobility: God closely disposing tongues to that which in story should be most famous. After Urias the faithful Hettean died for his people & the cities of his God, by good David's wicked sleight, and David had made that Psalm of repentance to the comfort of all that should by faith find justice, David comforted Bath suagh, and swore that Solomon should reign: & called her Bathshebagh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daughter of Oth. And he saw further that Salomon's house would not be upright with God, but would overthrew the temple & nation Lev. 26. and Deut. 28. and that nathan's prophecy should come of Salomon's 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 afterwards. Solomon was borne about the time that Adoniah deflowered Thamar: as the story showeth: and is cast by the Rabbins and Greeks to be twelve years old when David dieth. His Father and his mother and the Prophet Nathan instructed him in the ways of God: & he craved wisdom of God, and had it above all Kings: and the more he increased in wisdom, he taught the people knowledge, and fitted many Proverbes. Three books he left; The Song of Songs showing the joy of the Church that truly followeth Christ: and the Proverbes, warning much the Tribes that they will fall away from God. In the same book he joineth the words of Agur Ben jakeh: a wise Prophet of his time, who in few words taught much, of man's corruption: and spoke of God to devil in Christ, named ●thiel, and vocal, that is with me God, even the Mighty. And Koheleth in his third book. The K. had four names Solomon, and jedidiah, 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 noun Ecclesia, a company gathered to one assembly: as the 600000. which at once denied God: Num. 13. called there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ghedah: elsewhere often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cahal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Synagogue, or Ecclesia. Of Gathering the best thing, that is, wisdom, he is called Koheleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aben Ezr. Ecclesiast. 1. That is: He is called Koheleth, by the term of wisdom which was gathered in him: finding by experience that all things under the sun are vain: & common weals full of folly & madness: that men should look to the Kingdom of Christ in heaven. The LXX. made a new term of their own Ecclesiastes: a wise Doctor. And this book commenteth upon nathan's Prophecy, cited afore: and teacheth closely, that many Kings of his posterity by foolishness would break the hedge, that Serpents should bite them: & would speak great words, as did Roboam, so foolish as one that knew not the way to the city. And he himself, was entangled by his wives to build Idolea for them: But he proclaimeth their wickedness: and how jedidiah, the beloved of God was delivered from them. None should doubt but that he is in the Kingdom of heaven; seeing all the Prophets be there Luc. 13. and he spent all his life to teach the vanities of this world. His posterity ended in jechonias: and the jews miss of all the Prophets' meaning, which say: that Messias should come of jechonias: who left no child naturally: jere. 22. But sons to his Kingdom many. 1 Chr. 3. & Salathiel of Nathan Mat. 1. Luc. 3. This point should specially be noted of Christianes'. The jew use all endeavour to overthrew S. Luk for our Lord's Kindred: & mightily labour to prove that Salathiel was natural son to jechonias: and not only S. to the Kingdom: as troops of others 1 Chr. 3. but properly son, as any other to his father, in private speech. And as they look for a pompous Kingdom: so they continue against God's oath, the line of Solomon: in Sanedr. fol. 18. Perec 10. atticle 12. in these words.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
This rule is a foundation: that no King may be accepted for Israel, but of the house of David & of the seed of Solomon only: & who so is a schismatic against this family, denieth the name of the blessed God, & the words of his prophets. Thus expressly they teach that Messias must come of jechonias: & know that S. Luke & our Gospel falleth where that is granted: whom I answer in mine hebrew treatise to Prince Henry. And I have showed of the grossness of our table elsewhere.   

A PARAPHRASE Abridging the book: WITH OBSERVATIONES OF speeches touching the holy Ttinity, & of judaism, stumbling against Koheleth even unto this day.  
ALL this book of Coheleth or Salemon, tendeth, as was showed, to open nathan's speech, 1 Chro. 17. touching the Eternal throne of David: And this syllogism ariseth hence by the jews grant: in the Chaldy upon this place.  
If all things under the sun be subject to extreme vanity: the Eternal throne promised unto David, must be of an other world.  
But all things under the sun be subject to extreme vanity:  
Therefore this is all the Man, to look unto the judgement of God for an other world, and unto the throne of the better stay.  
The proposition is omitted, as lapped in the Prophecy of Nathan closely: and not to be opened directly to the profane: who would contemn all speech of the world to come. And the humble would soon conceive it. The assumption is proved by a plentiful induction, going through all man's state. And these be the chief heads. The shortness of man's life passing as a vapour. The 
Shortness of life.  Sun, wound, and water, never resting in one place, picture our state, and cause our change: our eyes can never be contented nor our ears: & yet nothing is new: but forgetfulness maketh things past to seem new. And 
wise policy cannot help common weals so many be imperfections  to mark men's actions, Koheleth, that gathered all wisdom by experience, being a King, and in jerusalem the glory of the world, should pass all that none coming after him should exceed him. He considered the carriage of the wise, and of the mad world: and saw that the crooked would not be straightened, and the 
Chap.  imperfect could not be made up. He tried pleasure in 
2.  his great cheer, & his thousand women. That became nothing worth. He joined wisdom and royal majesty 
Pleasures, wisdom, & royalty are but vanity.  together, in all pomp, and stately works and delights. But all was vanity. Though wisdom pass folly as darkness passeth light: yet this event have both, that both soon die, and their memory. And what the wise by care never resting doth bring about, a foolish heir, as Roboam and his house, almost all the race unto their end in jechonias, by wicked madness destroy. The best thing which the wisest would wish is contentment, in using their present travel. But God's variety in governing man's times & seasons in birth, death; planting, rooting out: seeking, rejecting, love and hatred, this checketh all hope of resting in contentment 
Chap.  of wealth gotten. And God used this variety in 
3.  his judgements that men should fear him. But the thorny cares & pleasure, choke the meditation upon God's work. And thus the wisdom of the best cannot bring any sound state. Now follies be infinite. In 
Oppression common.  courts of judgement, might overcometh right: and men are become beasts: and for all things under the sun, as the one dieth so dieth the other. And who considereth the spirit of a man, that it ascendeth unto God; scant any: But men live as not beleving, or not regarding the soul's immortality. And the wisest cannot look for use of their own, for oppressors unresistible 
▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The heathen sentence was afore from God.  are in every place: that the heathen saw how it was best never to have been, & next, to die quickly. Envy of life, breatheth in others slothfulness. whereby the poor in all common weals be infinite. And their misery bredes a contrary, in some rich: that being without kindred, yet they have none end of their labour. Yea the rich Kings neither for themselves nor other 
Sloth mother of poor folk x.  have any happy case. A wise child in prison, as joseph, is in better case than an old foolish King, as joas. And 
Cover senseless.  Kings were borne poor & naked: and may come to the same case: and people be still weary of the present, & 
Cha. 5.  men under Kings had need of continual prayer: and 
The preset is soon loathed.  in prayer, much babbling & rash vowing increase vanities in the best business. And for the oppression by the mighty, many are amazed: and know not how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy 
a they the high God. as God thy creatoures. chap. 18. Husbandry full of cares. Riches be uncenten.  Trinity is above all, & hath a time for judgement: But the most, think there is no God. Now tillage would seem a contented life: better than merchandise: where money multiplieth not: but by care and hazard. Here, as wealth increaseth, the servants that spend it increase: and the master hath no more than they, saving only the sight: and the servantes sleep is sweet: but care suffereth not the master to sleep. And often falleth the rich to be worth nothing: and only contentment here is good: but to use the goods gotten, that is a gift of God. Often the wealthy are cut off 
Ch. 6.  from use of their own; long life & many children cannot 
Many children: in Arabian poverty are a misery. one in justin had 600.  in poverty make one better than the untimely birth: yea though a man live in poverty two thousand years. All must come to one place. And this befalleth all men that the soul is never satisfied. By this the wealthy wise man or fool hath no sound pre-eminence, nor the poor of knowledge, infericritie, in 
Adam the name kelleth man of his frailty.  walking afore the living. The notation of Adam should teach of his nature: for the first names expressed the natures of the things named: and it is evident, that he is but earthly Adam, and is not able to strive with his stronger: and who knoweth what is good for man in the days of his life that are but a shadow, & who can tell him what shall befall him. Therefore 
Sad meditation of death is the best thing.  there is no true joy in this life: but a good name before God is better than any wealth: wherein precious oinctmentes in the East, were the chiefest, and better is the day of death, than the day of birth, and the house of mourning then the house of feasting: for the mourning house is the end of all, and the living will take it to heart. The practice of wise & foolish show this. For the wise go to the house of mourning, the fools to the house of banqueting. So the check from the wise is better than the songs of fools. For as the voice of thorns is under the pot, such is the laughter of fools. And because oppression from the stronger driveth men to madness: & bribes again destroy their hearts, the good end is better than the good beginning, and patience better than anger. A man must be slow to anger: for anger resteth in the bosom of fools. As this proceedeth not of wisdom to ask: why were the former days better than these. Wisdom is good with wealth, while men live. Both bring a sheltre. But wisdom is the better, it saveth him that hath it. And here wisdom showeth itself: even in hamblenes not hoping to straighten that which God hath made crooked: rejoice with the rejoicing: and weep with the weeping days. God hath so set one by the other, that none can find fault. The just perisheth in too strait justice, & the toilsome holdeth one long in his toil. Be not toilsome to much nor too wise: and play not the fool: it will bring death before the ordinary course. It is good to keep betwixt both: as they that fear God will. Wisdom will strengthen more than ten rulers: though in many things all stumble. And this point of wisdom hath great use, not to regard all evil tongues: for all speak evil of others & the tongue can not be bridled. This Kohe let tried: & sought still to find reasons for all carriages. But that was far off. Now the far off and the deep who can find out. But in trying the madness of folk, Koheleth found by his thousand wives, that an evil woman 
Even women a common mischief 〈◊〉 worse than death. Solomon 〈◊〉 jeremy's age. felt ●●at.  was bitterer than death. This he found: examining one thing by an other to find out devises. But this he could not find out: though in men one of a thousand, Koheleth would find out the subtlest devises, yet of a subtle woman's devises in all that number, he could not. They made him build houses to strange Gods: whereupon the Kingdom first rent, afterwards, perished. And this, Koheleth found generally true: that God made Adam plain, but they found out many inventiones. 
Cha. 8.  And so do their children in all folly. And who is as the wise man? who is like him that knoweth the nature of matters. Wisdom lighteth the face of a man: and the hardness of his face will be changed. As 
kings offences are very hard to be cured & 2 voided:  unlernednes breedeth boldness: and judgement, lothnes to be meddling. And it avoideth the calamities that come from governoures' oppression. Herein wisdom would keep the kings laws, in the Lord: and not resist authority: for he earieth not the sword in vain. But he that doth well shall have praise of the King. But here men breed themselves much sorrow, not knowing what will befall them. And this vanity is common, that men consider not, rulers nor subjects, how suddenly 
Palls death knocketh poor cottages, and Kings palates with an equal foot.  death unexorable, (against which there is no striving) ceaseth upon men. By want of wisdom herein men will be ruling men, to their own harm. In that case Koheleth saw the wicked buried: when they went away, and passed from the holy place of judgement, & were forgotten in the city where they had so done. And this vanity might teach, that no throneacceptable unto God, can be found in this world. But by not knowing God's dealing herein, men fill this world with vanity. Because judgement is not showed quickly upon evil works, men's hearts be fully carried to do mischief. But the wise Koheleth would tell, though the wicked do 
These towes of the last in this world, a hue that all Good is to be hoped in an other world.  wickedly an hundredth fold, and live long: yet it shall be well with the Godly: & not with the wicked whose days are but a shadow. another secret government of God, teacheth the vanity of this life, that the just are plagued, and the wicked prosper. This teacheth that there is an other world of recompense: as in the Parable of Lazarus and Dives. In this diversity quiet enjoing of the present wealth is all that a man can have of his travel. And for man's business restless and slepelesse, not the wisest can see the reason of God's works. By outward prosperity, the just and unjust are not discovered 
Epienres fill kingdoms b● blindness herein. & as fish & fowls men are snared,  often times. Hence Epicures exhort one an other with long orationes to present pleasures: while not the swift have the gool: nor the valiant the victory, nor the wise, the bread, nor the cunning, favour, but a time and occurrant befalleth all. And men know no more their time, then fish or foul that be caught in a net, and snare. Without special wisdom, this will not be shunned. Wisdom is soon contemned. This example may be pregnant. A little city besieged of a great King, by a poor man's wisdom hath been saved. But 
wisdom is in cities in the best desert soon forgotten.  that poor man is soon forgotten, yet wisdom is better than strength: though the wisdom of the poor is contemned, & his words are not heard. The words of the wise in quietness are heard, more than the cries of Lords over fools. Wisdom is better than armour of war: and one that misseth of it, as a Lord over fools, will lose much good. As one dead fly putrefieth much precious oinctement, so a little folly marreth 
Folly in one & in one thing doth mach harm.  a man precious for wisdom & glory. Wisdom is rare: and to have the heart on the right hand. But to have the heart on the left hand, that is common to the fool: whose heart faileth in the plain way, and he telleth all that he is a fool. And in such a world, what study of the Law can breed a blessed throne on earth. The Spirit of rulers often riseth against a dutiful subject: 
  Hatred  from rulers makes many leave the care of their place to their harm.  as did Salomon's against jeroboam: he left his place and fled to Egypt: and became the ruin of Salomon's throne. Here a soft cure might have delayed much sin. another evel is great and common: appearing notably in the unlawful kingdom of Ephraim. The fools of the ten tribes were set on high, and false Prophets; and the truly rich sat down low. Servantes sat on horseback & Princes walked upon the ground. This people might know that great is the vanity of governements here. Roboam in juda likewise paid the price of that, extolling foolish young men, and contemning old sages. And King joas most notably: yielding from his rich counsellors, to the foolish Idoleservers. And his grandfather joram greatly wanted wisdom that lost all Edom's subjection, and advanced fools to kill his own bowels, and to die by torment of bowels. And as Saul by folly hoping to defeat David, digged a pit which himself fell into: So King Ochozias joining with Israel, broke an hedge, that the Serpent jehu strange him. And of all Kings wanting wisdom, and of all in high place, and of ill bent, away from God, these Proverbes will be verified, he that removeth stones will be greved by them, and he that cleaveth wood, shallbe endangered by it, if the iron be blunt, and a man whet not the edge, but be vehement in strength: vehemency in a blunt cause, will cause danger. Wisdom from God's words of right, will only bring good success: teaching to beware of Satan's deceits, where a sting at the first is past cure. All the Kings of Israel followed jeroboams worshipping of calves: being so sttong at the first: without using holy advise: that afterwards there could be no use of enchanters. All the Prophets warnings were nothing: all that jonas whale, and Ninevie taught: all that Osec, Amos, Esai, and Micha told, wrought little good. As deaf adders they stopped their ears: and would not hear the voice of any enchanter. Yet the words of the mouth of the wise do bear grace: as specially the speeches in David for the Kingdom of Christ: but the lips of the fool jeroboam swallowed up all his house, when he bade worship calves at Dan and Bethel, and forbade to go up to jerusalem. The beginning of the words of his mouth was foolishness, and the end of his mouth an evil madness. The other kings foolish before God, multiplied words against judah, but saw not their fall. Great toil they took, family after family, and wearied themselves in their Idols: being as men that knew not the way to the city. And such were 
Hoseas, Amos, & Esai blame Israel for this.  all the Kings of Israel, and the wicked of Roboams Kingdom. And woe be to the kingdom, where the Princes be given to feasting: as the true noble and sober bring happiness. A King doom is like an house: where by slougth the timber work rotteth, and by dissolute hand, the house will be dropped through: when they make feasts for laughter, and that wine cheer the heart, and money must affordall. And herein the medlars with Kings find their own ruin; & this vanity is common. But they that look to the kingdom of Christ, will not in thought meddle with Caesar: for listeners will fly to report all that is once uttered. But men should ambitiously 
Cha. 11.  seek to meddle with their own matters, and to do good for the hope to come: as Pilgromes & strangers. This will be a casting of seed upon moist ground: which will fructify: that as one sooweth he shall reap. Therefore while we have time we should do good to all: lest God alter our ability, or occasion. The clouds and trees teach that: the clouds fall to moisten the herbs, and where the trees fruct falleth, gatherers' will be ready. And herein we should not be casting doubts, either for others success, or lest we in time want ourselves, of our joys. The husbandman blow eth in hope: not looking to the clouds for sowing or reaping: as we know not the winds way, nor the Embryones growth, so we know not how soon God altereth times from life to death: from planting to unrooting, 
In this variety we should serve the time. & omit no occasion, and Israel had experience of all these where the elected fathers had often sons rejected, and fathers lost left sons to be found o●t: ●ill whole apostasy rooted out the nation.  from building to breaches: from laughter to weeping, from seeking, to losing: from speech to silence, from love to hatred, from peace to war: from youth to old age, morning and evening we should not be weary doing good: for in due time we shall reap, if we do not faint. It is a good thing for one to cheer his own life, will man's heart say: but long and merry life will be nothing saving vanity: when we think upon the time after this life, how it shall never have end. This thought will make young men little joy in the morning of age: considering that God will bring them into judgement. And the weakness of our earthly tabernacle should put us in mind hourly. For days void of all delight will soon come: when our eyes, ribs, arms, stomach, ears, and tongue, and all helps 
Chap. 12  of voice & the legs fail: & grains buddeth, & we are shaken off like a grasshopper: and the chine & liver 
all joy falleth: & sorrow upon sorrow befalleth.  & brain pan all will be rend, and man returneth to his endless home, & mourners go about in the street. This may teach us how all temporal things be vainess, & teach from Scriptures to find out Christ his Kingdom: that when the outward man is corrupted, the inward man be fully renewed. For Christ is our life: and to die in him, that is all our gain. And man's soon passage hence up to God's throne, to receive according to the works done by the body, good or evil should print this in our hearts. And we should give more abundant heed to Koheleth his words: lest they flow aside from our eyes, as they from Ephraim, Prov. 3. and from the men of jerusalem: Eb. 2. whom sin plaiting about them entangled to destruction. Koheleth, as all the other Prophets, hath words of delight, & Scripture of right: words of truth: as Goads to direct us, & nails fastened, in the sheep folds, given from Christ the only Shepherd, of whom David spoke Psa. 72. his last words: & therein these. Blessed be the Eternal, God, the God of Israel, & blessed be his glorious name for ever: and let all the earth be filled with his glory. Amen, yea amen.  

A TREATISE OF THE Holy Trinity  
NOW, for the trinity, I will follow those texts at which the very jews be amazed, & I will make my style altogether from their words, saving that, their future, for MESSIAS to come, I will turn into the time passed. In the Babylonian Thalmud in Sanedrin fol. 38. excellent places be cited for unity & plurality: touching also MESSIAS from Dan. 7. where Rabbi Sadaias speaketh matter worthy regard: also from Ex. 23. where Ramban writeth well: & I saak Ben Arama upon Ex. bringeth the whole Thalmudique consent, that MESSIAS is greater than the Angels & inferreth thereupon that he must be God: which matter Koheleth toucheth for plura lity of People, in Boreeicha Thy creators. I have joined an Hebrew style to the English: that the one may help the other.   

OF THE UNITY IN GODHEAD AND PLURALITY of Persons.  
THE ETERNAL, our God, the Eternal is one: & his nature is made known by himself: for the Persons, the father, the Son, & the holy Ghost, & we must follow & mark the mystery of the Scriptures for the plural number, and for the Son of God: and for the holy Spirit. In these there is a great mystery: Let US make man according to OUR image: This for the persons. And for the unity of natures this: God created man after his own image. So, Come Let US go down, and Let US confound there their Lip. And, the Lord Went down to see the city, and the tower. And, For there, Elohim WERE revealed unto him: &, the God which heard me in the day of my distress: And, who is like thy people Israel, one nation on the earth for whom THEY went, even Elohim, to redeem them unto himself, for a People, And, Until THRONES were set up: and the Everlasting Sat: what is to be said of that, One for himself, & one for the Son of David: as it is written: behold with the clouds of heaven one like the Son of Man came: This is Messïas our righteousness. And is it not written of the Messias? Meek and riding upon an Ass? In deed he came in humbleness, & came not upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horses with pride. And whereas it was written with the clouds of heaven: They are the Angels of the host of heaven. This is the great dignity which the Creator gave Messias. And to the Everlasting did they bring him: as it is written: The Eternal said unto my Lord, sit thou on my right hand; etc. A certain Saducie said, to Rabbi Idith in the Babil. Thal. San. fol. 38. It is written: & to Moses he said: Come up unto the Eternal: unto me: he should have said. This is Matatron (the Angel that led the People) of whom it is written. My name is in him. It is written: rebel not against him, he will not bear with your sins. Mark also the commentary of Ramban upon these words; Behold, I send mine Angel before thee, to keep thee in the way, & to bring thee into the place which I have prepared: regard him, & obey his voice. Provoke him not, for he will not for bear your Sins: for my name is in him. Thus there speaketh Ramban. In the propriety of the text, this Angel which is promised here, is the Angel the redeemer in whom the great Name (God) is For in jah jehovah is the Rock Everlasting. And the same said: I am the God of Bethel. It is the manner of the King to tarry in his house. And the Scripture calleth him Angel because the world is governed by this Person. And words of the general Rabines concerning Christ are these: in Isaak Ben Arama upon the Law fol. 76. Our Doctors say, who art thou great mountain? This is Christ. Ana wherefore is his name called great? because he shallbe greater than the Fathers, as it is written: Behold my servant that prosper, he shallbe high & exalted; I'll shallbe higher than Abraham & exalted above Moses: & he shallbe far above the Angel's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of ministry: of whom it is written Ezek. ●. They had height, & they had terror. And if they mark & understand this, they do know that the dignity of Messias is above the Angels of ministry. In that sense should not he be God himself: as they appropriate unto him this honourable title. This hath Ben Arama. And most plainly doth the same man's words say, that God spoke this of Messias: ps. 89. I willbe his father, & he shallbe my son. As Aben Ezra saith of, Kiss the Son: This is Messias. And of the holy Spirit. Gen. 1. 2. they say: This is the Spirit of Messias the King: Zohar upon Gen: and commonly from jeremy 23: as in Bathra. sect. 5. fol. 75. B. That he is, jehovah our righteousness. And thus they do in words agree with our holy Apostles. But they turn aside like a warping bow: whereof I will now speak by the help of God.   
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OF JUDAISME DISANNULLING COHELETH AND ALICE the Bible.  
One great Rabbin who lived 42 3 years ago, who gathered the jerusalem Thalmud and the Babylonian into an easier order, & translated what he bringeth into familiar Hebrew: (they be rare jews that understand the jerusalemy, or the Babylonian specially) He endeth his volumes in the common place of Messias: who shallbe translated & cited in his own words: to show how the whole nation misseth extremely of Christ, the end of the law: though in tongue, they agreed with the Apostles.  Rambam, or R. Moses Ben Maymony in Misnaioth Tom. 4. tract. Kings Sect. 11. & 12 thus writeth. 
Messias the King shall stand up & restore the Kingdom of the house of David to the old state of the first government: & he shall build the temple, & gather the dispersed of Israel, & the Laws shallbe restored. They shall offer their offerings, and keep the seventh years rest, according to every commandment delivered in the Law. And every one that believeth not in him, and he that looketh not for his coming, he denieth not only all the other prophets but also the Law, & Moses our Doctor. For behold the Law testifieth of him: as it is said: And the Eternal thy Elohim shall restore thy captivity and pity thee, and gather thee again, etc. After thy dispersion shallbe into the extremity of the heavens: Yet the Eternal will bring thee again. And these speech set fourth in the Law, they are abridgements of all the speeches which are spoken by all the prophets. And specially in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Section of Balaam as is spoken, and there he speaketh of two Messias: of the first Messias which is David which saved Israel from the hand of their enemies: And of the latter Messias, which shall stand up of his children: which shall teach Israel in the end. And in the former place he saith: I shall see him: But not now: I shall view him, but not near: This is King Messias. A star from jacob: This is David: & a sceptre: That is King Messias: And He shall smit the Lords of Moab, He, is David: as it is said: And he struck Moab, And measured them by cord: And he shall unwall all the sons of Seth: He is Christ the King: as it is said: And he shall rule from sea to sea. And Edom shallbe an inheritance: Even to David as it was said. And Edom became servants to David. And Seyr shallbe an inheritance: etc. This is to Messias the King. As it said: And saviours shall arise on mount Sion etc. Also concerning the cities of refuge he saith: thou mayst add yet three cities etc. But this hath never been done. And the Lord did not command any thing in vain. But the case standeth according to the words of the Prophets: & it needeth no disputing for all books are full of this matter.  
And Let it never come to thy mind that Messias the King needeth to work by signs and wonders: For beho●h Rabbi Akiba was a great Doctor among the Doctors of the Thalmud: & he was harness bearer to Ben Coziba, the King, & he thought that he was the King Messias. Both he deemed, and all the Doctors of his age, that he was King Messias, until he was killed for sin.. when he was killed, they knew he was not: And the Doctors asked of him, for no sign for no wonder. And the ground of the matters thus standeth: That the Law, that the statutes & rights of it, stand for ever, yea for ever & ever. And nothing may be added, nothing may be taken away. And if a King stand up from the house of David studying the Law, & busiedin the commandments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as David his father, according to the written Law, & the Law of traditions, and compel Israel to walk in it, & to repair the ruins of it, & to fight the wars of the Eternal, behold this is sure, that he is the Messias, if his doing prosper & he build the temple in place, & gather the dispersed of Israel, behold that man is Messias out of all doubt. And he will settle all the world, to serve the Lord together: As it is said: then I will turn unto nations pure Lips, that all may call upon the name of the Eternal & serve him with one accord. Perek: or Section 12. & the last of all his Thalmud. Let it not come into thy heart, that in the days of Messias, any thing shallbe abrogated from the custom of the world, or that any newness shallbe in the frame of the world. Nothing so. The world goeth on in the same rate and that which is said in Esay And the wolf shall dwell with the Lamb: & the Leopard shall lodge with the Kid, that is a parable and a dark speech. The sense of the speech 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 Evening wolf shall spoil them, & the Leopard shall watch at their cities. And they shall turn unto the Law of truth: and they shall not spoil, nor destroy, but shall eat their store in quietness: as Israel. as it is said: The Lion as the Ox, shall eat straw. And so in other matters the like which are written of Messias, they are resemblances. And in the days of Christ the King it shallbe known to all, what things were resembled: and to what matters the hid meaning tended. The Doctors say there is no difference betwixt this world, & the days of Christ, but only the service under the Kingdoms. It may be seen by the proper sense of the prophets, that in the beginning of the days of Messias shallbe the war of Gog and Magog, & before the wars of Gog & Magog, a prophet shall stand up, to settle Israel, & to praepare their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearts, as it said: Behold I send unto you Elias etc. And he cometh not to Pollute the pure, or to purify 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 turn the hearts of fathers unto the Children. And there be some of the Doctors who say, that before the coming of Messias, Elias shall come: But all these matters & such like doth no man know, what they shallbe until they be: The matters are matters closed up with the prophets: also our Doctors have no Kabala for these matters, But with wresting of the texts. And therefore they are at schism for these matters: And these matters are in no case, for their order of being, or particularities, any foundation of Law. Let not a man busy himself in the Agadoth: (or fables wittilypenned) nor be long in Midrasoth commentaries of allusions which are spoken of these matters, & such: & let him not lay them for a foundation: For they teach neither faith, nor Love. So let not a man reckon the End. (Yet the Angel Gabriel & Daniel did to the very hour Daniel. 9) as our Doctors say Let their soul breath out who reckon the ends. But let him expect and believe according to the general rule which we have expounded. In the days of Messias the King, when his Kingdom shallbe settled, & all Israel shallbe gathered unto him, all they shallbe genealogized according to their families, by his mouth from the holy Spirit, which shall rest upon him: as it is written, he shall sit & he shall purify and cleanse: The sons of Levy first shall he cleanse, and thus say: This man is of the priests family: & this man of Levies genealogy: & he shall reject them which are not of the Genealogy of Israel. Behold a certain One said: And the Ambassador said unto them etc. until there stands Up a Priest with urim & Thummim. Behold thou art taught, that by the holy Spirit the Principal shallbe referred to their Genealogy, & the genealogized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shallbe made known. But he will not genealogize Israel, that is, them who are not of Levy, but generally of what tribe they be: showing that this man and this man, is of such a tribe. But he will not tell, that such a man is of special virtue, such an one, of an Heathen mother: such an one, a Slave: But of right, will Let them sink that will have their Sun to set.  
The Doctors and prophets desired not the days of Messias, neither to rule over all the world nor to subdue the Heathen, nor to be extolled of nations, nor to drink & make merry, but to have Leisure for the Law and wisdom, and have no tax master and Hinderer, that they may be worthy of life Eternal. And in that time there shallbe no hunger, no war, no emulation, nor strife, for goods shall flow plentifully. And all delicates shallbe found as Plentiful as dust: And the world shall study nothing cl, but only to know the Eternal. Therefore there shallbe great Doctors, & skilful in hid speeches, & they shall apprehend the knowledge of their Creator, according to the force of their strength; as it is written: For the Earth shtlbe full of the knowledge of the Eternal, as the waters that cover the Sea.  
The Ebreu that followeth is the jews continued speech of their mistaken Messias; But exceedeth much the English translation in space, because I would have a fair and great Letter, After shall come a short censure upon the Iewes hope for their Messias: & then: The Chaldy Paraphrastes own argument of Coheleth, & the holy Text.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  

A Censure upon the jew Rambam.  
He speakeah truly that Balaam prophesieth of Christ: but he little marketh what Balaam taught: by that: Messias shall unwall all the sons of Seth. Yffor destroying all their towns brickwall this were spoken, that were no benefit. Nether will Solomon suffer to hope for one age to have any thing, the like whereof was not afore: either for peace or wars. Paul expoundeth the unwalling of Seth sons. 2. Cor. 10. Our armour is not carnal but mighty for God: to pull down strong holds: This Balaam meant By more cities of refuge, Rambam seeketh corners. thus he reasoneth:  
Yfwe had not yet all cities of refuge promised, there is a returning unto our land of Chanaan to have them. But yet we had not all promised:  
Therefore there remaineth a return to Chanaan.  
The assumption is double weak. The Law gave leave to make more, if they conquered more: as Reuben Gad & Manasses conquered more. & Permissions be in Laws no less than commandments. Besides we may not say that Reuben Gad & Manasses made no cities more of refuge: because it is not recorded. The witty Aben Ezra noteth upon Gad, Gen. 4. 9 that much is unrecorded, which jacob speaketh of him. Thus Rambams hope is the web of a spider. And concerning building of jerusalem, what can that profit more than it profited in Salomon's time: when soon all came to nothing: And now the world is 5531. years old: and their rule is: that six thousand shall end it: which will be at 469. & what can that time work to change the whole world. Touching Elias: He tottereth: But we know the case: and he might learn Christ & the heavenly jerusalem of our. N. Test. & the Chaldy upon Eccles. 1. v. 2. telleth that their Messias is but vanity.    
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KOHELETH.  

Ecclesiastes.  
1. The words of Koheleth, the Son of David, King in Jerusalem.  
2. Vanity of vanities saith Coheleth, vanity of vanities, all (is) vanity.  
3. what permanent good hath man in all his labour which he taketh under the Son;  
4. An age passeth, and an age cometh: though the earth abideth still.  
5. Both the Son ariseth, & the Son goeth down: and to his place doth he breath: there he ariseth.  
6. He walketh unto the South, & compasseth unto the North: The wind whirleth, whirleth, walketh, & into his circuits returneth the wind.  
7. All the rivers go into the sea, yet the sea is not full: unto the place whither the rivers go, they return to go  
8. All things travel, man cannot utter it. The eye is not satisfied with seeing: nor the ear filled with hearing.  
9 That which hath been is the same which shall be: and that which hath been done, is the same which shall be done: and there is nothing new under the sun.  
10. Is there any thing of which one may say: Behold this, it is new? it hath been already, in the old time that hath been before us.  
11. There is no remembrance of the former, also of the latter which shall be there shall be no remembrance of them with those that shall be after.  
12. I Koheleth was King over Israel in Jerusalem.  
13. And I did apply my mind to search and try the wisdom of all, which is done under heaven. This is a sore occupation whidh GOD hath given to the sons of man, to be occupied therein.  
14. I considered all the works that are done under the sun: & behold, all is vanity, and vexation of spirit.  
15. The crooked cannot be made straight & that which is wanting cannot be made up.  
16. I thought in my heart, saying: behold, I have amplified & augmented wisdom above all which have been afore me in Jerusalem: Yea my heart saw much wisdom, & knowledge.  
17. And I applied my heart to know wisdom & knowledge, madness & foolishness: I knew that this also was a vexation of spirit.  
18. For in much wisdom is much grief: & he that increaseth knowledge, increaseth sorrow.   

Chapter. 2.  
1. I said in mine heart, come now, I will try thee with mirth. Therefore use good-, cheer. But behold also this was vanity.  
2. Of laughter I said, thou art mad: & of mirth, why dost thou this?  
3. I consulted in my heart to continue my flesh in good cheer: (yet I applied my mind unto wisdom) and to lay hold upon folly; until I might see what were best for the sons of man, to do under the heavens, the number of the days of their life.  
4. I made me great works: I built me houses: I planted me vineyards: I made me gardens & orchards: and I planted in them trees of all fruit.  
5. I made me pools of water, to water with them the wood growing with trees.  
7. I bought servants and maids: and I had such borne in my house: also I had great possession of oxen, and sheep, above all that were before me in jerusalem.  
8. I gathered me also silver & gold, & the peculiar jewels of Kings, & countries: I provided me singers, men & women: and the delights of the sons of men, instruments of all sorts:  
9 which as I was great I increased above all that were before me in jerusalem. Also my wisdom remained with me.  
10. And whatsoever my eyes desired, I withheld it not from them: I withdrew not my heart from any joy. For mine heart rejoiced in all my labour: and this was my portion of all my travail.  
11. Then I looked upon the works which my hands had made, and unto the labour which I had laboured to do: & behold, all was vanity and a vexing of spirit: and there is no permanent good under the sun.  
12. Then I looked to see wisdom and madness, and folly, And what can a man do that would try after the King; only that which hath been done already.  
13. Then I saw that wisdom excelleth folly, as light excelleth darkness.  
14. The wise man hath his eyes in his head & the fool walketh in darkness. But I saw that the same hap should happen unto them all▪  
15. Then said I in my heart, as it happeneth unto the fool shall it happen unto me also. And to what end then should I more study for wisdom. Then I said in my heart that this also was vanity.  
16. For there shallbe no remembrance of the wise, as none of the fool for ever. Because things passed in the days to come are all forgotten.  
17▪ And how dieth the wise man as the fool? Therefore I hated life. For I was grieved at the work which was wrought under the sun. Because all was vanity & a vexing of spirit.  
I hated also all my labour, wherein I had laboured under the sun: which I must leave to the man that shallbe after me.  
19 And who knoweth whither he shallbe wise or foolish: and shall rule all my labour, wherein I have laboured, & wherein I have showed myself wise under the sun; This also was a vanity.  
20. Therefore I went about to make my heart weary, of all the labour wherein I had laboured under the sun.  
21. For there is a man whose labour is in wisdom & in knowledge and in good dealing: yet to a man which hath not laboured therein, shall he give his portion. This also is vanity & great grief.  
22. For what hath man for all his labour, & for the vexation of his heart, that he laboureth under the sun.  
23. For all his days are sorrows, and & his occupation disquietness, & even in the night his heart taketh no rest. This also is a vanity.  
24. There is nothing so good for a man as that he eat, and drink, & cheer his soul by his labour▪ Though this allo I saw that from the hand of God, it cometh.  
25. For who should eat, or who should quickly do that, rather than I: for my labours?  
26. Now, to the man which is acceptable before him God giveth wisdom and gladness: but to the sinner he giveth occupation to gather & to store to give to him that is acceptable before God. This also is a vanity & a vexing of spirit.   

Chapter. 3.  
1. All things have a time▪ and all have a season under the heaven.  
2. A time to be borne, & a time to die: a time to plant, and a time to pluck up the planted.  
3. A time to slay, and a time to heal: a time to break down, & a time to build.  
4. A time to weep & a time to laugh: a time to make lamentation & a time to dance.  
5. A time to cast away stones, & a time to gather stones: a time to embrace & a time to be far from embracing.  
6. A time to seek & a time to lose: a time to keep, & a time to cast away.  
7. A time to rent, & a time to sow: a time to be silent, & a time to speak.  
8. A time to love, & a time to hate: a time of war, & a time of peace.  
9 what permanent good hath the doer wherein he laboureth.  
10. I have seen the business that God hath given to the sons of men to occupy them therein.  
11. He hath made every thing goodly in his time. but he hath set the world in their heart, that a man cannot find out the work which God doth, from the beginning to the end.  
12. I know that there is nothing good in them, but to rejoice & do good whiles one liveth.  
13. Also that any man eateth & drinketh, and jnjoyeth the good of all his labours, this is the gift of God.  
14. I know that all which God doth it willbe sure for ever: and God doth all that men should live in fear before him.  
15. That which hath been is now▪ and that which is to be, now hath been: & God will bring a gain, that which is now passing away.  
16. Moreover, I marked under the sun the place of judgement: there was injury. & the place of justice: there was jnjury.  
17. I said in my heart: the just & the unejust God will judge, for there is a time for every thing & for every deed, there.  
18. I said in my heart, after the manner of the sons of man, when God made them known, that I saw how they are beasts: they to themselves▪  
19 An hap befalleth the sons of man, & an hap befalleth the beast: and they have one hap: 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 unto the dust.  
21. For who considereth the spirit of man which doth ascend upward: and the spirit of the beast which doth descend downwards, unto the earth.  
22. Then I saw that there is nothing better than that a man joy of his works. For that is his portion. For who can bring him to see what shallbe after him.   

Chap. 4  
1. But when I considered all the oppressed ones which were greved under the sun: & behold the oppressed had the tears, but they had no comforter, for the oppressors had the strong hand., and the other had no comforter.  
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 been: because he hath not seen the wrong doing which is under the sun.  
4. For I marked all labour, & all industry of works: how it bringeth envy to a man from his neighbour.  
5. The fool foldeth his hands, & eateth up his own flesh. Saying.  
6. Better is an handful with ease, them two fistfulls with labour & fretting of spirit.  
7. Again I marked a vanity under the sun.  
8. There is one & none the second: and he hath neither son nor brother: and there is no end of all his labour; and his eye cannot be satisfied with riches. And for whom should I labour and defraud my soul of good? This also is a vanity & a grievous toil.  
9 Couples are better than one. For they have a good reward for their labour.  
19 For if they fall, the one will lift up his fellow: & woe is the one which falleth, and hath not a second to lift him up.  
11. And if a couple sleep they shallbe warm: but how can one alone be warm.  
12. And if some one be stronger than one, two will stand against him, & a threefold thread will not soon be broken.  
13. A poor & wise child is better than a King that is old and foolish: which cannot abide to be advised any more.  
14. For out of the prison he cometh forth to reign: when as he that is borne in his kingdom is made poor.  
15. 3. I saw all the living which walk under the sun, attend upon the child which shall stand up the others place.  
16. There is no end with any people, for any that is over them. Also the later will not rejoice in the same. So this also is vanity & vexation of spirit.  
17. Look to thy feet when thou goest into the house of God. For he is nearer to hear, then to sacrifice. There the gift of fools. For they know not that they do evil.   

Chap. 5  
1. Be not rash with thy mouth, nor let thy heart be hasty to utter any thing before God. For God is in the heavens, & thou art on the earth. Therefore let they words be few.  
2. For as dreams come by much business, so the voice of a fool hath much babbling.  
3. when thou vowest a vow to God, differ not to pay it. For he delighteth not in fools. what thou dost vow, pay.  
4. Let not thy mouth make thy flesh sin, neither say before the Angel, that it was an error. wherefore should God be angry for thy voice, and destroy the works of thy hands?  
5. For as in many dreams be vanities: so in many words. But fear thou God.  
6. If oppression of the poor, & robbery of judgement & justice, thou behold in a country, marveyle not at the matter. For an higher than the high one doth mark: & there be high above them. 
HIGH The Tri nity.   
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 fruit.  
9 when this good is much, they be many to eat it: & what good cometh to the owners, but the view of their eyes.  
10. The sleep of the labourer is sweet, whether he sleep little or much but the fullness of the rich suffereth him not to sleep.  
11. There is a sore sickness which I have seen under the sun: riches kept of the owner, to his own harm.  
12. And the riches perish by some evil business: & he beget a son and nothing cometh to his hand.  
13. As he came out of his mother's womb naked, he returneth to go as he came: & he cannot carry away any thing of his labour, which he may bear in his hand.  
14. This also is a sore sickness. Even as he came so he goeth away: and what permanent good hath he that he laboured for the wind?  
15. Also all his days in darkness doth he eat & much anger and by his own sickness & paining.  
16. Behold what I have seen: it is a goodthing to eat & to drink, & to enjoy the good, in all a man's labour which he taketh under the sun the number of the days of his life which God giveth him: for this is his portion.  
17. Though to every man to whom God hath given riches & treasures, & giveth him power to eat thereof, & to take his part, & to enjoy his labour: this is a gift of God.  
18. For, he will not much think upon the days of his life: whom God busieth in the cheering of his heart.   

Chapter. 6.  
There is an evil which I saw under the sun, & it is much among men:  
2. Some man, to whom God hath given riches, & wealth, & honour, & he wanteth nothing for his soul of all that he desireth: yet God giveth him not power to eat thereof, but a strange man shall eat it up. This is vanity, & this is an evil sickness.  
3. If a man beget an hundred children, and live many years, and though the days of his years be multiplied and his soul be not satisfied with good things, and he have not wherewith to be buried. I say that an untimely fruit is better than he.  
4. For he cometh into vanity, and goeth into darkness: and his name shallbe covered with darkness.  
5. He also hath not seen, nor felt the sun: he was in better case than the other.  
6. Yea though he had lived a thousand years, twice told, and see no good. Do not all men go to one place?  
7. All the labour of man is for his mouth: yet the soul is not filled.  
8. Then what hath the wise more than the fool? and what less hath the poor man of knowledge; to walk afore the living?  
9 The eyesight is better than the walking of the soul. Also that is vanity and vexing of the spirit.  
10. whatsoever one be, his name was given of old: and it is known that he is earthly man, and is not able to contend with him that is stronger than he.   

Chapter. 7.  
1. When there be many things that increase vanity what permanent good thing can a man have?  
2. For who knoweth what is good for a man in life, the number of days of the life of his vanity which he shall spend as a shadow; for who can show unto man what shall be after him under the sun?  
3. A good name is better than a good ointment, and the day of death than the day that one is borne.  
4. It is better to go to the house of mourning then to go to the house of feasting, because this is the end of all men: and the living shall lay it to his heart.  
5. Sadness is better than laughter For under heavynes of countenance the heart may be merry.  
6. The heart of the wise in the house of mourning: But the heart of fools is in the house of mirth.  
7. Better it is to hear the rebuke of a wise man, then that a man should hear the song of fools.  
8. For as the noise of thorns is under the pot, so is the laughter of fools. This also is vanity.  
9 Because oppression may make the wise mad▪ and rewards destroy the heart:  
10. The end of a thing is better than the beginning: The patient in spirit is better than the haughty in spirit.  
11. Be not rash of spirit to be angry. For anger lodgeth in the bosom of fools.  
12. Say not, how cometh it to pass that the former days were better than these. For thou canst not ask that from wisdom.  
13. wisdom is good with possessions: & an excellent commodity for men while they behold the sun.  
14. For wisdom bringeth shadow: money bringeth shadow▪ but knowledge hath the pre-eminence▪ wisdom keepeth alive them that have it.  
15. Consider the work of God. And who can make straight that which he hath made crooked?  
16. In the day of good, use the good▪ & in the sore time, consider it. God hath so set the one by the other that man cannot find no blame in him.  
17. I have seen all things in the days of my vanity. There is a just man that perished in his justice, & there is a wicked man that continueth long in his malice.  
18. Be not thou just much: and be not too wise: wherefore shouldest thou undo thyself.  
19 Be not too wicked: neither be a fool. wherefore shouldest thou perish before thy ordinary time.  
20. It is good that thou lay hold on this: but yet withdraw not thy hand from that. And he that feareth God shall come out of them all.  
21. wisdom shall strengthen the wise man more than ten mighty Princes that are in the city, can give strength.  
22. Though there is no man just in all the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jam. 3. 2.  earth, that doth good & misseth not.  
23. Take not heed to all the words that men speak, lest thou do hear thy servant speak evil of thee.  
24. For often times also thy heart knoweth that thou also hast spoken evil of others.  
25. All this have I tried by wisdom. I thought, I willbe wise: but it went far from me.  
26. That which is far off, & deep, deep, who can find it out.  
27. I turned me heartily, to know and to espy, and to seek wisdom & conceits & to know the mischief of folly & foolishness of madness.  
28. And I find one thing bitterer than death: Even the woman, who is nets, and her heart snares: & her hands be bands. He that pleaseth God shallbe saved from her: but the sinner shallbe caught by her.  
29. Behold, saith Koheleth, this have I found, examining one by another, to find out conceits.  
30. But this which further my soul sought, I found not out.  
The conceits of a man one of a thousand I 
Koheleth blameth not wom● kind: as would translate him many: but their de●e slights: as experienced in his own wives who deceived him.  found out, but of a woman with all these qualities, I found not out.  
31. Only behold this have I found out, that GOD made Adam plain: but they sought out many conceits.   

Chap. 8.  
1. Who is like the wise? & how rare is he that knoweth the nature of matters? Wisdom in a man will lighten his face: & the hardness of his face willbe altered.  
2. I say, regard the King's mouth yet after the oath to God.  
3. Be not rash to go out of his sight: stand not in an evil matter. For he can do whatsoever he will.  
4. where the word of the King is, power 
S. Paul R. 13. handleth this place against jews which would not obey heathen: & preventing the Popesty ranny, that should a rise in Rome.  is. And who may say unto him, what wilt thou do?  
5. He that keepeth the law shall feel no evil thing: & the wise heart will know time & judgement.  
6. For every thing hath his time & jugment: But the mischief of man is much upon him:  
7. Because he knoweth not what is to come. & how things will fall out, who can tell?  
8. Man is not ruler over the spirit, to retain the spirit: neither hath he power in the day of death: nor armour for the battle: & no striving will help them that use it.  
9 All this have I seen, setting my heart toward every work that is wrought under the sun: That there is a time when a man 
From authority & government representing God's presence.  ruleth over men to his own harm.  
10. And in that sort I saw the wicked come to the grave, & they passed away, and went from the holy place, & they were forgotten in the city where they had so dealt. So this was a vanity.  
11. Because sentence upon evil dealing is not executed quickly, therefore the heart of the sons of man is fully bend in them to do evil.  
12. Though a sinner do evil an hundredth times and long continue: yet I know that it shall be well with them that fear God, which reverence his presence.  
13. But it shall not be well with the wicked: neither can he long continue days, which are but a shadow: he which liveth not in fear before God.  
14. There is a vanity which is done upon the earth, that there be just men, to whom it cometh according to the work of the wicked: & there be wicked men to whom it cometh according to the work of the just: I thought that this also is vanity.  
15. And I praised joy. For a man hath no better thing then to eat & to drink and to rejoice▪ for this will stick to him of his labour, the days of his life that God hath given him under the sun.  
16. When I applied mine heart to know wisdom, & to behold the business that is done on the earth, how day & night a man would not see sleep with his eyes,  
17. Then I marked all works of GOD that man cannot find out the work which is done under the sun, Though man labour never so much to seek, yet he cannot find it: yea although the wisest think to know it, he cannot find it.   

Chap. 9  
1. FOR all this have I applied unto mine heart: even to try out all this; that the just & the wise, & their works are in the hands of God: neither love nor 
not manifested by outward things: yet sure of reward to life eternal in paradise: when they commend their soul to the hands of God.  hatred doth men discern, by all that is before them.  
2. Even all they find, as if all had one hap, the just & the unjust: the good & the clean, and the unclean, the sacrificing, & he that sacrificeth not: the good & the bad have alike: the swearer as he that reverenceth an oath.  
3. This is the most grievous of all that is done under the sun, that all have one hap. Also the heart of the sons of man is full of evil, and madness is in their hearts whiles they live, and afterward they go to the dead.  
4. For all that be yet accompanied unto all the Living 
It is evident that these words are spoken in the person of the wicked: and should be pronounced as imitating their person. So have I printed them in another character.  (say the men of an evil heart) they have assurance. For it is better with the dog alive, then with the Lion that is dead.  
5. For the living know that they shall die: but the dead know nothing at all: neither have they any more a reward. For their remembrance is forgotten.  
6. Also their love, and their hatred & their envy is already gone & they have no more portion for ever, in all that is done under the sun.  
7. Go, eat thy bread with joy, & drink thy wine with a cheerful heart. For God now accepteth thy works.  
8. At all times let thy garments be white & let not oil be lacking upon thine head.  
9 Enjoy life with the wife which thou dost love, all thy days of vain life: which HE hath given thee, under the Sun: all thy vain days. For this is thy portion in life, & in thy Labour which thou dost take under the sun.  
10. All that thy hand can find to do, do it; as thou canst. For there is neither work, nor invention, nor knowledge, not wisdom in the grave whither thou goest.  
11. Again I marked under the sun: That the suift win not the race: nor the valiant the victory: nor the wise the bread: nor nor the subtle, riches▪ nor the cunning, favour: But a time & occurrent happeneth to them all.  
12. For assuredly man knoweth not his time. As fishes are taken in a mischevous net, & as birds are caught in the snare▪ So they, the sons of man are entangled, at the evil time when it falleth upon them suddenly.  
13. I have also seen this wisdom under the sun▪ & me thought it great.  
14. A little city had few men in it, and a great King came against it; & compassed it about, & builded forts against it.  
15. And there was found therein a poor & wise man: & he saved the city by his wisdom. But none remembered this poor man.  
16. Then said I. Better is wisdom than strength, yet the wisdom of the poor is despised, & his words are not heard.  
17. The words of the wise are more heard in quietness then a Lords cry over fools.  
18. Better is wisdom than weapons of war as one uncircumspect destroyeth much good.   

Chapter. 10.  
1. One dead fly putrefieth, & corrupteth much precious ointment▪ so doth a little folly, him that is in estimation for wisdom, for glory.  
2. The heart of a wise man is at his right hand▪ but the heart of a fool is at his left hand.  
3. And also when the fool goeth by the way his heart faileth, and he telleth unto all that he is a fool.  
4. If the spirit of him that ruleth, riseth up against the, leave not thy place. For a soft cure pacifieth great sins.  
5. There is an evil that I have seen under the sun: as an error that proceedeth from the face of him that ruleth.  
6. Folly is great height▪ and the rich sit in low place.  
7. I have seen servants on horses, and princes walking as servants on the ground.  
8. He that diggeth a pit shall fall into it: And he that breaketh down a hedge, a serpent shall sting him.  
9 He that removeth stones shall find sorrow thereby▪ And he that cleaveth wood shall be heated thereby:  
10. when the Iron is dull, & the man whetteth not the Edge, but useth might. But the best help to bring a thing to good pass, is wisdom.  
11. when the serpent hath bit before charming then the cunning charmer profiteth nothing.  
12. The words of the mouth of a wise man give grace: but the lips of a fool devour himself.  
13. The beginning of the words of his mouth is foolishness and the later end of his mouth is wicked madness.  
14. And the fool will multiply words. But the man knoweth not what shallbe. And who can tell him what is following him?  
15. The labour of the foolish doth weary him. For he knoweth not how to go into the city.  
16. woe to the O land whose King is a child: & whose princes eat in the morning▪  
17. Blessed art thou O land, whose King is the son of nobles: and whose Princes eat in time, for strength, & not to drink.  
18. By slothfulness beams come to decay: by holding down the hands the house droppeth thorough.  
19 Men making feasts to be merry, that wine make glad the living & money must afford all.  
20. Curse not the King no not yet in thy thought, neither curse the rich in thy bed chamber: for the foul of the heaven will carry the voice, & the winged bird will declare the matter.   

Chapter▪ 11.  
1. Cast thy seed upon the moist ground: for after many days thou shalt find it.  
2. Give a portion to seven, & also to eight. For thou knowest not what evil shallbe upon the earth.  
3. If the clouds be full, they will pour fourth rain upon the earth: And if the trees fruit fall toward the South, or toward the North, in the place that the trees fruit falleth, there fruit gatherers will be.  
4. He that looketh upon the wind, will not sow: & he that looketh upon the clouds shall not reap.  
5. As thou knowest not the way of the wind, as nor of the bones in the belly of her that is with child▪ so thou knowest not the work of God that worketh all.  
6. In the morning sow thy seed, & in the evening remit not thy hand. For, thou knowest not whether will come to good: this or that: or whether both shallbe alike good.  
7. Surely the light is a pleasant thing: and it is a good thing to the eyes to behold the sun.  
8. But though a man may live many days, and in them all, be merry, yet let him remember the days of darkness, that they be the many. whatsoever cometh will be vanity.  
9 Rejoice, O young man, in thy childhood, & let thine heart cheer thee, in the days of thy youth, & walk in the ways of thy heart, and in the sight of thine eyes. But know that for all these things God will bring thee to judgement.  
10. Put away God's anger from thine heart & remove evil from thyflesh. For childhood and yonghead is vanity.   

Chap. 12.  
1. Therefore remember thy Creators in the days of thy youth, Before the evil days come, & the years approach, of which thou wilt say, I have no pleasure in them.  
2. Before the sun is dark, & the light, & the moon, & the stars, and the clouds return after the rain.  
3. when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders shall cease because they are few, & they wax dark that look out by the windows,  
4. And the doors shallbe shut by the street, with the base sound of the grinding, & a man shall stand up at the voice of the bird: and all the daughters of Music shallbe brought low:  
5. And men will dread every high place, & fears willbe in the way, & the Almond tree will flourish, & the Grasshopper willbe a burden to itself: and all lust willbe dissolved: & a man goeth unto his long home; and mourners go about in the street.  
6. Before the silver cord is loosed: and the golden ewer broken, and the pitcher burst at the well, and the wheel broken at the cistern:  
7. And dust return to the earth as it was, & the spirit return 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, still he taught the people knowledge: and weighed and examined and fitted many parables.  
10. Koheleth studied to find words delightful, & scripture rightful:  
11. The words of the wise: as goads, & as nails fastened in the sheepfolds▪ being given from one shepherd.  
12. And my son give all diligent heed to them. There is no end in making many books & much reading is a weariness of the flesh.  
13. The sum of the matter is, all being heard: Fear God & keep his commandments. For this is all the man.  
14. For God will bring every deed unto judgement: with every hid thing, whether it be good or evil    


The sum of the matter is, all being heard: Fear God & keep his Commandments; 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 heavenly Hebrew are repeated in the end of the book, that men should evermore think upon them:  
Lam. 5. TURN US O ETERNAL UNTO THEE, AND WE SHALL BE TURNED: RENEW OUR DAYS AS OF OLD. This showeth that all cometh from God that pitieth. So this v. of Koheleth moved S. Paul to abide all grief, to keep men from daniel's flames:  
So Esay 66. FROM month TO month AND FROM SABBAT TO SABBAT SHALL ALL FLESH COME TO WORSHIP BEFORE ME SAITH THE ETERNAL. This showeth an utter abrogating of Moses: seeing all nations cannot come every week to jerusalem.  
The last is, Malachi v. last save one: BEHOLD I SEND UNTO YOU AN ELIAS A PROPHET, BEFORE THE GREAT AND FEARFUL DAY OF THE ETERNAL COME: From that speech closing the prophets, the Angel Gabriel beginneth the New Testament in his speech to Zachary of his Malachy john. So sweetly both Testaments Kiss one the other: that none of wit or grace should ever think Tobies foolish fable or judithes ridiculous lie to be from any sad purpose of a writer.   

To the reader.  
In this empty space, a speech worthy of place every where, may be added: which Gregor. Nazian. speaketh upon Chapt. 3. who considereth the spirit of man which ascendeth, Thus he saith: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is I saw in the low places: a dungeon of punishment, receiving the wicked: and an other place appointed for the Godly. Thus the father, who knew that Abraham & such were in heaven, yet speaketh as heathen did. This sentence giveth light, for the understanding of the Greek fathers.   
Finis.   

Faults escaped in this edition of Ecclesiastes.  
Eccles. Chap. 2. ver. 26. Read it thus, God giveth wisdom and knowledge & gladness.  
Chap. 3. ver. 14. for ever: to it nothing can be added and from it nothing can be diminished: and God etc.  
Ver. 19 the other: and they all have one spirit: and man etc.  
Ver. 20. All go to one place: all come etc.  
Chap. 4. ver. 3. his neighbour: Thus also is vanity and vexation of spirit. Ver. 17. the house of God, & be nearer to hear then to give the sacrifice of fools etc.  
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 etc. And so change the figures in all the other verses following to the end of the Chapter.  
Ver. 8. as it is here, but ver. 9 being corrected, read it thus, hath not fruit: This also is vanity.  
Ver. 11. being corrected, Read thus, whether he eat little etc.  
Chap. 8. ver. 15. Read thus, no better thing under the sun then etc.  
Chap. 9 ver. 18. weapons of war; but one uncircumspect etc.  
Chap. 10. ver. 6. Folly is set in great height: etc.  
Chap. 12. ver. 10. righful; words of truth.