A paraphrase upon the books of Ecclesiastes and the Song of Solomon with arguments to each chapter and annotations thereupon / by Symon Patrick.

Effigies Reverendi in Christo Patris D : Simonis Patrick Eliensis Episcopi .

A PARAPHRASE UPON THE BOOKS OF ECCLESIASTES AND THE SONG of SOLOMON . WITH ARGUMENTS to each Chapter , and ANNOTATIONS thereupon .

By SYMON PATRICK D. D. Now Lord Bishop of Ely .

LONDON , Printed by W. H. for Luke Meredith at the Star in St. Paul's Church-Yard , MDCC .

To the Right Reverend Father in God and the no less Honourable HENRY , Lord BISHOP of LONDON , one of His MAJESTY'S most Honourable Privy Council . MY LORD ,

WE see in Your Lordship such a plain and familiar Example of that Wisdom which SOLOMON preaches in the Book of ECCLESIASTES , that I am invited thereby to this boldness of prefixing Your Lordship's Name before the Paraphrase I have made upon it , and upon the Book that follows it .

A Wisdom , which hath raised Your Mind above the deceitfulness of Riches , and of all Worldly Glories : a Divine Wisdom , which hath raised You above your self ; and made the faithful service of God , and of the King , the sole scope of all Your Endeavours .

It is a token surely of the Divine favour towards us , and ought to be reckoned among the felicities of our Sovereign's Reign , that a Vertue so active and laborious in doing good , is placed in such a wide and capacious Sphere , as that wherein Your Lordship moves . From whence Your influences are no less powerful than they are benign : stirring us up to industry , and quickning us , by Your own great Example , to do our Duties uprightly and unweariedly in our several Stations .

Some small service I hope I have performed in the Explication of these two holy Books . In the first of which ( according to the ancient Opinion ) the foundation is laid for a due progress unto the other : the Mind not being fitted for such sublime thoughts , as lye hid under the Figures , in the Book of Canticles , till it hath learnt by the Ecclesiastes , the vanity of all earthly Enjoyments ; and , by looking down upon them with contempt , be disposed to value heavenly Blessings . To this purpose Origen discourses in his Preface to the Song of Songs .

Which is a Depth into which I have adventured to dive , though it hath been famous , as one speaks , for the shipwrack of many great Pilots : who went too far , as I conceive , and sought for more there than is to be found ; and therefore miscarried . Which Rock I have carefully avoided ; and steered my Course by such a clear and certain Direction ( which I thought I espied in other holy Writings ) that if I have kept my eye stedfastly fixt upon it , I am satisfied hath not misled me , but carried me to the right sense of this admirable Piece of Divine Poetry .

Which I trust I have made so evident , that if the Readers will seriously consider the Rise and Ground I have taken for my Exposition : even they who have made bold to prophane this Book with their wanton imaginations , will hereafter look upon it with reverence .

If in any Part of this difficult Work , I have mistaken my way Your Lordship I know hath the Goodness , not only to pardon the errours of my weakness , but , to accept of the sincerity of my endeavours to do Honour to the Holy Scriptures : by representing them , to the best of my power , in their native Beauty , that is simplicity , unto the eyes of those , who have the heart to make them their Study .

Praying God to continue Your Lordship a long Blessing to this Church , by Your prudent , steady and obliging Conduct , in the Government of us , who have the happiness to be under Your particular care ; I remain ,

MY LORD , Your most humble and dutiful Servant , S. Patrick .

THE PREFACE .

I. THis Book not carrying in the front of it the express Name of SOLOMON , it hath emboldned some to take the liberty of intitling other Authors to it . Hezekiah , for instance , whom the Talmudists make to speak those Words in the entrance of it , The words of the Preacher , &c. Or Isaiah , as R. Moses Kimchi , with some other Jews , fansie : Or , to name no more , Zorobabel , whom Grotius ( in his Notes upon Chap. XII . 11. ) conjectures to have appointed certain men to make this Collection . For so he would have the word COHELETH translated , a Collector ; or Heaper up of Opinions , rather than a Preacher .

II. But there are so many passages in the Book which agree to none but Solomon , that it is a wonder so great a man as Grotius should be led away from the common Opinion , by such slight reasons , as I shall presently mention . For instance , there never was any Body that could truly speak those words which we read v. 16. of the first Chapter , but only Solomon . For neither Hezekiah , nor Josiah , nor Zorobabel kept such great State , as he did , much less excelled him in Wisdom . And who but he could boast of such things as are mentioned Chap. II. v. 4 , 5 , 6 , 7 , 8 , 9. to represent the splendour wherein he lived , above all that had been before him in Jerusalem ? Or , on the contrary , Who had such reason as he , to make that sad complaint ( Chap. VII . 26 , &c. ) of the mischief he had received by Women ? And to omit the rest , those words in the last Chapter , v. 9 , 10. can belong to none but him , who set in order many Proverbs , as appears in the foregoing Book .

III. Which things are so convincing , that Grotius is forced to acknowledge that Zorobabel caused this Book to be composed in the Name of King Solomon ( for he was no King himself , but a Governour under the King of Persia ) repenting of his former vain and sinful life . Which very acknowledgment carries in it a plain solution of the principal Argument , whereby he was led to this odd Opinion : Which is , that he finds some words in this Book , that are no where to be met withal , but in Daniel and Ezra , and the Chaldee Interpreters . Which makes it probable , he thinks , that it was written after their Captivity in Babylon . But supposing Solomon to write here as a Penitent , after he had frequented the Company of many Outlandish Women ( of whom we read 1 Kings XI . 1 , 2. ) it need not seem strange to us that he had learnt the use of many of their words . And so , notwithstanding this Objection , he may still be thought to have been the Author of this Book himself : which the Hebrews generally conceive to have been written by him , towards the end of his Reign ; after he had tried all manner of pleasures , even to an excess . Besides , in other Books of Scripture there are words , for the signification of which we are fain to have resort unto other languages ; and particularly the Arabick ; because they are not to be found elsewhere in the Scripture : and yet , for all that , might be pure Hebrew , according to the language which was then spoken , when such Books were written .

IV. But it is not fit to stay any longer , in the confutation of such a weak reason as this ; which hath no force in it ( though it be the best he hath ) to make us think of any other Author of this Book , than Solomon . Who , if he did not write it himself it is certain spake the things contained in it : and calls himself the PREACHER , because of the great gravity and dignity of the Subject , whereof he treats ; of which he was wont to speak frequently ( Chap. XII . 9. ) desiring it might be understood and laid to heart , by the whole Congregation of Israel ; as the Word Coheleth seems to import ; which in the Aethiopick language signifies a Circle , or a Company of men gathered together , in the form of a Circle , as Ludolphus hath lately observed . For the scope of this Discourse is concerning the chief Good or happiness of man : the great end he should propose to himself all his life long . Which is not that , he shows , which men generally follow : but that which is generally neglected . For most men mind nothing , but just what is before them : which they will find at last , as he had done by sad experience , to be mere vanity ; utterly unable to quiet their minds . Which must therefore seek for satisfaction in something else ; and , after all their busie thoughts , designs and labours come to this Conclusion , that to fear God and keep his Commandments , is the happiness of man : who ought therefore to use all the pleasures of this World ( which is the only Good it can afford us ) with a constant respect to the future account , we must all make to God .

V. This , it appears by the beginning and the end of this Book , is the Scope of it . Vnto which they that will not attend , are wont to pick out here and there a loose Sentence , which agrees with their desires ; and then please themselves with a fancy that they have got Solomon on their side , to help to maintain their infidelity : Not considering what he asserts directly contrary , in other places . Where he presses the greatest and most serious reverence to Almighty God , IV. 17. V. 1 , 2 , &c. VIII . 12 , 13. XII . 13. together with a remembrance of the future Judgment , III. 17. XI . 9. XII . 14. Works of mercy and charity also , whereby we may do good to others , XI . 1 , 2 , &c. and the contempt of those frivolous pleasures , which draw our hearts from God and from good works , II. 2. VII . 2 , &c. All which plainly shew , that those words which seem to countenance men in their neglect of Religion , and open a Gap to licentiousness , are only Opinions which he intends to confute , according to the method he had propounded to himself in this Book . Wherein he first represents the various ends men drive at ; which in the very entrance of it ( that men might not mistake his meaning ) he pronounces to be so vain ; that he had not words significant enough to express their vanity ; and then , their different Opinions about God , and his Providence , and their own souls : and what thoughts he himself had tossed up and down in his mind ; which at last came to that resolution I mentioned before , wherewith he ends his Book . In the close of which , to give the greater weight unto what he had said , he adds this : That these were not only the result of his own thoughts , but the judgment of other Wise men , with whom he had consulted .

Let no man therefore deceive himself ( to use the grave words of Castalio ) as some , I wish I could say a few , have done : who not minding the end and drift of this Book , but having met with some one place in it that seems to favour their beloved lusts , lay hold on that Scrap alone ; and with that endeavour to defend their licentious course of life . As if they expected , they should find God just such a Judge hereafter , as they are of themselves at present .

VI. To comprise all in a few words . The sense of the whole Sermon , as we may call it , seems to be comprehended in this Syllogism ,

Whatsoever is vain and perishing cannot make men happy ;

But all mens designs here in this World are vain and perishing :

Therefore , They cannot by prosecuting such designs make themselves happy .

The Proposition is evident in it self ; and needs no Proof . The Assumption therefore he demonstrates in the six first Chapters , by an enumeration of Particulars ; as I shall shew in the Argument before , or Annotations upon , each Chapter : And then proceeds , in the rest of the Book , to advise men unto the best course to make themselves happy ; evidently proving all along from this inconstancy and vanity of all things here , that he who wishes well to himself , ought to raise his mind above them , to the Creator of the World : and , expecting to give an account to Him , so to demean himself in the use of all earthly enjoyments , that he devoutly acknowledge his Divine Majesty , fearing , and worshipping Him , and doing his Will .

Such indeed is the dulness of Mankind , that , hearing all was but vanity , they might condemn every thing as evil and hurtful ; and declaim too bitterly against this World . Which was so far from Solomon's intention , that having explained the vanity of all our injoyments here , and the vanity of humane cares , solicitous desires and endeavours ; he perswades all men to be content with things present , to give God thanks for them , to use them freely with quiet minds : living as pleasantly , and taking as much liberty , as the remembrance of a future account will allow ; void of anxious and troublesome thoughts , what will become of them hereafter in this life .

VII . But it may not be amiss perhaps to give a larger account of this Sermon ; and let the Reader see in what method it proceeds . For many men imagine it to be a confused Discourse , which doth not hang together : and therefore have explained this Book , only by giving an account of the meaning of each Verse ; as if it were a distinct Sentence , independant on the rest ; like those in his Proverbs . But Antonius Corranus , a most excellent person , in a small Discourse of his upon this Book , written above an hundred years ago ; hath drawn such a Scheme of it , as I believe will satisfie those who consider it , that Solomon proceeds after an exact order , to deduce what he intended . And therefore I will translate the sense of what he saith , into English ; which is to this purpose :

VIII . The design of the Author is to find out and to shew , What it is , in which the chief good and compleat felicity of man doth consist . As appears by this , that reflecting upon various things in which men place their happiness ; at the end of his Discourse upon every one of them , he rejects them as utterly insufficient for that purpose : but continues his search so far till at last he finds it , and declares in the concluding Epiphonema , that he had been seeking it , through the whole Discourse , saying , the summ of the matter is this , Fear God , and keep his Commandments , for this is the whole of man .

Now there are two principal Parts of the whole Sermon , The first of which contains a recital , and confutation , of mens false Opinions about their Chiefest Good : the other teaches , in what our genuine , true and solid felicity lies ; both in this life , and in the next . In both he shows very deligently , what is the end to which a man should direct all his Counsels , Studies and Endeavours , what he ought to follow , as most desirable above all things ; and what to avoid , as the extreamest of evils .

Of the first of these he treats in his VI. first Chapters ; of the other in as many more that follow . Which is both a perspicuous and exact method . For being to treat of felicity , it was but fitting he should divide it into false , and true ; and then define aright what that true felicity is . For we must first shun that which is evil , and then pursue that which is good : according to the frequent admonitions we meet withal in the holy Prophets .

The first Part.

IX . Now the first part of his Sermon relies upon a Proposition , which no body denies , viz. That vain , frail and troublesome things cannot make any man happy : And such saith he in the very first words of the Book , are all things here , Vanity of Vanities ; i. e. extremely vain .

Which Assumption it may seem hard to prove , if we consider what account blind Mortals make of their own inventions , counsels , studies and labours , by which they think to attain felicity . But to Solomon nothing was more easie ; who having made a full and long experiment of all enjoyments here , most evidently demonstrates this by an enumeration of Parts , and that in an apt , perspicuous , and compendious order . For he neither confounds the parts ; nor too curiously pursues them ; nor mentions all the false Opinions of men about the chiefest Good ( which would have been too tedious , if like Varro he had told us of two hundred , eighty five , and yet that he could not reckon all ) but reducing the most probable Opinions unto four principal Heads , he confutes them by various Arguments ; drawn chiefly from adjuncts and effects .

The first is of those who place Blessedness in the knowledge of natural things , and in humane Wisdom , which begins at the 12 th . Verse of the first Chapter , and reaches to the beginning of the second . For in the precedent Verses , he only lays a foundation for his Discourse , and plains his way to the proof of what he intended .

The second is of those who place it in pleasure ; which he dispatches , as unworthy of a long confutation , in the three first Verses of the second Chapter . But there being those of this Sect , who joining these two together , pleasure and knowledge , imagine they will make up a complete happiness ; he spends more time in showing their Vanity ; from the 4th Verse of the second Chapter , to the 16th Verse of the third : interposing only a Parenthesis , wherein he compares Wisdom with Folly ; and from the effects of both shews how much the former is to be preferred before the latter .

The third touches those who think Honours , Magistracies , and Power in the Commonwealth , to be the highest of all Goods . In which number are they , who seek to extend their Empire , though it be by a vast effusion of their own Subjects blood ; by which means also they establish their tyranny . when they have acquired it . Which disputation reaches from the 16th Verse of the third Chapter , to the 9th Verse of the fifth . Yet so , that from the beginning of the fourth Chapter to the 13th Verse of the same , he inserts the miseries that grow from such tyrannical administration ; and the Vices which break in , upon the impunity of evil Doers , and neglect of the Laws . Particularly , he gives us a lively description , of Emulation , and Covetousness : two of the foulest and most cruel pests of the Commonwealth . In the fifth Chapter also he inserts a Discourse of that superstitious and vain Worship of God ; in which some , despising all other things , place their satisfaction : and most lamentably applaud themselves in it . Which Disputation contains in it some excellent Precepts of true Religion and Piety ; which the Reader may find , in the first eight Verses of the fifth Chapter .

After which follows the fourth Opinion of those who propound to themselves Riches and Wealth as their last end : which if they can attain , they doubt not they shall live very happily . Which extends it self from thence to the 11th Verse of the sixth Chapter ; where you have the general Epilogue of the first Part , concerning false felicity .

The other Part.

X. Then follows the second , and most Elegant as well as useful part of the Sermon . In which he teaches , that the felicity , for which men take so much pains ( every one going his own way to it ) is not to be found any where , but in a religious and serious fear of God : according to that of the Psalmist , Blessed are all they that fear the Lord ; that walk in his ways ; and again , Blessed is the man that feareth the Lord ; that delighteth greatly in his Commandments . For other things ; though they promise felicity , yet they cannot perform it ; because they have such a mixture of vanity , trouble and grief with them , as will not suffer them to be absolutely good ; and because , if they were sincere , yet they being so uncertain that they may be lost before we dye , and at the best are terminated within the narrow Bounds of this short life ; they cannot give that satisfaction and quiet of mind , which we desire . But the fear of God is such a Good that it both gives true contentment , satisfaction and tranquility of mind , as long as we live ; and when we die , fills us with a sure hope of a better life : in which true and genuine felicity is accomplished .

For the summ of what can be said in this matter , may be reduced to this Argumentation :

That which can make a mans mind quiet , still and calm , both in life and death ; that alone can make him happy ;

Now this the Fear of the Lord can do for him , and this alone :

Therefore this , and nothing else , will make him a happy man .

The Proposition needs no Proof ; For then we feel our selves happy , when our minds are so quiet and well pleased ; that they neither grieve , nor fear , nor solicitously desire , nor vainly hope for uncertain things : but rest satisfied in that excellent and most certain joy and hope , which arises out of a pure Conscience .

The Assumption is proved from two effects of the Fear of God , viz. Wisdom and Justice . The first of which teaches us what to follow , and what to fly : and furnishes us with such caution , that we be not imposed on , in the choice of that which seems to be good for us . The other instructs us to do our whole Duty , towards God , towards our Neighbour , and towards our selves . In which two all Religion and piety , together with satisfaction , tranquillity and felicity , is contained .

And because effects are more known than their causes , and it would be uncertain what he meant by the fear of God , unless he explained it by those things wherein it consists ; he begins his Disputation on this Subject with those effects ; and employs himself wholly in shewing what are the Offices of Wisdom and Justice : that he might inform us not only what is the Chief Good , to which we ought to aspire ; but by what ways and means we may come at it .

XI . Of Wisdom and Prudence therefore , which is conversant in the choice of things ; he treats in the first place ; Chapter the Seventh : because no man can act either righteously , or valiantly , or temperately , unless , by the benefit of Prudence , he be before instructed what course is to be held in every one of these , and of what force they are unto our happiness . He explains therefore its various Offices in such Documents as these ; That a good Fame is to be desired above all things ; That Death ought to be the Subject of our frequent Meditations ; That those things are to be avoided , which incite to pleasure , and the contrary to be followed , which admonish us to be modest and sober ; That severity and gravity are to be preferred before mirth ; Chastisements and corrections to be willingly admitted ; Flattery and soothing people to be cashiered ; Not to be too much disturbed at calumnies and reproaches ; To take no Bribes ; To expect the issue and conclusion of things ; To bridle anger , as an Enemy to reason ; To love the use of money , not mony it self ; and such like . Vnto which , last of all , he adjoins a brief commendation of Wisdom ; rejecting both the larger Explication of its effects , and its praises , to the end of the ninth Chapter , and beginning of the tenth .

Now this first Part concerning Wisdom , is handled in the twelve first Verses of the seventh Chapter .

XII . Then he enters upon the other , concerning Justice : which he divides into that which respects God , and that which respects men . The former of which ( comprehended under the names of Religion , Piety , and Godliness ) consists in this : That in the first place , we conceive aright and judge well of God , and of his Providence in the Administration of humane Affairs ; and then that we pay Him that Honour , Worship and Service , which is due unto His Divine Majesty .

This Discourse , which he touches upon from the 13th to the 16th Verse of the VIIth Chapter he resumes again in the VIIIth Chapter , and pursues it from the 9th Verse of it , to the 13th Verse of the IXth Chapter .

As for that Justice which respects others , it is manifold . For it is either towards men , or towards women : Which consists , in a manner , altogether in shunning both the Extremes of it , and observing an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , moderation or equity ; and hath respect to their offences , either against our selves or others : which we are partly to correct , and partly to bear withal . Which is the summ of his Discourse , from the 16th Verse , to the beginning of the VIIIth Chapter .

Where interspersing a few things , after his manner , in the praise of Wisdom , he begins another Division of Justice : concerning the Duty of Subjects to their Princes , from the second Verse to the eighth ; and on the other side , the Duty of Princes towards their Subjects : of both which , it may be fit to give a larger account . For this Tractate is truly Royal , and worthy to be read perpetually , in this most turbulent Age , both by high and low : That from hence Subjects may learn to perform Obedience , and the greatest observance both in word and deed towards their Princes ; chusing rather to bear and suffer any thing , than to attempt Rebellion against them ; and Kings may also remember , that they ought to govern their Kingdoms , according to the Rules of Law and Equity , and not according to their own will and pleasure ; God having committed unto them the Scepter of Justice , Clemency , and Welfare of their Subjects ; not the Scepter of Cruelty , Tyranny , and Destruction .

In which this Wise King observing both Princes and People , to be too negligent , and that thence ariseth a very great license in sinning , lest well affected minds should be offended at this horrible corruption of manners ; he digresseth into a long , but very profitable and necessary Disputation of God 's Providence , and the Oeconomy of Justice . Which though the wicked deny , and deride , because they see not such manifest difference , as one would expect , made between the Good , and the Bad , in the Events that befal them both ; yet he advises all that fear the Divine Majesty not to be dejected and disheartned at this ; nor to search with too much curiosity into God 's secrets ; but stedfastly resolving , that it shall not be well with the wicked , though all things flow at present according to their hearts desire , and that whatsoever the godly may suffer now , they shall find at last that God is their Friend ; to look upon themselves therefore as happy men , both in the peace of their Conscience in this World , and in a sure and certain hope of a better condition in the other . Vpon which account , he frequently inculcates this counsel , That they who are studious to fear God , and do well , being secure of God's Administration and of the event of things , should enjoy the present good things , which his Divine Bounty bestows upon them ; with cheerful minds , and with thanksgiving to Him . This Discourse ( which it must be confessed is not altogether so methodical as some other ) extends ) from the 9th Verse of the eighth Chapter , to the 13th Verse of the ninth .

And because he had shown , that the event of things is not in our own counsel and in humane Wisdom , but in the hand of God , lest any body should be so weak or perverse , as thence to conclude , That it is the same thing , whether we act wisely or foolishly ; he again makes a Digression into the praises of Wisdom ; showing how much it excells folly , from the effects of both . It begins at the 17th Verse , and reaches to the 4th of the tenth Chapter . Where he returns to his Discourses , about the mutual Offices of Justice between one another ; both of Princes and Subjects .

And then in the six first Verses of the eleventh Chapter , he exhorts most earnestly to Liberality , and Almsgiving ; which is no small part of righteousness . And with that he concludes the two effects of the Fear of God ; Wisdom and Justice .

XIII . The rest of the Work is his Peroration : in which he fully opens his Opinion concerning the Chief Good : which he confirms to lie wholly in a truly religious Fear of God . Which therefore he seriously exhorts every one to make their study as early as is possible : before dull and unactive Old Age , and Death it self , ( both which he elegantly describes ) come upon us , and , before we think of it , oppress us .

This is the method of this most excellent Sermon : which I cannot but exhort all men to study diligently , and with great intention of mind ; both for the Authors sake , and for the matter of it . Which he handles in such a manner , as first to draw us from the desire and love of earthly things ; and from the perverse use of them : and then to lead us unto the true and lawful use of them , without any offence to God , as well as without hurt to our selves . And he teaches us how we may , without a preposterous solicitude and anxiety about events , enjoy all things in the Fear of God ; with tranquility and satisfaction of mind at present ; and at last , by the same Fear of God and observance of his Commandments , arrive at a never-dying felicity .

To conclude , He intersperses through the whole Discourse abundance of Common Places , both Philosophical and Theological ; which are so fitted to make us every way more learned , more prudent , and more pious ; that we shall find great use of them in all the passages of our lives .

XIV . Thus that learned Spaniard concludes his Preface : which I have contracted , that I might set before the Readers eyes in one short view , both the design and the procedure of the Discourse . Of the former ( the Design ) there is no doubt : and the latter is very regular , as it will further appear , in the explication I shall give of it . Wherein I have not followed this Author throughout , in every Part of this Division of the Book ; because , though for the most part I take it to be accurate enough ; yet , I think , in several places I had reason to differ from him ; and take another way to make the connexion more easie and natural ; and the sense thereby more clear and evident .

I beseech God , that the pains I have taken herein may not be in vain ; but prove an effectual means both to make the mind of Solomon in this Book better understood ; and to turn all our minds from these frivolous things , about which now they are too much employed , unto the solid and full Good which here he recommends to us . Who may be the better trusted in what he saith ; because he had tried what satisfaction could be found in all manner of enjoyments here : and it could not be objected to him that he disparaged the World , merely because he could not get any share in it , or had not the liberty which was necessary to enjoy it . For no man ever had greater plenty , or gave a greater loose to his desires ; but , after all the experiments he could make , came to this resolution which he had better have taken at first ; that Religion and Vertue are the only things can make a man happy .

And perhaps , as God suffered St. Thomas to doubt of our Saviour's Resurrection , for the greater confirmation of our Faith ; by the satisfaction he at last received : so he let this great man go astray , that by his dear-bought experience he might teach us this Wisdom ; to keep the closer to God in faithful obedience .

Which it will be a very great shame , it we do not learn , who live under the instruction of a greater Master than Solomon ; the Son of God himself . By whom we are taught these things in a more effectual manner ; not only by his Doctrine , but by his whole life , and by his death : in which he declared the greatest neglect and contempt of this World ; and that his mind was wholly set upon the other .

And what a blessed sort of Reformation would it be , if ( as Erasmus somewhere admirably speaks ) we would all lay aside our dissensions , strifes , and quarrels , and study the Lessons our Lord hath taught us . Whose business it was in this World , to form unto Himself a people that should wholly depend on heaven , and placing no confidence in any Earthly support or comfort , should be after another manner rich , after another manner wise , after another manner noble , after another manner potent , in one word , after another manner happy : designing to attain felicity by the contempt of those things , which are vulgarly admired . A people that should be Strangers to filthy lusts , by studying in this flesh the life of Angels ; that should have no need of Divorce , by being able to mend or to bear all manner of Evils ; that should be wholly ignorant of Oaths , as those who neither distrust , nor will deceive any body ; that make not the getting of Money their business , having laid up their Treasures in Heaven ; that should not be tickled with vain glory , because they refer all to the Glory of Christ alone ; be void of ambition , as disposed , the greater they are , to submit themselves , so much the more , unto all men for Christ his sake ; that should be unacquainted with wrath , much more with revenge , as studying to deserve well of those who deserve ill of them : that should be so innocent in their behaviour , as to force commendations even from Heathens ; that should be born again to the purity and simplicity of Infants ; that should live like the Birds of the Air , without care and solicitude ; among whom there should be the greatest concord , nothing different from that which is between the Members of the same Body ; in which mutual Charity should make all things common ; that whether there were any good thing , it should help to supply him that wanted , or any evil thing , it should either be removed or mitigated by the good Offices of others ; who should be so wise by the teaching of the Holy Ghost , so live according to the example of Christ , as to be the Salt of the Earth , the Light of the World , like a City on an Hill , conspicuous to all the Country round about ; whose abilities , whatsoever they are , should make them forward to help others ; to whom this life should seem vile , Death desirable , out of a longing for immortality ; who should neither fear tyranny , nor death , nor the Devil himself , relying upon the invincible power of Christ alone ; who should act in all things so , as to be ever prepared and ready for that last , and most to be wisht for Day , when they shall take possession of true and of eternal felicity .

A PARAPHRASE ON THE Book of Ecclesiastes .

CHAP. I. ARGUMENT .

In the eleven first Verses he lays the foundation of his following Discourses , and makes his way to the proof of what he intends ( viz. That nothing here can make us solidly happy ) by shewing how empty all things are ; and how short a time a man hath to possess them ; and that while it lasts he can only enjoy the same empty things over and over again ; till he be cloyed with them . And then v. 12. he enters into a particular consideration of the insufficiency of humane Wisdom and knowledge alone , to give us full satisfaction : though this be one of the very best things wherein men place their felicity . Which Discourse continues to the end of the Chapter .

1. THE words of the preacher , the Son of David King of Jerusalem .

1. THese are the words of him , who thought the name of a Preacher , or Publick Instructer of Gods people ( to whom he calls aloud in this Book , to mind what he saith concerning the supreme Good of Man ) no less honourable , than that of the Son of King David : whom he succeeded in his Throne ; and reigned after him in the holy City Jerusalem . See Annot. [ a ]

2. Vanity of vanities , saith the preacher , vanity of vanities , all is vanity .

2. That Good of which you are all desirous , is not there to be found where you seek it ; for all things here below are so frail , so subject to change , and to vanish , that I have not words to express how vain they are . This is the thing which the Preacher first undertakes to prove , That they are mere emptiness , more vain than Vanity it self ; so full of trouble and care , as well as extremely unstable , that to no purpose are all mens endeavours , who seek for satisfaction from them ; especially if they place their highest Good in them . See Annot. [ b ]

3. What profit hath a man of all his labour which he taketh under the sun ?

3. For proof of this , let every man survey himself ; who consists of body and of mind . And let him ask his mind , What great matter there remains , after all its cares for the things of this life ? What contentment he , or any man else in all this World hath reaped by his toilsome labours , and anxious thoughts , wherewith he hath rackt himself both day and night ? Which have often ended in disappointment ; and when he hath enjoyed his desires , this very thing hath spoiled his pleasures , that he could not long enjoy them . See Annot. [ c ]

4. One generation passeth away , and another generation cometh : but the earth abideth for ever .

4. For if they do not presently leave him , he in a short time must leave them : his Body ( the other part of him ) being made out of the Earth ; and therefore how firm and solid soever it now seem , must be crumbled into Earth again . Which continues for ever , to receive back those Bodies which come out of it : for no Generation can abide as the Earth doth ; but follows the foregoing , as the next that come after shall follow it , unto their Graves . See Annot. [ c ]

5. The sun also ariseth , and the sun goeth down and hasteth to his place where he arose .

5. Out of which they cannot return and stand up in their former places , as the Sun , that quickens all things , doth : which in a constant and regular course ariseth , and makes not more speed to go down , than it doth to appear the next morning , in the same Glory again . No ; man dies , and appears here no more ; though if he should , it would be to dye again . See Annot. [ d ]

6. The wind goeth toward the South , and turneth about unto the North ; it whirleth about continually , and the wind returneth again according to his circuits .

6. Nor is the annual course of the Sun less certain than its diurnal ; but it comes back the next year at a fixed time , to the very same Point from whence it moved this . Nay , the Winds , as fickle and inconstant as they are , whirling with a marvellous swiftness round the Earth , return at last to the same Quarter from whence they shifted ( and some of them the very same months of the year ) to fetch the same compass , and run the same round they did before .

7. All the rivers run into the sea , yet the sea is not full : unto the place from whence the rivers come , thither they return again .

7. The like Circle there is in Watry Bodies , for the Torrents and Brooks , that the Rain makes , run into the Rivers , and so into the Sea , which nevertheless doth not swell beyond its Bounds , because it restores all back again to their former places , by the Vapors which the Sun exhales , or by secret passages through the Earth : Whilest poor Man alone ( who is compounded of all these , of the Earth , the Air , the Water , and such heat as the Sun administers ) passeth away and cometh to his place no more ; but must be content to imitate these things , only in their restless agitations .

8. All things are full of labour , man cannot utter it : the eye is not satisfied with seeing , nor the ear filled with hearing .

8. Which is another thing , that encreaseth his trouble ; that in this short life , which he cannot live over again when it is done , he can neither be quiet , nor move with ease ( as the things forenamed do ) nor yet acquire satisfaction with his perpetual motion ; but tires himself even in his pleasures ; and finds all sort of business so laborious , that he himself is not able to tell how tedious it is ; and after all is done , he is no better pleased than when he first begun . For the eye ( for instance ) and the ear , which are the noblest and most capacious senses , having seen and heard all manner of things , are as desirous of some new entertainment , as if they had enjoyed none at all , See Annot. [ e ]

9. The thing that hath been , it is that which shall be ; and that which is done , is that which shall be done ; and there is no new thing under the sun .

9. But alass ! the very same things ( like the Sun , the Wind , and the Rivers ) come about again ; and we are cloyed with seeing and hearing what hath often presented it self unto us already , or , at least , hath been in times before us , and will be again , in those that succeed us : There is nothing done now , but ( the persons being changed ) will be acted over again in future Ages ; to whom the Sun can shew nothing but what we have seen in these days , and others have seen in the foregoing . And therefore it is vain for any man to expect that satisfaction now or in future times , which none have found since the World began : Men will always loath things present , as they have ever done ; and long for those which are a coming , which will ever give them the same satiety . See Annot. [ f ]

10. Is there any thing whereof it may be said , See , this is new ? it hath been already of old time which was before us .

10. Is any man able to contradict this and point us to the thing which is altogether new , and hath never been seen or heard before ? It may appear perhaps so to him ; but that is to be imputed merely to the shortness of humane life : which makes us ignorant of what hath passed in former Ages ( save only in a few things , transmitted down to us by observing men . ) For had we continued many Generations , that which now seems new and unusual to us , would have appeared familiar and of great antiquity , as really it is .

11. There is no remembrance of former things ; neither shall there be any remembrance of things that are to come , with those that shall come after .

11. They that went before us indeed , might have registred such things ; but as they observed little , so they have left the memory of less : nor will this Age , or those that follow , be more careful ; or if they should , Posterity will be as negligent as former Ages have been , in preserving those Records : For we differ nothing from our Forefathers , nor will the Ages to come excell this in which we live ; but still the vanity of man , and of all his projects and contrivances , will continue to the Worlds end .

12. ¶ I the preacher was king over Israel in Jerusalem .

12. And let none imagine that I speak this only as a Preacher , in a zealous passion , much less in a melancholy mood ; but remember that I have long sat upon a Throne , ruling over God's own peculiar people , in that City which is the very School of Wisdom : where I wanted nothing either for the body or the mind ; and had both opportunity and ability to make tryal of all things wherein men place their happiness ; and therefore may be believed , when I declare nothing but from my own experience . See Annot. [ g ]

13. And I gave my heart to seek and search out by wisdom , concerning all things that are done under heaven : this sore travel hath God given to the sons of man , to be exercised therewith .

13. And being thus instructed with all the helps and assistances , that the power of such a King could afford , I applied my mind , in the first place , and set my Wits to work with all imaginable care and diligence , to search into the nature of all Creatures here below ; thinking I should be happy , if I could but find out the causes , beginnings and progresses of things ; especially the counsels , contrivances and endeavours of Mankind , with the events of all their actions . But , alas ! I soon found that this was a tedious business , in which when I had travelled a great way , I met with small satisfaction ; nay , found it to be the torture of the mind , unto which God hath condemned mankind , as a punishment for their vain curiosity , and gross negligence of heavenly Wisdom . See Annot. [ h ]

14. I have seen all the works that are done under the sun , and behold all is vanity and vexation of spirit .

14. And having now finished these Studies , and taken a serious view of all that falls within the compass of humane knowledge , I cannot say that they have given me any solid contentment ; for we can know but little , and what we do know of natural things doth us small service : it puffs us up indeed like Wind , but gives no nourishment ; it fills us with Notions , but of little or no use ; and therefore vexes us at last , and breaks our heart to consider that we have spent so much time and so many thoughts , which have even eaten up our Spirits , to so little purpose . See Annot. [ i ]

15. That which is crooked cannot be made straight : and that which is wanting , cannot be numbred .

15. For as there are inexplicable difficulties in all sorts of knowledge , of which no man can give an account ; so , with all our study , we cannot get skill enough , either to prevent misfortunes , or to remove out of the way that which crosseth our designs , much less to alter the nature of things ( no , not so much as in our own Constitutions ) nor to redress the disorders in Government : the defects in which , and in all other things and conditions , we are so far from being able to supply , that we cannot number them ; and yet the folly of Mankind represents every thing to their desires , as if it were completely good , and wanted nothing to make one happy . See Annot. [ k ]

16. I communed with mine own heart , Saying , Lo , I am come to great estate , and have gotten more wisdom than all they that have been before me in Jerusalem : yea , my heart had great experience of wisdom and knowledge .

16. I my self still persisted in my reach after knowledge , though I found it so painful and so unsatisfactory : thinking within my self , that there was this Good at least in it , that it had gotten me a very great Name , and raised me so high in all mens opinion , that I was noted for the wisest person that had ever been in these Parts of the World , there being no sort of knowledge , wherewith my mind was not stored in great abundance . See Annot. [ l ]

17. And I gave my heart to know wisdom , and to know madness and folly : I perceived that this also is vexation of spirit .

17. And , as the nature of all knowledge is to excite a thirst after more , this made me apply my mind more earnestly to comprehend , not only the greatest but , the meanest matters ; to mark , for instance , the actions and occupations of mad men and Fools , as well as the motions of wiser persons : but I perceived , that to be pleased merely with fame was to live upon Air ; and it was an afflicting thought to observe , how little the most of the World ( tho' they thought themselves very wise ) differed from Lunaticks and distracted Folk . See Annot. [ m ]

18. For in much wisdom is much grief : and he that increaseth knowledge , increaseth sorrow .

18. So that , though knowledge be the most excellent of all other Earthly Goods , being the Ornament of the mind which is the best part of us , yet this also is insufficient for our happiness : because , after it hath cost a man infinite pains ( and sometimes exhausted his spirits , and made him melancholy and morose , nay thrown him into many Diseases ) to acquire that little Wisdom he can attain ; which raises also more doubts than it can resolve , and meets with troublesome opposition from various Opinions that clash against it ; it cannot but fill him with indignation to find folly generally applauded more than his wisdom ; and grieve his very soul to see that it is dangerous for a man to know more than his Neighbours ; and that he is so far from being able to remedy what is amiss , that he is hated if he endeavour it ; and rewarded with reproaches for his care of the publick good . See Annot. [ n ]

ANNOTATIONS .

[a] V. 1. The Wisdom , Vertue and Dignity of an Author making his Work more valuable and regarded , Solomon ( or he who composed this Book from what he had heard him deliver , or found in his Writings ) begins with his Quality ; not merely as a King , and as the Son of a Great King , and of a great people , in a famous City : but , which was most of all considerable , as a publick Instructor , having ability and authority to inform all men where they should find that happiness , which they ignorantly sought , but could not meet withal . This he proclaims with a loud voice ; desiring serious attention to such a weighty Discourse , and that they would often recollect , as he had done ( all which may be the import of the word Koheleth * * See Preface , num. IV. ) how frivolous and trivial , all those things are , which most men pursue with the greatest earnestness .

[b] V. 2. This is the Subject of this Book ; to show how sensless it is to place our happiness in these frail and inconstant things , that we enjoy upon this Earth : which he not only pronounces , but proves to be mere emptiness . So Vanity signifies ; and what is consequent upon that , dissatisfaction , trouble and affliction . See Psal. LXXVIII . 33. And this , beyond what can be expressed : for our Translators take it to be a word of the same import with Tohu ; which is used in the Hebrew language , when they would signifie that of which they speak , to be so trivial , that it is below less than nothing , XL. Isai . 17. And yet Solomon is not content with this single word , but doubles it ; to denote the extreme dissatisfaction he found in all things , which made a show of affording him contentment ; but performed nothing of that which they seemed to promise . So the Word Vanity is also used for that which is false , lying and deceitful , LXII . Psal. 9. and other places , where Idols are called Vanities .

[c] V. 3. Here begins the Proof of his Assertion ; by considering first the mind of man : which runs from one thing to another without any end : but finds no satisfaction remaining after all its restless thoughts . And then the body of man ( V. 4. ) which , as proud and lofty as it now looks , must moulder into Dust ; and the poorest person perhaps shall tread upon its Grave . For it cannot last like the Earth , from whence it comes ; which stands for ever , as a publick Theatre , whereon men enter and act their Part , and then go off and never appear again : and when they go ( as some prettily rather than solidly gloss upon those Words , The Earth abideth for ever ) they can carry none of it along with them , but leave it all behind them , unto those that come after ; who pass away also , leaving the Earth where they found it .

[d] V. 5. The Sun also in a settled course , observes its times of rising and setting : whereas man , when he goes down to the Earth , cannot like the Sun come up again . So the fifth Verse seems to be most naturally connected with the foregoing ; and in like manner the sixth and seventh Verses are to be expounded . There are many Interpreters indeed , who look upon the things mentioned in these three Verses , only as Emblems of the instability of all humane Affairs , and of the constant revolutions of the same miseries : which cannot be hindred by any humane counsels , but will return after all the changes , whereby we think to mend our selves . Upon which sense I have just touched in my Paraphrase , but not followed it ; because it doth not seem to me to be the scope of these Verses . In which man is represented , by four comparisons , with the Earth , the Sun , the Wind , and the Sea , to be more subject to Vanity than other things .

[e] V. 8. Which having thus illustrated , he proceeds here more particularly to consider , what he had said in general words ( V. 3. ) of mans vain endeavour to satisfie himself in worldly designs and contrivances : in which he is tired , but comes to no end of his desires . How should he ? when his whole business here is only to do and to enjoy the very same things over and over again : as all men have done before us , and shall do after us , v. 9 , 10 , 11.

[f] V. 9. We may fansie indeed , that we have found some new thing : but this conceit proceeds merely from our ignorance ; as the Lord Bacon excellently discourses in his first Book of the Advancement of Learning , Chap. 8.

Learning and Knowledge , saith he , takes away vain and excessive admiration ; which is the very root of all weak counsels . For we admire things , either because they are new , or because they are great . As for Novelty , there is no man that considers things thoroughly , but hath this printed in his heart , There is nothing new under the Sun : nor can any man much admire a Puppet-Play , who doth but thrust his head behind the Curtain , and seeth the Instruments and Wires whereby they are moved . As for Greatness , we may say as Alexander , who , after his great Conquests in Asia , receiving Letters of some small Fights or Skirmishes in Greece , at the taking of some Bridge , or Fort , was wont to tell his Friends , that it seemed to him , that they had sent him News of the Battles of Homer 's Frogs and Mice : so , certainly , if a man consider the Universe , and the Fabrick of it , to him this Globe of Earth with the men upon it , and their busie motions ( excepting always the Divineness of Souls ) will not seem much more considerable than an Hillock of Ants , whereon some creep up and down with their Corn , others with their Eggs , others empty : all about a very little heap of Dust . And as Melancthon well observes , the same desires , the same counsels , the same ends , the same causes of War , and calamitous events , return again : according to that of Thucydides , While humane nature continues what it is , the like mischiefs will happen ; sometimes less , sometimes more direfully .

[g] V. 12. Thus having confirmed his main Propositions , by such general Arguments as reach to all things in this World ; he proceeds here to a more particular proof of it , from his own proper experience . And designing ( before he declared his own Opinion of the Chief Good , and by what means it may be attained ) to confute the vain fancies of men about it ; he reduces them , as I have shown in the Preface , to four Heads . And observing that some place it in knowledge , and curious inquiries into all manner of things , others in pleasure , or in both these together ; others in honour and power ; others in riches and heaps of wealth ; he begins with that which is the most plausible . And demonstrates , from the 13th Verse to the end of this Chapter , how little satisfaction is to be found in the mere speculation of things ; though a man arrive at the highest degree of humane knowledge .

[h] V. 13 , 14. Melancthon restrains these two Verses , to political Wisdom , in the Government of Kingdoms . Which gives men a double affliction : first , in that the Wisest men often err in their counsels ; and secondly , that events sometimes do not answer to the best counsels that men can follow . Examples of the first are innumerable : Sometime they err through ambition , as Perdiccas , after Alexander ; sometime through a false opinion of Right , as Brutus ; sometime , through over-doing , busie headedness and inquietude of mind , as Pericles ; sometime through anger , as Marius . And how many ways good counsels have miscarried , it is too long here to remember : because , it is here further observable , that sometime more doubtfulness and uncertainty of mind what course to take , is as great a torment to the mind as any other . Thus Pompey was first perplexed in his Counsels , before he saw the disastrous event of his Error . To conclude this ; All Government is so full of cares , perplexities , and impediments , that it made Demosthenes say , If he were to begin the World again , he would rather die than be promoted to it . And Aeschines , that he was as glad when he was rid of his Office , as he would have been to be delivered from a mad Dog .

But this I take to be too straight a sense ; though it be agreeable enough to what he saith v. 12. of his Kingly Office : and therefore I have inlarged it further in my Paraphrase ; though Greg. Nazianzen also seem to have a respect to it , when he thus interprets this place Orat. LIII . p. 750. That all things here below are possessed with an uncouth and execrable spirit ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) so that a man cannot comprehend how absurdly all humane affairs are managed .

[i] V. 14. The word we translate vexation is found only in this Book , and is capable of many senses , all pertinent to the scope of this place . For according to the several Fountains from whence it may be derived ; this Phrase may be interpreted , either anguish of Spirit , or breaking of Spirit , or preying upon the Spirits ; or ( in another sense of the word Spirit ) feeding on the Wind or Air : none of which I have neglected in the Paraprase .

[k] V. 15. The shortness of humane Wit , though never so much improved , is here represented by two things : first , that it cannot remove what is inconvenient ; secondly , that it cannot supply what is deficient , in any condition of life . Or , as others will have it , the first part of the Verse refers to the inability of man to rectifie that perverseness ( as the Hebrew word we translate crooked signifies ) which he finds in himself or others ; and the latter part , to the small reach os humane understanding , which can attain but a very imperfect knowledge , either of words , things , times , persons or actions ; as some branch out the innumerable Particulars of which we must be content to be ignorant .

[l] V. 16. I have not curiously distinguished between Wisdom and Knowledge , either in this Verse , or in the 18th . But there may be this difference pertinently made , That Wisdom directs a man , in the practical affairs of life , unto that which is most fit for his purpose , according to the various circumstances wherein he may be . It consists chiefly in a clear judgment , to discern our true interest , and the proper means to compass it : together with a presentness of mind , to obviate sudden accidents . And then Knowledge relates to the speculation of natural things ; in their causes and effects , their properties and differences , and such like things .

[m] V. 17. Madness and Folly , may refer also to all the idle Speculations , wherein men of Parts and Wit , sometimes not only imploy , but applaud themselves , as the first of those words seems to import in the Hebrew . This trifling sort of Knowledge is notably described by Erasmus , in his Praise of Folly .

[n] V. 18. If there be any difference to be made between Wisdom and Knowledge , I have noted it above upon v. 16. As for grief and sorrow , they may be thus distinguished , That the former , in the Original word , includes in it indignation which is a sharp anger mingled with scorn ; to find either our Persons and Counsels contemned , or our Projects and well laid Designs defeated . Such as was in Achitophel ; whose penetrating Wit made his rage the greater , to see his judicious advice rejected , and the whole Conspiracy utterly disappointed . The other word ( sorrow ) properly denotes an extreme great trouble and sickness of mind ; and is sometimes applied to pains in the Body : which is the effect too frequently of over-hard study Melancthon understands the whole Verse ( as he did v. 13 , 14. ) of the trouble that wise men have , when they are intrusted with Government , to see the confusions , errors , vices and calamities of Mankind . And their afflictions are the greater , because they are not only more sensible than other men of present evils , but foresee by the present those that are future : and therefore are tormented with a sore pain and grief , both for what they feel and for what they fear . For they know , that from the first disorders , there commonly follow greater confusions : as when Pericles had once stirred up a War , there followed the destruction of almost all the great Cities of Greece . And it is too truly said by Pindar , that it is easie for any body to disturb a City ; but God alone can restore peace unto it .

This I take to be too limited a sense ; but it is no small trouble to a wise and prudent person , as Corranus excellently expresses it , to behold the miserable disorders and confusions of humane affairs . For how is it possible to avoid it , nay how can a man chuse but be filled with indignation , to see Justice , Equity , Probity , Fidelity , Integrity and Constancy , and all other such like Vertues slighted and disregarded by mankind ; and on the contrary , Injustice , Baseness , Perfidiousness , Flattery , and such like Vices , possess the World , and carry all before them ? Or what man can , without vexation , observe the preposterous judgment of mankind , which magnifies those things , that are not only vain but hurtful and pernicious ; and not only contemn but hate those things , which are truly good for them ; nay , alone desirable : No man can either be wise alone to himself , in such a multitude of Fools and mad men , without the greatest grief and indignation : nor can be accommodate himself , with an equal mind , to the dotages of the common people ; when he sees that which is better .

I shall conclude this Chapter with the Lord Bacon's Observation , concerning this anxiety of spirit which ariseth out of Knowledge ; in the beginning of his Book of the Advancement of Learning .

Solomon , saith he , doth not pass this censure absolutely upon Wisdom and Knowledge , but only sets forth the true Bounds , wherein humane knowledge is to be circumscribed : which if we do not observe , it will prove very troublesome to us and others . And those limitations are three . First , That we do not so place our felicity in Knowledge , as to forget our mortality . Secondly , That we use not our Knowledge to beget anxiety , but repose and contentment of mind : and Thirdly , That we do not presume by the contemplation of Nature , to think our selves able to comprehend the Mysteries of God . The first and the last of these are plain enough ; and therefore I shall only note what he saith of the second : that it is certain , no anxiety or perturbation of mind ariseth from Knowledge , but by mere accident . For all Knowledge , and Admiration ( which is the Seed of Knowledge ) is pleasant in it self : but when we fall to frame Conclusions from thence , which , obliquely applied to our own affairs , beget either weak fears , or immoderate desires , then ariseth that torment and trouble of mind , whereof Solomon here speaketh . For then Knowledge is no longer dry light , ( which Heraclitus was wont to say was the best ) but moist light , steeped and infused in the humours of the affections .

As for that Exposition which some have given of these words , that he increaseth the number of his stripes ( or wounds ) who increaseth knowledge ; but makes no use of it , nor takes care that his obedience rise in some good proportion with it ; it is not the proper sense of the place , but rather an accommodation of the words to another profitable purpose .

CHAP. II. ARGUMENT .

Having passed his censure upon the first way men take to find satisfaction ( mentioned in the Notes upon v. 12. of the first Chapter ) which without all contradiction is the chief , and the best of the four ; he proceeds here to consider the second , which is the more common : most men immersing themselves in pleasure , as their highest Good . Of which he was more capable to judge , than any other man ; because he denied himself no delights that he desired , and yet did not plung himself wholly into them , but with a mixture of Wisdom , as he tells us , v. 3. Whereby he soon perceived that they who leave the pursuit of Knowledge , for the sake of bodily pleasure , change for the worse : For after he had tried all sorts of things that could give him any pleasure , he went back to Wisdom and Knowledge , as the better of the two , v. 12. And yet , after he had considered that again the second time , he could not but confess , that there were such great imperfections in it ; that it could not make a man happy , as he discourses in the following Verses . Of which I shall give a more paticular account in the Annotations .

1. I Said in mine heart , Go to now , I will prove thee with mirth , therefore enjoy pleasure : and behold , this also is vanity .

1. BEing thus disappointed therefore in the expectations I had of happipiness from much Wisdom and Knowledge , and beholding many men look jollily who had none at all , I resolved to leave off those troublesome cares and labours , and to follow my pleasures : saying to my self , Why dost thou vex and torment thy mind to no purpose ? Let alone these crabbed Studies , which hasten Old Age , and indulge thy self in all those sweet delights which Youth desires : Try what satisfaction mirth and joy can give thee ; and for that end , take no thought for the future , but enjoy to the heighth the present Goods of this life : Which accordingly I did ; but believe me , though this promised much at first , it performed little ; but left me more void of contentment than it found me . See Annot. [ a ]

2. I said of laughter , It is mad : and of mirth , What doeth it ?

2. For the noise , the tumult , the indecent motions , and scurrilous jestings , of men that let themselves loose to excessive laughter , and extragavant merriment , appeared to me like distraction of mind : and considering how unprofitable it is , I could not but with a passionate disdain put it from me : saying of it , and of mirth , and dancing , and all the frolickness of mankind , What is there in it , that thus bewitcheth them ? Where lies the pleasure , that thus inchants them , and puts them so beside themselves ; that they think neither of God , nor of any thing else that is worthy of them ; but of this alone ? See Annot. [ b ]

3. I sought in mine heart to give my self unto wine ( yet acquainting mine heart with wisdom ) and to lay hold on folly , till I might see what was that good for the sons of men , which they should do under the heaven , all the days of their life .

3. I deliberated therefore with my self about a middle course of life ; which should neither be altogether studious , nor altogether voluptuous , but a mixture of both : and in pursuance of this counsel entertained my self freely , with all the delights of feasting and banquetting ; yet so , as not to lose my acquaintance with Wisdom , but to keep my mind so intent upon it , that Folly might not have its full swing ; but find a check upon it , till I might make a sufficient tryal , whether herein lay , that so-much-desired Good which men should propose to themselves , and prosecute all the time of their stay in this World . See Annot. [ c ]

4. I made me great works , I builded me houses I planted me vineyards .

4. For which end , I raised , with exquisite Art , the most stately and majestick works that could be contrived , for the pleasure of all the senses : As first of all , I built my self a most magnifient Palace , and other goodly Houses ; which when I had elegantly adorned and sumptuously furnished , I proceeded to plant about them , in a beautiful order , the choicest Vines ( VIII . Cant. 11. ) which , besides the fragrant smell ( II. Cant. 13. ) and the lovely sight , wherewith they entertained me abroad , afforded the most generous Wines for my table at home . See Annot. [ d ]

5. I made me Gardens and orchards , and I planted trees in them of all kind of fruits .

5. To which I added delicious Gardens , full of various Flowers , Herbs and Plants for all the Seasons of the Year ; and then spacious Forests and Parks , or rather Paradises of Pleasure , wherein , besides other delights , were lovely Shades and Coverts for all sorts of Beasts : nor were Orhards wanting stored with all kinds of Fruit-Trees , which either this , or other Countries could afford . See Annot. [ e ]

6. I made me pools of water , to water therewith the wood that bringeth forth trees .

6. And that nothing might be want-in to the perfection or preservation of these places , I made with great charge , and no less Art , either Fountains , or Cisterns , or Pools of Water : not only for delight and for Fish , but to serve instead of Rain ; to water the Flowers and Herbs , especially the young Nurseries of Trees ; that they might not die with Drought . See Annot. [ f ]

7. I got me servants and maidens , and had servants born in my house ; also I had great possessions of great and small cattel , above all that were in Jerusalem before me .

7. All which requiring the care of a great many persons , I purchased Servants , both men and women , in great abundance ; of whom I had a multitude of Children born in my house , whom I employed in looking after my other possessions , which I had in Herds and Flocks of greater and lesser Cattel : which were so numerous , that I killed every day for my Family ten Oxen crammed in the Stalls , and twenty Oxen out of the Pastures , with an hundred Sheep ( besides , Harts , and Roe-Bucks , and Fallow-Deer , and fatted Fowl , to say nothing of other provision , 1 Kin. IV. 22 , 23. ) and yet , such was the plenty , my Stock did not decrease , because a new Brood grew up continually , in such abundance , as the like had never been seen in our Country , before my days . See Annot. [g] .

8. I gathered me also silver and gold , and the peculiar treasure of kings and of the provinces : I gat me men-singers and women-singers , and the delights of the sons of men , as musical instruments , and that of all sorts .

8. By which and divers other means ( 1 King . IV. 21. X. 21 , 22 , 23 , &c. 2 Chron. IX . 24. ) I laid up vast Treasures of Silver and Gold and Jewels , and all that was choice and precious in other Kingdoms ; especially in those Provinces , which were subject unto me , which were great and many ( 1 Kin. IV. 24. ) out of whom I picked also the sweetest voices that could be found , both of Men and Women ; together with the rarest Songs and Hymns , composed by the best Masters in the World ; and all sorts of Instruments of Musick : than which nothing is more charming among the Children of men , either to lay them asleep when they would go to rest , or to recreate their spirits when they are tired with business ; to banish melancholy when they are oppressed with sorrow , and to augment their pleasure when they would be merry : being no less fit to wait upon Feasts , than they that attend at the Table . See Annot. [h] .

9. So I was great and increased more than all that were before me in Jerusalem ; also my wisdom remained with me .

9. Thus I was not only great in place , and power , and riches , but , by such means as these , added splendor also to my greatness , and made it more conspicuous and illustrious : and ( which is still more glorious ) I was not greater in any thing than in Wisdom ; which was not undermined by all these pleasures , but , when they were in danger to dethrone my Reason , this settled it again in its former State and Authority . See Annot. [i] .

10. And whatsoever mine eyes desired , I kept not from them , I withheld not my heart from any joy : for my heart rejoyced in all my labour , and this was my portion of all my labour .

10. And on the other side , my Wisdom did not lay such restraints upon me , but that I took the liberty to please my eyes , and all my senses , with every thing that fell within the wide compass of their desires : It did not deny me any joy to which I had a mind ; but taught me rather to reap this as the sweet fruit of all my labours : there being nothing ( it showed me ) that came to my share of all that I had gotten with so much care and diligence , but only the free enjoyment of it ; without which I had as good have been without it . See Annot. [k] .

11. Then I looked on all the works that my hands had wrought , and on the labour that I had laboured to do : and behold , all was vanity and vexation of spirit , and there was no profit under the Sun .

11. But then , after I had considered seriously , how small a thing this pleasure was , how short , and how often interrupted , and laid in the balance against it , all the time I had spent and the pains I had taken , in contriving these magnificent Buildings , Gardens , Paradises , and all the rest ; it seemed to me as nothing : and I cannot but leave this Observacion behind me , That all this is empty and unsatisfying to the Spirit of man ; and there is also much vexation and torment in it , to see how cross things go , many times , to our desires , how negligent they are who should look after such great works as mine were ; but especially in this , that a man can reap so little benefit and so transient , from such vast and long labours , v. chap. I. v. 3 , 14. See Annot. [l] .

12. And I turned my self to behold wisdom , and madness , and folly : for what can the man do , that cometh after the king ? even that which hath been already done .

12. Wherefore I began to reflect upon my former thoughts , and to turn them back again towards Wisdom , as the only Good of man ( ch. I. 13 , 17. ) and especially that Wisdom which moderates our pleasures , and keeps them from running into madness and folly ( and who is there that can give a better account of this than I ? who have had such advantages above any private man to know the History of former times , as well as of my own ; that I am confident , they who come after can pass no other judgment upon things , than I do now . )

13. Then I saw that wisdom excelleth folly , as far as light excelleth darkness .

13. For I clearly discerned , that there is as wide a difference between Wisdom and Folly ; as there is between the light of the Sun , which beautifies the whole World , and shows all things distinctly to us ; and the darkness of the Night , which wraps up all in dismal confusion , and hides even our dangers from us .

14. The wise mans eyes are in his head , but the fool walketh in darkness : and I my self perceived also , that one event happeneth to them all .

14. Whence it is , that a Wise man , having this light in his mind , looks before him and round about him ; which makes him cautious and well aware of dangers , into which a blundering Fool , whose mind is blinded with the sottish love of pleasure , falls rashly and inconsiderately : And yet with all his circumspection ( so imperfect are all things here , in which we place our happiness ) the wisest man is not able to avoid a great many calamities , which are common to the whole race of mankind .

15. Then said I in my heart , As it happeneth to the fool , so it happeneth even to me ; and why was I then more wise ? Then I said in my heart , that this also is vanity .

15. Which reflection made me sigh , and think with my self ; if notwithstanding this excellence of Wisdom above Folly , the very same Diseases , loss of Children and Friends , and innumerable Casualties , happen unto me , even unto me who know so much , that there do unto a Fool ; to what purpose have I taken all this pains , and studied so hard to be wiser than he ? and upon this review of all that Wisdom can , and cannot do for us , I concluded again the second time , that there is a Vanity also in this ; which makes it uncapable of giving us full satisfaction . See Annot. [m] .

16. For there is no remembrance of the wise more than of the fool for ever ; seeing that which now is , in the days to come shall be forgotten : and how dieth the wise man ? as the fool .

16. For as both wise and foolish are alike subject unto Death , so , when they are dead , their Names live not long after them , but they and all their famous atchievements are forgotten ; there being few of those things which are now done , that will be so much as thought of in the next Generation ; much less in future Ages , when the Memory of them will be utterly lost , and cannot be recovered : and is not this a lamentable Case , that a Wise man hath no more privilege than a Fool , either from Death , or , from its inseparable Companion , Oblivion ? See Annot. [n] .

17. Therefore I hated life , because the work that is wrought under the sun is grievous unto me : for all is vanity and vexation of spirit .

17. This put me quite out of love with life , because the toil and labour of it is so great and grievous ; and the pleasure it yields , either interrupted and spoiled by many unforeseen accidents , or quite taken away by Death , which leaves no footsteps of us behind us : for nothing is constant , or of long continuance , nothing solid , nothing satisfactory here , but all our enjoyments leave us as empty , as he is that feeds only upon the Wind ; nay it torments us to see that we must take great pains too , for such vain and fading things , chap. I. 14.

18. ¶ Yea , I hated all my labour which I had taken under the sun : because I should leave it unto the man that shall be after me .

18. And besides all this , there are other Reasons which made me despise all those goodly Structures which I had erected , and those beautiful works which I had contrived ( v. 4 , 5 , 6 , &c. ) because , as I cannot keep them long my self , so I must leave them to I know not whom ; to a Stranger , perhaps , who without any pains of his , enjoys the fruit of all my labour .

19. And who knoweth whether he shall be a wise man , or a fool ? yet shall he have rule over all my labour , wherein I have laboured , and wherein I have shewed my self wise under the sun . This is also vanity .

19. Or if my Son succeed me in the possession of them , there is no man can assure me , whether he will wisely preserve and improve what I have gotten , or foolishly squander all away ; in short , whether he will prove a worthy or an unworthy Inheritor of my labours : And yet , such as he is , he must have an absolute power over all that I leave , to dispose of it as he pleaseth ; and sottishly perhaps to waste in a little time , what I with prudent care and diligence , have been heaping up all my life long . This is a great addition to humane misery ; and renders even the Study of Wisdom very vain , which cannot find a remedy for these evils .

20. Therefore I went about to cause my heart to despair of all the labour which I took under the sun .

20. Which are so great , that , instead of pursuing my designs for this World , I turned my thoughts the quite contrary way ; and , like one perfectly tired , I concluded it best to leave off all further cares about any thing here ; despairing to reap any satisfaction from all my labours ; particularly , to attain any certainty what kind of mun he will be who shall inherit them .

21. For there is a man whose labour is in wisdom , and in knowledge , and in equity : yet to a man that hath not laboured therein , shall he leave it for his portion . This also is vanity , and a great evil .

21. For what hath happened to others , may to me ; who have observed a man no way defective , either in wise contrivance , or prudent management , or upright dealing , but as eminent for honesty , as he was for diligence ; whose Estate fell to the share of an idle person , nay , of an ignorant , silly , unjust and ungrateful wretch ; who prodigally consumed upon his lusts , that which cost him no pains , not so much as a thought to acquire . This likewise it cannot be denied is not only a dissatisfaction , but a torment , nay , a great torment , to the mind of man .

22. For what hath man of all his labour , and of the vexation of his heart wherein he hath laboured under the sun ?

22. Who may well say , To what purpose is all this toil of my Body , and these solicitous thoughts and anguish of my mind ? For all that a man can enjoy himself of the anxious labours wherein he spends his days , amounts to little or nothing ; and what comfort hath he in thinking who shall enjoy the fruit of them hereafter ?

23. For all his days are sorrows , and his travel grief ; yea , his heart taketh not rest in the night . This is also vanity .

23. And yet , such is our folly , there is no end of our cares ; for we see many a man whose life is nothing but a mere drudgery ; who never is at leisure to enjoy any thing that he hath , but still engaged in one troublesome employment or other to get more : which he follows so eagerly , as if it were his business to disquiet and vex himself , and make his life uneasie to him ; being not content with his daily toils , unless he rack his mind also with cares in the night , which invites him to take some rest . This is so void of all reason , that nothing can be imagined more vain and foolish .

24. ¶ There is nothing better for a man , than that he should eat and drink , and that he should make his soul enjoy good in his labour . This also I saw , that it was from the hand of God .

24. Nor can any man reap the benefit of his labours , but by studying first to free his mind from overmuch care and anxious thoughts : and then ( instead of heaping up perpetually for his Heirs ) by allowing himself a moderate and decent use , of all that he hath gotten by his honest labours ; cheerfully communicating them with his friends and neighbours ; and lastly ( in order to these ) by being truly and devoutly religious , acknowledging God to be the Donor of all good things : from whose bountiful hand proceeds even this power , both to enjoy all a man hath with a quiet , peaceable , and well-pleased mind , in the midst of all the troubles of this life ; and , in conclusion , to leave all , with the like mind , unto those that shall come after him .

25. For who can eat , or who else can hasten hereunto more than I ?

25. For the truth of which , you may rely upon my experience ; who , when I could have hoarded up as much as any other man , chose rather freely to enjoy the fruit of my labours ; and was as forward to spend , as ever I was to get : but must acknowledge this to be the singular Grace of God to me ; who preserved me from that great folly of neglecting my self , for the sake of I knew not whom .

26. For God giveth to a man that is good in his sight , wisdom , and knowledge , and joy : but to the sinner he giveth travel , to gather , and to heap up , that he may give to him that is good before God . This also is vanity and vexation of spirit .

26. For this is a Blessing which God reserves for him whom he loves ; whose sincere piety he rewards , with Wisdom to judge when , and with Knowledge to understand how , he should enjoy , and take the comfort of , all he hath ; especially with inward joy , satisfaction of heart , and tranquillity of mind , in this favour of God to him ; whereby the troublesome affairs of this life are tempered and seasoned : But he delivers up him that regards not God , to the most cruel Tormenters , which are his own unsatiable desires , and anxious cares , with busie labours and incessant pains , to encrease his Estate without end , and to heap up vast Treasures , which God disposes afterward to those who approve themselves to Him , in a pious , just , and charitable life , with contented minds .

Now what a vanity and vexation is this also to a Sinner , to get Riches for those to whom he never designed them ? Nay , it is a sad thought to a good man that if his Son be not vertuous , the Estate he leaves is not likely to prosper with him . See Annot. [o] .

ANNOTATIONS .

[a] V. 1. Thus Themistocles , Lucullus and others ( as Melancthon observes ) being wearied in their attendance upon publick affairs , by many unprofitable contentions , nay , by the ingratitude of the people , delivered up themselves unto pleasures ; as better than their ill bestowed pains .

[b] V. 2. Laughter ] The censure he passes upon this makes it necessary to expound it of such dissolute and frantick mirth , as I have mentioned in the Paraphrase .

[c] V. 3. gave my self ] The word in the Hebrew ( as the Margin of our Translation informs the Reader ) imports something of extension ; as in other places of Scripture , Psal. XXXVI . 10. because when men indulge themselves very liberally in eating and drinking , the Blood boils and rises , the Veins swell , and the Skin of the whole Body is distended .

Lay hold on ] The word signifies not simply to apprehend ; but to keep under restraint what we have seized . As the Philistins are said to have taken David ( had him in their power ) in Gath ; in the Title of Psal. LVI . Thus I have expounded it here , as most agreeable to the sense of the place .

[d] V. 4. great works ] includes all that follows , to the end of v. 8. consisting , either in Buildings , or in Plantations , and Water-works belonging to them , or in his Houshold ; or his Stock upon his Land ; or his Exchequer , and Magazines ; or in things that were for mere state and magnificence , viz. Royal Furniture ; or in great variety of vocal and instrumental Musick ; to which some add , a kind of Seraglio of the most beautiful Women that could be found : though for this last there is no ground to think it here mentioned ; but what lies in two hard words , of which I shall give an account presently .

[e] V. 5. gardens ] The Hebrew word Gennoth some will have to be properly places for Flowers , Herbs , Sallets , and all manner of Fruit-Trees : and Pardesin , which we translate Orchards , to be only Woods , Forests , or Parks . Of which there is no certainty ; for this last word Pardesin is used but twice more in the Holy Scripture ; and in the first of those places , we translate it Forests , II. Nehem. 8. and in the other , IV. Cant. 13. it signifies a place were Pomegranates grew . And therefore it indifferently signifying either of these , I have expressed both in the Paraphrase . And , if we judge of such places by what the Greeks ( from this word ) call a Paradise , they were so large , as to comprehend not only all sorts of Trees , both Fruit-Trees and others ( such as Cedars , Cypress , &c. ) but Fountains , and Fish Ponds , and Aviaries , and Walks , for all kind of Beasts , both wild and tame : in short , whatsoever could make a place pleasant , either by Nature or Art :

[f] V. 6. pools ] The word Berecoth carrying in it the Notion of Blessing , some Interpreters will have it to signifie , places filled and supplied by the great Blessing of Rain . But there is no reason for this limitation , it being as capable to signifie any Lake , or large hollowness in the Ground , or upon it , for the reception of Water , either from the Clouds , or from Springs , or from Rivers : which are beneficial for sundry uses , as I have expressed it in the Paraphrase .

[g] V. 7. Though the word Bakar properly belong to Oxen and Cows ; yet we well translate it , the greater sort of Cattel , comprehending Camels , Asses , &c. In like manner Tzon is commonly used for Sheep , but comprehends Goats also ; and therefore is well translated by us , the lesser sort of Cattle . All which both great and small are comprehended under the general word Mikneh , which we translate Possession .

[h] V. 8. peculiar treasure ] The word Segullah signifies either the things themselves that are rare and precious ; or the place where such things are reposited and kept , viz. a Treasury .

But the greatest difficulty in this Verse , and indeed in this Chapter , is to tell what is meant by Siddah and Siddoth ; which he calls in the Conclusion of this Description of his Magnificence , the delights or delicious pleasures , of the Sons of men . These Bochartus hath probably conjectured to be most excellent Composition in Musick , or most elegant Verses , set by a rare Artist among the Phaenicians , called Sido , to the most ravishing and melting Notes . And therefore I have not so much as taken notice of their Interpretation , who deriving these words from an Original signifying spoil and devastation , understand hereby beautiful Women , taken captive in the Wars : of which the King had the first choice , as he had of the rest of the spoil . For there were no Wars in his time , till the latter end of his reign ; and then he was rather worsted , than victorious . Some indeed , to keep this sense , derive it from Saddaim the Breasts or Paps ; because no small part of Womens beauty ( which they would have to the delights here spoken of ) consists in the fine shape and decent position of this part of their Body . But this seems to be far fetcht ; and therefore I have let it , and divers other Interpretations , alone : and only expressed the sense of our own Translation , which takes these for Musical Instruments ; and those of such extraordinary sweetness , that they left no part of a mans soul untoucht , nor room for any other pleasure ( so some derive it , from a word signifying abundance ) and had some regard to the LXX , who understand it of such as waited upon him at the Table ( Cup-bearers , and such like Officers ) where Musick also was seldom wanting , but made a part of the entertainment of great persons ; as I have expressed it in the Paraphrase .

[i] V. 9. my wisdom remained ] For it was not the manner of Great Men , in ancient time , to pass their Feasts only in eating and drinking , and , after the sottish Custom now , to send the Cups going round , when all was taken away : but to spend the time in pleasant , but learned , Discourses , or in telling Stories , or propounding and resolving Questions ; which might whet the Wit , and form mens manners , or open the Secrets of Nature ; and at the same time both refresh and instruct the mind . As we see at Samson's Marriage-Feast , he propounded a Riddle to be unfolded , concerning the Generation of Bees , out the Carkase of a Lyon . In Plutarch's Symposiacks , there are abundance of such merry , and learned Questions resolved . And Athenaeus in his Diepnosophists , hath exerpt the Flower of all Arts , and Authors , Poets , Philosophers , and Historians ; in Virgil also at the end of his First Book of Aeneids , Jopas is introduced singing a Philosophical Song ( at the Feast which Dido made ) concerning the Motions of the Moon and the Sun , and in short , of all that Atlas , that most famous Astronomer , had taught . And in another place , Aeneas himself relates the Destruction of Troy .

[k] V. 10. my portion ] Though Wisdom thus bridled his pleasures , yet it did not restrain him from such a free and plentiful enjoyment of them , that there was no sort which he did not taste as highly of , as was possibly ; without making himself a mere Fool. This he calls his portion , by a Metaphor taken from Inheritances ; which being divided into parts , every one of the Children had his part given him ; or from Lots , which as they were used among Merchants , so sometimes in the dividing of Inheritances : when the Heirs could not agree among themselves , about the aequality of the portions which were set out for them .

[l] V. 11. I looked ] Having considered the value of this portion , he could not say it was much worth ; but rather that there was very little in it : and therefore he here prefers Wisdom much before all this pleasure : and still far more before sottish and mad pleasure , v. 12.

And yet , for all that , after he had taken the benefits of Wisdom into a second consideration , v. 13 , 14 ; he could not but conclude again , that there is a Vanity in that also . Which is threefold ; as there are three ends for which men study Wisdom . First , That they may provide for their safety and security : Secondly , That they may commend their Names to Posterity ; or Thirdly , That they may leave to their Children , what their singular Prudence , and great diligence hath gathered together . But all these he shows are vain Designs .

[m] V. 15. hapned ] For instance , he represents here , how all Mankind , Wise and Fools , are alike liable to the same casualties , and many incoveniences , which are common to every one of us in this life . Which the Lord Bacon ( in his IV. Book of the Advancement of Learning , chap. 2. ) extends to such Considerations as this ; that in all times , Witches and old Women , and impostors , have been Rivals and Competitors , in the reputation and opinion of the multitude , with the ablest Physicians ; and contended with them for the fame of Cures . Nay , the impostor bears away the prize , and Vertue lies under the censure . Such is the weakness and credulity of men , they prefer a Mountebank , or a Witch , before a learned Physician : which the Poets observed when they made Aesculapius and Circe , Brother and Sister ; both Children of the Sun . And what follows from hence , but that Physicians say to themselves , as Solomon in another case , It befalls to me , as it doth to the Fool ; why should I labour to be more wise ? It discourages them , that is , in their Profession .

[n] V. 16. no remembrance ] And then for the other two ( mentioned above , k ) he observes how short-liv'd our memorial is , as well as our selves , v. 16 , 17. and that no man can be sure , who shall inherit his labours , or what kind of person he shall be ; wise or sottish , good or bad , v. 18 , 19. Which he reflects upon again in the following Verses , with a very heavy heart , that made him weary of life , v. 20 , 21. at least of the labour and toil of it , v. 22. the folly of which he represents v. 23. And then concludes the Chapter , with a brief account of the true way to enjoy all the happiness that this World can afford us : of which we are utterly uncapable , unless we have a sense of God , be devoutly affected towards Him as the Author and Donor of all good things . Which I have expressed so fully in the Paraphrase , of verse 24 , &c. that I may be censured for making it too long ; and therefore shall not commit another error , in enlarging it further here .

[o] V. 26. But only observe , that Wisdom and Knowledge in this Verse , do not differ , as they may be thought to do , Chap. I. v. 16 , 18. but relate ; both of them , to the same thing ; only with such a distinction , as I have mentioned in the Paraphrase : or , as others will have it , Wisdom relates to the acquisition of the good things of this World , Knowledge to the use ; from which prudent fruition flows the joy he mentions together with them . Thus Corranus .

The last words of the Chapter , are referred by all Expositors , in a manner , only to the condition of the Sinner , which immediately precedes : but since they have a true sense , with respect to all men whatsoever , good and had , I thought it best so to expound them ; with regard to the whole foregoing Verse .

CHAP. III. ARGUMENT .

Upon the mention of God's over-ruling Providence , in the latter end of the foregoing Chapter , Solomon proceeds from thence to illustrate ( in the first part of this Chapter ) both those things , of which he had discoursed before , viz. first , the imperfection of humane Wisdom ; which is confined to a certain time or season , for all things that it would effect : which if we neglect , or let slip , all our contrivances signifie nothing . And secondly , That the utmost perfection at which our Wisdom can arrive in this World , consists in these things . First , In being contented with this order wherein God hath placed all things , and not disquieting our selves about that which it is not in our power to remedy , or alter ; at least , not for the present . Secondly , In observing and taking the fittest opportunity of doing every thing ; as the most certain means to tranquility : there being nothing that makes our mind more unquiet , than striving against the stream ) as we speak ) and when the wind is against us , labouring to bring about our ends , and to obtain our desires : and Thirdly , In taking the comfort of what we have at present ; and making a seasonable and legitimate use of it : And lastly , In bearing the vicissitudes that we find in all humane things , with an equal mind ; because they are necessary and unalterable .

These were the things he had suggested in the Conclusion of the former Chapter ; and the beginning of this may have relation to every one of them . And since he had spoken before also ( v. 9 , 10 , of the second Chater ) concerning the moderating of pleasures by Wisdom and of the study of Wisdom by seasonable pleasures ; I do not know but he may have respect unto that also : and therefore I have begun with it , in the Paraphrase .

Castalio goes still further , and thinks the meaning of the first part of this Chapter may be , that it is in vain to expect our happiness in this World : for this is no more the time , and the place for it , than Seed-time is the Harvest . But we must stay till the next life for it : which is the proper time for complete happiness : here we must be content with a great many tears . Which is a pious Meditation , but seems not to be the Scope of Solomon ; and therefore I have not touched upon it .

In short , He still continues to enlarge himself upon the two first things , wherein men place their happiness ; Wisdom and Pleasure : and comes not to the third , till the middle of this Chapter ; where I shall observe it .

1. TO every thing there is a season , and a time to every purpose under the heaven :

1. HOW vain an attempt it is , to obtain the forenamed tranquillity by fixing our mind upon any one thing in this World ; and how necessary it is , to let the study of Wisdom , for instance , and the enjoyment of pleasure , labour and rest , take their turns ; God himself hath shown us , by tying us to this order in the course of things : which ▪ whether they be natural , or depend upon our will , have their certain , appointed seasons and occasions : upon which all our designs , counsels and endeavours have such a dependance , that if we will not observe them , we shall not only lose our labour , but miserably vex and torment our selves to no purpose . See Annot. [ a ]

2. A time to be born , and a time to die : a time to plant , and a time to pluck up that which is planted :

2. As for natural things , we see in our selves , that there is a stated time for an Infants lying in the Womb , before it can be born ; and the time afterward for its growth , and stay in the World ; beyond which a man cannot go , but drops into his Grave : And so it is not only with other living Creatures as well as man , but with Herbs , and Roots , and Plants , which we cannot fet and sow at all times ; but must take the proper Season , both for that , and for gathering the Crop , when it is come to maturity ; or else our pains are ill bestowed , and we find to our sorrow that we have laboured in vain .

3. A time to kill , and a time to heal : a time to break down , and a time to build up .

3. And thus it is in the Diseases of our Body ; there is a time when they are so infectious , that they are incurable , or when it is so improper to administer Physick , that it doth no good , but certainly kills ; whereas at another time , those very remedies prove effectual means , to restore our health unto us : And so it is in other Structures , as well as our own Bodies ; there is a time when it is more proper to break down a Building , than it is to raise it ; and when Houses are built , there are seasons for repairs , and sometimes for pulling them down and erecting them anew , or else they will not stand . See Annot. [ b ]

4. A time to weep , and a time to laugh : a time to mourn , and a time to dance :

4. Other alterations , also there are in humane life , which sometimes naturally move our tears ; and at another time our laughter : any , there are times not only for tears , but for the bitterest lamentations , which the Funerals of our dearest Relations , or the publick Calamities require ; and again , there is a time ( at a Wedding suppose ) which provokes us so naturally , not only to be merry , but , to leap and dance for joy , that it would be as absurd then to bewail our selves , as it is to dance about the dead Bodies of our Friends .

5. A time to cast away stones , and a time to gather stones together : a time to embrace , and a time to refrain from embracing .

5. And in the Plantations which we make , there is a time when it is fit to pick up Stones , and throw them out of our Vineyards , or Fields of Corn ; and there is another time , when it will be as necessary to gather up the same Stones again , to make a Fence about those Vineyards or Fields , or to repair the High-ways ; And as it is in these natural things , so it is in those that depend upon our own disposal ; there are Seasons proper for Husband and Wife to enjoy the ends of Marriage ; but there are other times , when they ought to refrain , and deny themselves even these otherways innocent pleasures .

6. A time to get , and a time to lose : a time to keep , and a time to cast away .

6. In like manner , in our traffick and commerce one with another , there is a time of gaining much ; but there are other times , when a man must be content to lose by his Commodities : sometimes also it is fit for him to lay up , and keep what he hath gotten ; but at another time , it will be as fit for him to spend or to give way to those that need it .

7. A time to rent , and a time to sew : a time to keep silence , and a time to speak :

7. In direful disasters also , as when God is blasphemed , it becomes us to rend our Garments ; but after a certain time , it will be as becoming to sew up the rent again : and , as on other occasions , the proper times for holding ones peace , or for speaking , are to be abserved ; so in great grief , it is to no purpose to administer comfort , till the passion be a little over ; and then discourse will be as seasonable as silence was before , II. Job 13. IV. 1 , 2.

8. A time to love , and a time to hate : a time of war , and a time of peace .

8. To conclude , love it self may turn into hatred ; so that they who are now well-affected towards us , may prove our Enemies ; or those in whose Company we now delight , there may be reason hereafter to avoid : And the like turns there are in publick , as well as in private Affairs ; there being just causes sometimes for making War ; and then , such a change in the state of things that , it is greater Wisdom to conclude a Peace .

9. What profit hath he that worketh , in that wherein he laboureth ?

9. And therefore , why do we fansie any thing to be setled , fixed and constant , here in this World ; unless it be these opposite Changes ? Or to what purpose is all our labour and travail for any thing , out of the Season proper for it ? And what great matter is it that we then get ; since we must expect another Season to part with it ? See Annot. [c] .

10. I have seen the travail which God hath given to the sons of men , to be exercised in it .

10. For that which I have observed from all this is , That God hath made it our business to mark the times and seasons , that are fit for the doing all things , which hath great trouble and anxiety in it : and there is a further trouble , that after we have done what we desired , we must submit to that time and season , which will undo all again .

11. He hath made every thing beautiful in his time : also he hath set the world in their heart , so that no man can find out the work that God maketh from the beginning to the end .

11. And , though we are not wont to be satisfied with this vicissitude of things yet , God no doubt , hath disposed them thus most wisely ; and there is such a beautiful order appears in several contrarieties ( as for example , of heat and cold , of day and night ) that we may well conclude there is so in all manner of events , though never so opposite ; which God also hath given us Wisdom to discern , in part ; having endued man with the understanding of the present state of things , in the Age wherein he lives : yet as that is imperfect ( it being beyond our skill to know when our industry will succeed , and when a change will come ) so he is not able to find out what respect the present changes have to the times that are gone before , and to those that are yet to come hereafter ; and so cannot give an exact account of the Government of God , because he sees not the beginning , and the progress , and the conclusion of every thing that comes to pass . See Annot. [d] .

12. I know that there is no good in them , but for a man to rejoyce , and to do good in his life .

12. Wherefore long consideration and experience assure me , that , leaving these fruitless enquiries and vexatious cares about the future , the only happiness that is in our power , is to make the best we can of our present condition : rejoycing that things are so well with us , and being solicitous for nothing in this World , but to obtain a good hope in God , by living piously and vertuously , and doing good to others with what we have ; and this , not remisly and by fits , but seriously and constantly , as long as we live . See Annot. [e] .

13. And also that every man should eat and drink , and enjoy the good of all his labour , it is the gift of God .

13. And if a man have arrived at so much happiness , as not to deny himself the use of what he hath at present , out of a vain fear of wanting in time to come ; but can so freely and cheerfully enjoy the fruit of his honest labours , as to be well satisfied in the midst of all the inconveniences of this life ; let him not ascribe it unto his own Wisdom , but thankfully acknowledge the great Goodness of God herein : For it is a singular gift of his , to be able with a quiet and contented mind , to take the comfort of those Blessings , which God's Bounty hath bestowed on us , Chap. II. 24.

14. I know that whatsover God doeth , it shall be for ever : nothing can be put to it , nor any thing taken from it : and God doth it , that men should fear before him .

14. And , on the other side , it is not only very foolish and vain , but a great Plague , to be discontented that things go otherways than we desire ; for , certain it is , God hath settled them by such an eternal and immutable Law , in that course and order before described , ( v. 1 , 2 , 3 , &c. in which nothing is superfluous , nothing wanting ) that it is not in the power of man , to make the least alteration , one way or other : therefore we must alter our selves , and not murmur that we cannot change the course of things ; which God hath thus immoveably fixed , not to make us miserable , by fretting at it , but happy , by reverent submission to the Divine Government ; and humble patience under those troubles , which we cannot honestly avoid ; and a due care not to offend the Divine Majesty ; whose Will shall be done one way or other if not by us , yet upon us . See Annot. [ f ]

15. That which hath been , is now ; and that which is to be hath already been , and God requireth that which is past .

15. This alone is sufficient to silence all our unprofitable , as well as undutiful , complaints , about that which hath always been , and ever will be . For we , in this present Age , are subject to no other Laws , than those by which God hath governed the World from the beginning ; nor will the next produce any other method , than that wherein He hath already proceeded : but , though that which succeeds thrust out what went before , it brings the very same things about again ; as constantly as Spring and Fall , Summer and Winter , return in their Seasons .

16. ¶ And moreover , I saw under the sun the place of judgment , that wickedness was there : and the place of righteousness , that iniquity was there .

16. But , beyond all this , it is lamentable to consider , how that which God hath provided as a remedy for a great many evils which we bring one upon another in this World , is quite perverted ; and turned to be it self the greatest evil of all other . The Power and Authority , I mean , which is committed unto men of great Place , Wisdom , and Dignity : who lean so much to their own affections , that I my self have observed nothing but corruption , in the highest , as well as lowest Courts of Judicature : for , whether mens lives or their estates were concerned , such unjust Sentences were pronounced ( to the condemning the innocent , and acquitting the guilty , &c. ) that I could not but conclude , There is nothing more dangerous , than for a man who hath not that fear of God before his eyes ( which I now mentioned , v. 14. ) to be advanced unto honour , and intrusted with power . So vain are they that place their felicity in these . See Annot. [g] .

17. I said in mine heart , God shall judge the righteous and the wicked : for there is a time there for every purpose , and for every work .

17. For , so rooted is this impiety in the hearts of men , and such Arts there are to defeat the best endeavours to redress it , I could bring my thoughts about this matter , to no other issue but this ( in which we must all be satisfied ) that there is a supreme Judge of all , who will in due time make that difference between men and things , which we cannot do now ; absolving and rewarding the righteous , and condemning and punishing the wicked : for as there is a time , I observed before , for all other things , so there is for this ; they that govern the World have their time now , for contriving and acting what mischief they please ; but He will take a time hereafter , of calling them to an account , for the injustice they designed , as well as did in the Courts of Judgment . See Annot. [h] .

18. I said in my heart concerning the estate of the sons of men , that God might manifest them , and that they might see that they themselves are beasts .

18. But in the mean time , I could not but think the condition of Mankind , especially of the poorer sort of them , to be very deplorable ; which made me fetch a deep sigh and wish to God , that He would be pleased to lay these Great men open , and manifest to themselves and make them sensible , that they have no reason to look down with so much contempt upon others ; much less treat them like Beasts , destined to the slaughter : for , were they stript of their external Pomp and Power , they are so far from excelling other men ; that , in many regards , they do not excel the very Beasts . See Annot. [i] .

19. For that which befalleth the sons of men befalleth beasts , even one thing befalleth them : as the one dieth , so dieth the other , yea , they have all one breath , so that a man hath no pre-eminence above a beast : for all is vanity .

19. For , as the Beasts are subject to many accidents which they think not of , so are all Mankind ; who can no more foresee several things that happen to them , than the Beasts themselves ; or , if they herein differ from them , that they can better defend themselves from some things that befal them ; yet , there is one thing , which makes them all equal ; and that is , Death : For both Men and Beasts , not only grow old , but die alike ; and while they live , one sucks in no other Air , than the other doth ; which when they can no longer breathe , a man remains as much an unprofitable lump and putrid Carkase , as a Beast : and therefore herein can pretend to no preheminence , above other inferiour Creatures ; but they are both equally vain and perishing .

20. All go unto one place , all are of the dust , and all turn to dust again .

20. And being dead , their Bodies are resolved into the same Principles , out of which they sprang ; so that herein they are both alike again : for Man , as proud as he is , derives his Body from no higher Original , than the Dust ; the very same Dust of which the Beasts are made ; into which they both , Men and Beast , must return again at the last .

21. Who knoweth the spirit of man that goeth upward , and the spirit of the beast that goeth downward to the earth ?

21. As for the Spirit , which makes all the difference between the Beasts and us , that is invisible ; and where shall we find a man , especially among those Great Persons ( spoken of before ) who seriously considers it ? and believes that the souls of all mankind , go to God that gave them ( XII . 7. ) to be judged by Him ( v. 17. of this Chapter , ) whereas the Souls of Beasts perish with them ? No ; herein they differ not at all from Beasts , that having buried their minds in brutish pleasures , they have no more sense of a future life than they ; but imagine that their souls die together with their bodies .

So senselesly stupied are they , that trample upon the rest of Mankind ; and yet have such ignoble thoughts of themselves , that they imagine their very souls are no longer-liv'd than a Beast . See Annot. [k] .

22. Wherefore I percieve that there is nothing better than that a man should rejoyce in his own works ; for that is his portion : for who shall bring him to see what shall be after him ?

22. And therefore ( considering that our Bodies have no privilege above the Beasts , and that Mankind are so liable to be abused by those who should protect them , v. 16 , 19 , 20. ) I was confirmed in my former Opinion ( II. 24. ) that it is best for a man , herein also to imitate the Beasts ; by enjoying freely the good things God hath blessed him withal , and taking all the comfort he can find in them at present , without solicitous care about the future : For this is all he can be sure of ; it being in no mans power to secure him , he shall enjoy that hereafter , which he makes no use of now ; much less , when he is dead , can he be brought back again , to take any pleasure in the fruit of all his labours , or see what becomes of them .

ANNOTATIONS .

[a] V. 1. season ] The Hebrew words Zeman and Gneth , signifie either that point of time , when things , being ripe , come forth of themselves , by the constitution of their several Beings ; as all natural things do : or that occasion which serves our voluntary actions ; and is fit for effecting what we design . The Hebrews observe that Solomon here reckons seven opposite Seasons , of each sort : as a complete demonstration , by induction , of the truth of this General Proposition in the first Verse . Which holds good even in Vertue it self : which is not proper , but in its place . For Fortitude hath not always been successful , ( as the Lord Herbert observes ) nor Temperance safe ; nor Justice opportune : the fury and insolence of the outragious people , having in some insurrections grown to that excess ; that is hath been greater Wisdom to pass by a while , than to punish them . And it is very apparent also in our Councels , when they are conducted merely by humane Wisdom ; which is not able , without a Divine direction , to chuse the most fortunate ( as we call them ) and happy Seasons for undertakings . Brutus , Cicero , Hertius Pansa , all thought to restore the ancient estate of the Roman Commonwealth ( as Melancthon notes ) but were deceived ; and after the same manner many are still , and will always be deceived . Then businesses proceed , when we obey his Divine directions , and He assists : and yet then sometimes more , and sometimes less difficultly .

[b] V. 3. kill ] In the third Verse I have taken the liberty of following my own Judgment in expounding the first part of it : which I have not referred to punishing and sparing Offenders , as Interpreters do ; but to the condition of Diseases that are in our own Bodies . For , though the other be an excellent sense , yet , this seems to be more agreeable to the Wise mans meaning . Because he is hitherto speaking of things Natural ; and the word heal also directs rather to that sense , which I have given of killing , than the common one . The same may be said of the next part of the Verse ; there being a craziness in Buildings , as well as in the Body of man : and some Weather so improper to raise a Fabrick , that the parts will not hang together ; but that which cements them moulders so fast away , that that time were better spent , in pulling down an house , than in building it up .

As for the rest of the Calender or Ephemeris ( as the Lord Bacon calls it ) which the Wise man hath made of the diversities of times and occasions for all actions ; I need give no further account of it here , than I have done in the Paraphrase .

[c] V. 9. What profit ] Nor is it hard to expound the inference he makes in this Verse , from the foregoing induction : which I have expressed as fully as I could in the Paraphrase ; and more largely in the Argument of this Chapter . Gregory Nazianzen thinks , he only intends to reflect upon the great inconstancy , as of all earthly things , so of humane actions ( sometimes , for instance , men are madly in love with a Woman , and in time they as much hate her ; now they are eager to get , and at another time they profusely spend , sometimes they kill , and sometimes are killed , sometimes do nothing but talk , and at another time have not a word to say , &c. ) and therefore all his labours are vain . But I have extended it further , with a respect to other things , which the forenamed induction suggests to us .

[d] V. 11. world in their heart ] There is greater difficulty in this Verse , if we connect it with the rest of the Discourse ; as we ought to do . Which I have endeavoured to explain by taking the word Haolam , the World ; for the present state of things , in this Age wherein we live ( which is a genuine sense of it ) whereof God hath given us some understanding ; but not so perfect as to be able to give an account , of the reason and scope of every thing , that we see happen in this World ; because we are ignorant of what went before , and of what will follow after , when we had or shall have no Being here .

It is commonly understood of the works of Nature . And in this sense the Lord Bacon ( in the beginning of his Book of the Advancement of Learning ) hath admirably expounded it ; in this manner : In these words , He hath placed the world in mans heart , &c. Solomon declares not obscurely , that God hath framed the mind of man , as a Mirrour , or Looking-glass , capable of the Image of the whole World ; and as desirous to receive it , as the eye is to entertain the light : and not only delighted in beholding the variety of things , and the vicissitude of times ; but ambitious to find out and discover the immoveable and inviolable Laws and Decrees of Nature . And though he intimate , that this whole Oeconomy of Nature ( which he calls , The work , that God hath wrought , from the beginning to the end ) cannot be found out by man ; it doth not derogate from the capacity of his mind , but is to be imputed to the impediments of Learning , &c.

There is one Interpreter ( Corranus ) who by Olam , World , understands the Circular motion of things for the service of man . But I can find no such use of the word any where ; else , the sense would be elegant enough , which arises from thence ; viz. that this revolution being remote from our knowledge , and a secret to us ; who cannot tell , what day or hour it will be : we ought not to trouble our selves about this ; but make use of the present , and refer the rest to God .

Melancthon also hath an unusual Interpretation ; which is , that God made things so , that we should sweetly enjoy them ( that he understands by placing the World in mans heart ) but men make the use of them unpleasant , by their wandring desires , by their vain solicitude , by their diffidence ; which makes them long after new things , and meddle with that which is unnecessary . Like M. Anthony , who when he had gotten the most flourishing part of the Empire , could not be content ; but , out of an unquiet Nature , desired the whole , and so lost all . This he makes the sense of the latter end of the Verse ; which he thus translates , Man cannot find out the Work of God , neither the beginning nor the end of it Therefore , as I said just now , it is Wisdom to satisfie our selves with what we have ; for the present only is that , which is in our own power .

[e] V. 12 , 13. ] And so it follows in these two Verses ; the sense of which Gregory Nazianzen ( Orat. LIII . ) hath thus briefly expressed , The greatest Good of man , I perswade my self to be , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , cheerfulness of mind , and beneficence , or doing good to others : and this short pleasure alone the Divine indulgence bestows upon us , if righteousness conduct all our Affairs .

[f] V. 14 , 15. ] And with this we must rest contented , for with all our toilsome thoughts , we cannot alter the course of things : which God , he here shows , hath immutably setled ; on purpose that we should be sensible of a power above our selves . Which it is our Wisdom to stand in such awe of , as not to contend with it , but submit unto it : that so we may obtain all the favour from Him , which in such a state of things , as his Wisdom hath appointed , can be indulged to us . And here , I think , Melancthon hath very pertinently observed , that Solomon doth not merely recite , the vain complaints and endeavours of Mankind , after the manner of Philosophers and Poets : but lays down a Rule of life , as the best remedy that can be found , for our Disease . Which , is not to trust to our selves , nor to indulge our own curiosity and appetites ; but to be sensible of our own infirmities , to fear God , to obey his commands , to keep within the Bounds of our vocations , to beg and expect the help of God , and to acquiesce in his holy will and pleasure .

[g] V. 16. ] Unto these things it is better for us to apply our selves , than it is to endeavour to be great and mighty ( which is another vain desire of man , fansying he can thereby keep off many evils ) for few can be at the top of all ; and so there must be still greater than we , by whom we may be oppressed : And our vexation will be so much the greater , when with all our power we cannot hinder it . As for those that are in the very highest places ( if they have not that fear of God before-spoken of , v. 14. ) their power doth but betray them , to do the more mischief unto themselves and others ; and thereby encrease the misery of Mankind . This seems to be the dependance between the foregoing Verses and this . Wherein the Wise man passes to the consideration of the Third thing ( mentioned upon Chap. I 12. ) unto which some aspire , as the highest happiness , viz. Greatness , Power , and Honour . Which if a man be bad , make him so much the worse himself , and the World by his means : and if he be good , will trouble him very much , to find there are many abuses , which by all his power he cannot remedy . For Solomon himself saw several gross impieties committed ( as he tells us in this Verse ) even by them who were appointed to be the Guardians of mens lives , liberties and enjoyments ; which he , as great a King as he was , wanted ability wholly to redress : but still they went on so confidently in their wicked course of perverting Judgment , that he was fain to leave them to be judged by the supreme Judge of all , God Almighty . And if it were so , in the Reign of a good and wise King ; what could be hoped for , in the Reign of those who were impious and injudicious ; as most of the Kings of Israel and Judah were ? For such pervert all things , by their covetousness , ambition or folly ; so that their Subjects can have no Justice , nor enjoy any tranquility . And besides , they permit ( as he shows afterwards , Chap. V. ) many corruptions to creep into the Divine Worship ; and ridiculous rather than religious Ceremonies to be introduced , &c. whereupon always follows a great decay of all moral Vertue .

In short ; this is a great part of the Vanity and misery , to which we are here subject ; that , as Melancthon well notes , there are many things done unjustly , even under just Governours ; because they are not able to look unto all things themselves , but must manage them by other men : many of which are negligent , others wicked , and swayed by depraved affections ; and yet crafty enough to cover their own guilt . Here is the only comfort , That God notwithstanding preserves Government , and Political Order ; ☜ and in his time will judge , even the Kings and Judges of the Earth .

[h] V. 17. ] The last words of this Verse , may , in my judgment , be thus most literally translated out of the Hebrew : There is a time for ( judging ) every purpose , and every work there , viz. in those corrupt Courts of Judgment : every thing that hath been transacted , in the Judicatures he had been speaking of .

[i] V. 18. ] These words , which follow the former , are variously interpreted : but they have a perspicuous sense , if they be taken in coherence with the foregoing ( as in reason they ought to be ) without fansying , as some have done , that they are spoken in the person of an Epicure . And so I have considered them ; as intended to take down the vain opinion those Great Men have of themselves ( which makes them tyrannize over their Inferiours ) by representing to them ( or rather , desiring God would effectually represent to their minds ) how little they differ from Beasts : save only in that , which they do not at all value , or regard , viz. their immortal spirits .

The word Lebaram , to manifest them , is commonly expounded of Gods manifesting them unto others ; but I have taken it for his showing them to themselves ; agreeable to the word that follows , Lireoth , that they might see , &c. The whole may be thus translated — that God would clear their minds , that they may see , &c. For it comes from a Root which signifies such an accurate separation of one thing from another ; that the difference may be perspicuously discerned .

[k] V. 21. ] And thus it seems also most reasonable to me , to expound this last Verse , in connexion with all the rest ; and to understand the first word of it , Who ; concerning those persons mentioned in the beginning of this Discourse . Who among those unrighteous Judges , &c.

CHAP. IV. ARGUMENT .

Having considered the power , which many times falls into the hands of unjust and cruel men ; he now represents the miscrable estate of those that are subject to them : as a further Argument of the vanity and vexation , unto which Mankind are liable in this troublesome World . And having noted some of the principal mischiefs of this sort ( of which I shall give a distinct account in the Paraphrase and Annotations upon it ) he concludes the Chapter with some Animadversions upon the condition of the greatest , nay , and the best of Princes : who are not so happy , as the World is apt to think them .

1. SO I returned , and considered all the oppressions that are done under the sun : and behold , the tears of such as were oppressed , and they had no comforter ; and on the side of their oppressours there was power , but they had no comforter .

1. BUT I have not yet done with the consideration of the miseries which Mankind suffer ; by the abuse of that power , which is necessarily placed in the hands of some persons for the good of others ( III. 16. ) For , reflecting again upon it , I observed the innumerable ways that were practised in this World , for the undoing of others ; both by violence and exactions , and by fraud and calumnies ( as well as by unjust Decrees ) whereby so many were crushed , that nothing was to be seen or heard but the tears and cries , the sighs and groans of such as lay in a desolate condition , and could find no relief ; no , not so much as of one to comfort them : For such was the greatness of their Oppressors , who had gotten all power into their hands ; that as they could not defend themselves against them , so no body else durst express their compassion towards them , much less plead for them ; for fear of being served in the same kind themselves . See Annot. [a] .

2. Wherefore I praised the dead which are alreadly dead , more than the living which are yet alive .

2. Which made me think it was better to be among the dead , who have made an happy escape from all these calamities , than to remain still alive ; either to suffer under this tyranny ; or to live in perpetual fear of it ; or to behold with great grief of heart ( but without power to help them ) what many miserable Wretches endure .

3. Yea , better is he than both they , which hath not yet been , who hath not seen the evil work that is done under the sun .

3. Or rather ( for why should I compare the living with those , who , though they now lie at rest in their Graves , have been heretofore very sorely afflicted ? ) much more desirable , than either of these , is it not to have come into the World at all : and so to have had no sense of the miseries , which the dead have formerly felt , and the living now undergo .

4. ¶ Again , I considered all travel , and every right work , that for this a man is envied of his neighbour . This is also vanity and vexation of spirit .

4. For , besides what they suffer from mighty Oppressors , they give one another a great deal of trouble ; Pride , Ambition , Emulation , Envy and Hatred reigning so uncontroulably every where among all Orders and Ranks , all Trades and Professions , that when a man hath taken a great deal of honest pains , in some useful work , and brought it to perfection ; instead of gaining credit by it , and being honoured for it , his Neighbours look awry upon him : nay , he is maligned , disparaged and traduced , by those , who either cannot or will not imitate ( but only carp at ) his ingenious labours . So vain it is to endeavour to excel others in Art or industry ; which procure a man ill will , when he looks for thanks and commendations : and such an affliction it is to a mans spirit , to labour hard for an ungrateful World ; who are tormented by that , which should please them ; and cannot see any worth in another , but they are vexed within themselves . See Annot [b] .

5. The fool foldeth his hands together , and eateth his own flesh .

5. But see now ( as a farther instance of the Vanity of Mankind ) what use some make of this : who are so absurdly foolish , as to be utterly discouraged and to sit down in perfect idleness ; because there are such oppressions on one hand from those above them ( v. 1. ) and such emulations on the other hand , from those that are equal with them , and under them ( v. 4. ) A wise resolution this ! to do nothing , because others do ill ; not to satisfie ones self , because others will be displeased : not to satisfie , did I say ? nay , he is hunger-bitten , and eaten up with cares how to live ; he hath not a Rag to his Back to cover his nakedness ; having reduced himself and Family , by his laziness , to extreme penury .

6. Better is an handful with quietness , than both the hands full with travel and vexation of spirit .

6. And though he want not excuses for his folly , yet they are as idle as his sloth : For he senselesly applies that common Saying to his purpose , One handful with ease , is better than two without it . Which is very true , if rightly understood ; and may serve to reprove both him , and those from whom he learns this folly : for as idleness and emptiness alway go together ( and therefore he in vain expects to have so much as one handful without labour ) so is a moderate Estate gotten honestly with moderate diligence , and enjoyed hand-somely with perfect contentment ; better than the greatest Treasures gotten by oppression or with infinite toil , and enjoyed with anxious thoughts and fretting cares , and exposing a man either to the hatred or the envy of others . See Annot. [d] .

7. ¶ Then I returned , and I saw vanity under the sun .

7. Nor is this all the folly into which men fall , by the forenamed tyranny and oppression ( v. 1. ) but , reflecting again upon this Subject , I observed another extreme into which they run ; no less void of reason , and of satisfaction than the former .

8. There is one alone , and there is not a second ; yea , he hath neither child nor brother : yet is there no end of all his labour , neither is his eye satisfied with riches , neither saith he , For whom do I labour , and bereave my soul of good ? This is also vanity , yea it is a sore travel .

8. For , as some grow idle , so others grow too scraping and penurious ; it being no rare thing to find a man that lives single , and alone , without so much as a Companion , and hath neither Child , nor Brother , nor Kinsman , to make his Heir ; and yet he sets no measures , either to his labours , or to his desires , but toils and craves without end : and , which is still worse , as he can scarce find in his heart to allow himself the necessaries , much less the pleasures of this life , so it never comes into his mind to think , who shall be the better for all this when he dies ; and what a madness it is , both to rack his mind with cares , and to pinch his Belly , and deny himself the comfort of what he hath ; for the sake of he knows not whom .

This also certainly is not only a senseless and unprofitable folly ; but one of the greatest plagues and torments of humane life . See Annot. [e] .

9. ¶ Two are better than one ; because they have a good reward for their labour .

9. How much wiser is he , who not only enjoys what he hath himself ; but takes others into his Society , to partake of the good things , that God hath given him ? For nothing is more comfortable than good Company ; as nothing is more dull and melancholy , than a solitary life : And besides , when two or more are adjoined together in common counsel , and mutual help and assistance , they will not only act more cheerfully ; but more easily effect their design , and take the greater pleasure in the fruits of their labour . See Annot. [f] .

10. For if they fall , the one will lift up his fellow : but woe to him that is alone when he falleth : for he hath not another to help him up .

10. Or if they have any ill success , or fall into danger , it will only make the singular benefit of fellowship , the more plainly appear ; because they will relieve and rescue one the other : but lamentable is his condition , who hath no Friend , no Companion , to reach out his charitable hand to him , when he falls ( suppose in o a Pit ; none to comfort him , when he is sick ; none to testifie his innocence , when he is defamed ; or , which is worse , to restore him , when by his own imprudence or negligence , he falls into a sin .

11. Again , if two lie together , then they have heat : but how can one be warm alone .

11. And therefore in the very beginning of the World , God did not think fit , to let man be alone , but gave him an Help meet for him : and as two that lie together in the same Bed , cherish one another , by their mutual hear , but it is hard to be warm alone ; so do they that are strong , undaunted , vigorous and cheerful , infuse that courage and comfort , which Silver and Gold cannot give , into those that are of a weak , timorous , dejected or melancholy spirit .

12. And if one prevail against him , two shall withstand him ; and a threefold cord is not quickly broken .

12. To conclude , we are never more sensible of the benefit of Society , than when we are assaulted by a powerful Enemy ; whom we cannot resist alone , but by the help of a Friend may be able to overcome : for as a great many Threds twisted together , are not quickly broken , though a single one be soon snapt asunder ; so he that is surrounded by his Children , Friends and Neighbours , will make a better defence , and hold out longer against those that invade his right , than that wretched man can do ( v. 8. ) who by loving money alone , hath deprived himself of all such succours .

13. ¶ Beter is a poor and a wise child , than an old and foolish king , who will no more be admonished .

13. But it is not Society alone will make a man happy , without Wisdom and Vertue . For who are better attended , and guarded than Kings ? and yet the poorest man that is , if he be wise and good , is far happier than the wealthiest Prince on Earth , who foolishly abuseth his power : nay , the towardly Child of a poor man , is much better than such a King , though his greatness be made more venerable by his grey hairs : For , besides that Wisdom makes the poor Youth contented with his condition , though never so mean , ( a Blessing at which Princes hardly arrive ) it render wholesome admonition also acceptable to him , when by his inexperience he falls into an errour ; but folly makes the other impatient of all advice and counsel , and the older he is , the more obstinate ; because , as his Kingly Dignity , he fansies , authrizes him to do what he list , so his Age gives him a privilege of knowing better than any body can tell him , what to do . See Annot. [g] .

14. For out of prison he cometh to reign , whereas also he that is born in his kingdom becometh poor .

14. By which means it comes to pass , that he who was born a mere Beggar , nay , was as poor and abject as the vilest Slave , rises by his singular Prudence , Counsel and Conduct unto a Throne : when he whose Ancestors were Kings , and possessed his Dominions by an Hereditary right , is deserted by his Subjects , and , through his folly and wickedness , falls into such contempt , that he not only loses his Crown , but is reduced to the greatest poverty , in which he spends a miserable life .

15. I considered all the living which walk under the sun , with the second child that shall stand up in his stead .

15. Or if this happen not , yet ( such is the infelicity of good Princes ) I have seen a great King , left with nothing but the bare Title , and the outward State of Royalty ; the hearts and affections of all the Nobles , Gentry and common people , from one end of the Kingdom to the other , enclining to his Son ( or to the next Heir ) that is to succeed him ; unto whom they do obeysance , as if he were already upon the Throne , but neglect his old Father ; who sees himself robbed of those honours , in which he placed his happiness ; and that by his own Son , who would have been more dutiful , perhaps , if he had been a private man . See Annot. [h] .

16. There is no end of all the people , even of all that have been before them : they also that come after , shall not rejoyce in him . Surely this also is vanity and vexation of spirit .

16. Nor is this a thing that will have an end , but a humour so rooted in all Mankind ; that , as in all preceding times ( before this King and Son were born ) they have been weary of that , which they have long enjoyed ; so this young Prince , who is now followed with such applause , must not think that it will last alway : but they that come after will take as little delight in him , as the present Generation doth in his Father ; and , when he grows old , court his Son after the same fashion , as they now do him , being young .

From all which it appears , that happiness is not to be found in Honour and Dignity ; no , not in the very highest Pitch of it , which is the Kingly Power : for there also is not only dissatisfaction , but many dangers , troubles and vexatious cares , which very much disturb and perplex their Spirits . See Annot. [i] .

ANNOTATIONS .

[a] V. 1. oppressions ] There are more evils than one , that arise from the ill administration of publick Affairs . For they are either external or internal . And the external are two ; either from Superiors , or from Equals and Inferiors . Those from Superiors he speaks of in this Verse , and calls by the general name of oppressions . Which comes from a Root in the Hebrew , that signifies indifferently to oppress ( or rather to squeeze others , and utterly crush them ) whether it be by forcible violence , or by extortion in traffick , or by fraud , circumvention and false accusation . If it refer to any one of these , more than to another , it is to the last . And therefore the LXX . though they translate it by several words , importing bearing down others by main strength , yet by none so frequently , as by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to undo others by calumny .

[b] V. 4. envied ] Those evils which come from Equals or Inferiors , he speaks of in this Verse , and calls by the general name of Envy ; which is a word in the Hebrew , that signifies , when it is taken in an ill sense , all those vicious affections , which are the causes , or the effects of envious emulation , at the good qualities or prosperity of another person . Which St. James calls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , bitter zeal or envying , III. 14. and St. Paul is wont to express by two words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , strife ( or making bate ) and envying , XIII . Rom. 13. strife and envying , e. i. contentious or factious emulation , I. Philip. 15. Envy and strive , i. e. invidious contention .

[c] V. 5. foldeth his hands ] Here he passes to those evils which I called internal ; which come not from others , but from our selves . For some ( seeing the forenamed oppressions ; or the envy that attends upon mens industry and good successes ) grow idle and leave off all business ( expressed here by folding the hands , see VI. Prov. 10. ) because it is to no purpose to get , what another may presently take away ; or if he keep , it raises him other Enemies , who grudge to see him so happy .

By this means such a man brings himself to extreme poverty : so that Phrase , Eateth his own flesh , signifies . One that is ready to die with hunger : and whose Wife and Children ( called in Scripture a mans flesh ) are in danger to starve with him . There are other Explications of this Phrase , upon which I have touched in the Paraphrase , which admirably express the folly of him , that undoes himself , to avoid being undone by others .

[d] V. 6. better is an handful ] Which though it be a very absurd resolution ; yet he wants not Apologies for it . Nay , as if he were the only Wise man ( sapientum octavus , wiser than seven men that can render a reason , as Bishop Sanderson speaks ) he utters Sentences ( but it is like a Parable in the mouth of a Fool , a Speech full of reason in it self , but witlesly applied ) and says that better is an handful with quietness , &c. Wherein he makes a show , of being the most contented Soul that lives ; but is far from it : desiring and coveting as much , as the most toiling and moiling Wretch in the World ; if he might but have it , and never sweat for it .

Thus some understand this sixth Verse : which others take to be Solomon's advice to the envious spoken of before , or to the covetous , spoken of afterward , that they would be contented with their condition : moderate riches having fewer cares ; which a great Estate brings along with it , in abundance . Unto all which I have had respect in the Paraphrase upon this Verse .

[e] V. 8. one alone ] And as this is the fault on one side ; so , on the other , there are those who turn their thoughts altogether , to save what they can : pinching themselves , by a penurious way of living ; both that they may seem poor and not worth the squeezing ; and likewise , that they may have a secret reserve of unknown Treasure , in case they be oppressed . This he describes here , by the example of a man , who hath neither Wife , nor Child , nor Friend , nor Companion ; but lives solitarily in a house by himself ; where he spends little , and yet thinks of nothing but getting riches : which he enjoys not at all , but only looks upon them , and wishes still to see more .

One , not a second ] is properly a man without an Heir , or a Successor ; as v. 15.

[f] V. 9. &c. ] Upon the occasion of the foregoing Observation , v. 8. ( the better to represent the folly of that sottish humour , he there describes ) he sets forth the benefit of Society , which Greg. Thaumaturgus here calls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , living in fellowship , and communion together . This he shows is profitable , first , to procure us greater happiness ; which is the Subject of this 9th . Verse . Secondly , to preserve us in the enjoyment of that happiness , when we have attained it : as he shews by three instances . First , To deliver us out of dangers , v. 10. Secondly , To fortifie us against them , v. 11. Thirdly , To repel them , when they actually assault us , v. 12. Where is a Proverbial Saying , of a triple Cord , or Thread ; like to which there are many in other Authors : but I forbear to fill this Paper with them , and leave those also who have a mind to allegorical applications of these three things , to seek for them in other Books . For my business is only , to give a brief account of the literal sense ; which is this in short : That a Companion will afford us his help and assistance many ways ; and , if there were no other benefit to be reaped from him , this would be an exceeding great comfort ; to have one , in our adversity , into whose bosome we may exonerate our sorrows ; which will be the lighter , if we see there is any Body that sympathizes with us in our calamities .

[g] V. 13 , 14. ] And thus having represented the miserable effects of power abused to oppression : which bereaves men of the sweetest comforts of life ; making them avoid Society : he returns to consider the wretched estate of such Oppressors , though never so mighty . Both from their own folly , v. 13 , 14. ( where that expression is very remarkable , he is made , or becomes poor in his Kingdom , as Dr. Hammond well expounds it upon I. Matth. not. a ) and from the fickleness and inconstancy of the peoples affections ; which creates a great many troubles even to good Governours , v. 15 , 16. Where there are many difficulties in the Hebrew texts ; but not such as makes the sense obscure : and an account is given of them by many Authors , and therefore I shall only note what the Lord Bacon hath observed , for the illustration of the 15th . Verse , and what de Dieu hath noted upon the 16th .

[h] V. 15. ] This Verse sets out the vanity of the people ; who are wont to press and flock about the designed Successors of Princes ; the root of which Vanity , saith the Lord Bacon ( L. VII . Advanc . of Learn . Ch. 2. Parab. 20. ) is that frenzy in the minds of men , which inclines them , with too extreme an affection , unto their own projected hopes . For the man is rarely found , that is not more delighted with the contemplation of his future hopes , than with the fruition of what he possesseth . Another thing is , that novelty which is pleasing to man's nature , and earnestly coveted : now in the Successor to a Prince ( called here his second , he that is next to him ) these two concur ; Hope , and Novelty . Which make more men ( as Pompey said to Scylla , and Tiberius afterward touching Macro ) adore the rising , than the setting Sun . And though Princes perhaps , who are in present possession , be not much moved with this fond humour , nor make any great matter of it ( as neither Scylla nor Tiberius did ) nay they smile , it is possible , at the levity of men ; and do not stand to fight with Dreams ( for Hope is but the Dream of a man awake ) yet it cannot but inwardly vex them , to see themselves slighted , even by those on whom they have bestowed many benefits , merely in hope of receiving more from their next supposed Successor . For they cannot reasonably expect more , perhaps , from him that now reigns ; and therefore they make timely applications to the next Heir . He hath done enough for them ; and therefore they betake themselves to him , who hath yet done nothing . And besides , old men grow tenacious , morose and sowre ; whereas Youth is commonly liberal , jocound , without care , and ambitious to do great things ; especially at his entrance upon the Kingdom . This , saith another learned Writer , makes the long life of Princes , and their power , troublesome and grievous , both to Courtiers and people : of which they that live at Rome , do not want ocular demonstration .

There is nothing more needful for the explication of this Verse , but only to observe , that the Child or Youth , who is here called the second , doth not suppose another Child or Youth that is first : but only signifie , that this Youth is second in the Kingdom . Not second , in respect to another Son , but second , in respect to his Father ; who reigns before him ; and when he dies this Son succeeds him .

[i] V. 16. ] The first words of this last Verse , L. de Dieu seems to me , to have expressed better than any other Interpreter : they running thus , word for word , in the Hebrew ; There is no end to any people . That is , no end of their fickleness , no bounds to their inconstancy ; but one Nation is as subject to it , as another . And as this Age follows the former , so the next will follow this ; in its levity and mutability . And therefore those young Princes , who are transported with the acclamations of the people , do but feed upon Wind ( as some , I observed upon the first Chapter , translate those words , which we render vexation of Spirit ) : For their applauses are like to their affections , as changeable as the Wind ; which will turn another way , to some other person , when this present Prince grows old , or he rules ill , or the peoples fancy and humour alters . And then it will indeed be a sore affliction to him , to see himself despised , by those who formerly cried him up as if he had been their Darling .

It may be referred also , to the very Government it self ; with which the Israelites were not pleased . For when they were under Judges they desired a King : and then they were not pleased with the Monarchy , but wished for the old Aristocracy again : Though that in truth was the most exeellent Monarchy , which they would not understand , under the immediate Government of God Himself .

CHAP. V. ARGUMENT .

Under an ill Government in the State , Religion it self is commonly corrupted in the Church . And therefore having set forth the miseries people endure , under the oppressions of an abused Power , and the extreams of folly into which it drives them ; he begins this Chapter with a Correction of those errours that are in Religion . Which is the only remedy indeed , the only comfort we have against all the troubles to which we are subject in this World : but such is the Vanity of Mankind , they spoil their very remedy , and take away all the Vertue of that , which should be their support ; turning it into mere Ceremony , whilst their minds remain impure , and without any true sense of God . For they do not consider that He , who is a pure mind Himself , must be better pleased with pure thoughts and affections , composed to the observance of his Will , and acquiescence in his pleasure ; than with all the Sacrifices and Offerings in the World , which the wicked may bring Him as well as the good .

To prevent therefore this new folly , into which men are apt to run , when they intend to cure all the rest , Solomon shows all those who would attain true tranquillity of mind ; what they must do , and what they must avoid , in the Worship of God . And about the middle of the Chapter , as I shall observe in the Annotations , proceeds to consider the last of those four things , wherein men place their happiness .

1. KEep thy foot when thou goest to the house of God , and be more ready to hear , than to give the sacrifice of fools for they consider not that they do evil .

1. AND now , lest any man add to the affliction and torment of his Spirit , even by that which is the only cure for it , let every one , who would be a true Worshipper of God in whom alone lies the happiness we seek ) take care to avoid that negligence , which is observable in many people ; and to opproach with all reverence , both of Body and Soul , into his Blessed Presence ; but do not think to please Him with mere postures of Devotion ; no , nor with Sacrifices and Incense , without the Oblation of an obedient heart , disposed to do what He would have thee : For the worst men in the World may be able to offer Him the richest Sacrifices : but are very impious , as well as foolish , if they think He delights in the fat and the Blood of Beasts ( save only as testimonies of love to Him , and acts of obedience unto his Will ) for in that very thought they offend Him and make no conscience what evil they do , while they believe their Sacrifices atone for all . See Annot. [a] .

2. Be not rash with thy mouth , and let not thine heart be hasty to utter any thing before God : for God is in heaven , and thou upon earth : therefore let thy words be few .

2. And , next to this , when thou makest thy Prayers to God , or givest Him thanks for his benefits , deliberate with thy self beforehand , what it is fit for thee to ask of Him , or to vow unto him ; and let not any sudden passion , make thee inconsiderately , either with thy mouth or in thy mind , desire what is nor fit for thee to have ; or promise what is not fit for Him to receive , or thou art not able or willing to give . But remember , first , how infinitely great the Lord and Governour of the World is , who comprehends all things ; and then , how little and vile thou art , who prostratest thy self before Him : and therefore do not dare to speak to Him , as an Equal , whatsoever comes into thy mind , much less to make Him large promises , which thou canst not perform ; but let a sense of his Majesty , and of thy meanness , overcome thee into a profound Reverence of Him ; expressing it self rather in ardent sighs and groans , than in abundance of words ; which signifie nothing , but want of a serious apprehension of Him . See Annot. [b] .

3. For a dream cometh through the multitude of business , and a fools voice is known by multitude of words .

3. It is so difficult , at the same time , to speak much and wisely unto God , that a man , whose thoughts have been distracted with a great deal of troublesome business in the day , is not more likely to be disturbed with confused Dreams in the Night ; than he who pours out abundance of words in his Prayers , is in danger to vent a great many vain , unseemly , absurd ( if not impious ) things , which are utterly unworthy of the Divine Majesty . See Annot. [c] .

4. When thou vowest a vow unto God , defer not to pay it : for he hath no pleasure in fools : pay that which thou hast vowed .

4. Yet this is not his greatest danger ; for such men having in a Fit of zeal bound themselves to God in magnificent promises , are very loth to perform them , when they are cool again . And therefore let me further advise thee , when in great straits and difficulties , or after great Blessings received from Him , thou art apt , out of abundance of devout affection , to vow what thou wilt do for Him ; to deliberate and consider , as I said , in the first place , what thou art truly willing and able to give Him ; and then , having once vowed it to Him , be no less forward to perform , than thou wast to promise : For he is highly offended with those , that Childishly trifle with Him , or rather impiously mock Him with delusive promises , and do not keep their word with Him ; as they are in danger not to do , who delay to pay what they owe Him : and therefore let me again advise thee , to be very faithful and cheerful too , in discharging such Obligations speedily . See Annot. [d] .

5. Better is it that thou shouldest not vow , than that thou shouldest vow and not pay .

5. For though the innumerable benefits He bestows on thee , may require some such gratefull return from thee ; yet it is a less fault not to vow at all , than having vowed , not to perform : the one being but a neglect , the other an affront , nay , a contempt of his Majesty ; who needs nothing indeed that thou canst give Him , but will not suffer a scorn to be put upon Him . See Annot. [d] .

6. Suffer not thy mouth to cause thy flesh to sin , neither say thou before the angel , that it was an errour : wherefore should God be angry at thy voice , and destroy the work of thine hands ?

6. Therefore do not hastily engage thy self in such Vows , as the weakness of humane Nature , and thy fleshly refluctances , will not suffer thee to perform ; much less think of being absolved from the Obligations thou layest on thy self , in the Presence of God , and of his only Angels , by such foolish excuses as these ; It was a mistake ; I did not mind what I said ; or that was not my meaning : for this will but more encrease thy guilt : and why should'st thou farther incense the anger of the Almighty ( who is too much provoked already , by thy breach of Faith with Him ) not only to defeat those designs , for the success of which perhaps it was , that thou madest thy Vows ; but blast all thy undertakings , and bring thy whole Estate to ruine . See Annot. [e] .

7. For in the multitude of dreams and many words , there are also divers vanities : but fear thou God .

7. For all this folly , inconstancy and falshood of Mankind , proceeds from the want of a serious awful sense of God ; in whose Worship and Service , they therefore devise , after the manner of men in Dreams , a multitude of senseless things ; hampering themselves , for instance , in many Vows , from which they seek afterward in vain to extricate themselves , and therefore plainly violate and break : the Cure of which lies in an holy fear of offending God ; with which possess thy Soul , especially when thou comest into his House ; that it may preserve thee from speaking much unto Him , and from vowing any thing , which is either unworthy of Him , or so inconvenient to thy self , that afterward thou shalt not find in thy heart to make it good . See Annot. [f] .

8. ¶ If thou seest the oppression of he poor , and violent perverting of judgment and justice in a province , marvel not at the matter , for he that is higher than the highest , regardeth , and there be higher than they .

8. And this also will preserve thee ( if thou alway preservest it in mind ) from being too much troubled at that abuse of Power , which began this Discourse ( III. 16. ) when thou seest , for instance , those who should vindicate and protect the poor , become the Instruments of their oppression ; so that even in the Courts of Justice , to which they fly for relief , their Rights , and their lives perhaps , are violently wrested from them : Be not dejected at this bold licence , which they take ; but remember that these Great Men have one higher than themselves ; viz. the King ; whom God hath set over them , as well as over others , to inspect their Doings , and to judge them : and if he neglect his Duty too , there are higher than them all ▪ viz. God , and his holy Angels ; whom he will employ to punish both them and him . See Annot. [g] .

9. ¶ Moreover , the profit of the earth is for all ; the king himself is served by the field .

9. And now let us consider , how senseless the love of money is , which is the cause of all this rapine and violent dealing . And this appears from the fruitfulness of the Earth ; which brings forth more than enough for all mens necessities , if Husbandry be not neglected : an employment no less noble than innocent ; for Kings themselves , in former times , have not disdained to give their mind unto it ; nor is there any Prince now , who is not so much indebted to it , that it ought to be one of his principal cares , to encourage , secure , and protect it .

And yet , such is the vanity of Mankind , that , disregarding these Riches , which lie not very deep in the Earth , all their business is , with incessant pains and danger , to dig into its Bowels for Gold and Silver : which tempt them also to oppress and squeeze the Poor , to pervert judgment , and do all manner of evil , to extort their money from them . See Annot. [h] .

10. He that loveth silver shall , not be satisfied with silver ; nor he that loveth abundance , with increase : this is also vanity .

10. And what can it do for him that sets his heart upon it , but only so encrease his desires , that they can never be satisfied ? For , though necessary things have certain Bounds set them by Nature , beyond which we do not desire them ; yet , Money and Riches and all unnecessary things are unlimited ; and therefore excite and endless appetite after them : which very appetite also deprives him , who indulges it , of the fruit of all his abundance ; for imagining he parts with so much of his happiness , as he doth of his Money , he hath not the heart to make use of it for his pleasure ; nor scarce for his necessity . This is another strange folly , or rather madness , which infests Mankind ; and miserably torments them . See Annot. [i] .

11. When goods increase , they are increased that eat them : and what good is there to be owners thereof , saving the beholding of them with their eyes ?

11. But let us suppose that he useth his Riches ; yet it is but a small portion of them that he can enjoy ; and as his Estate encreases , the greater Family and Retinue ( if he will live like himself ) he must maintain ; who have a larger share than himself , in the daily provision that is made by his expences . And as for the rest that is not expended ( which he calls peculiarly his ) he hath no other benefit from it , but only that it feeds and entertains his eyes : from which he derives all the true pleasure he hath above them , if he keep a good House willingly , that he sees many continually supported by his Hospitality ; but this very thing , if he be covetous , is his torment , that he beholds so many mouths , which eat at his Cost and Charges . See Annot. [k] .

12. The sleep of a labouring man is sweet , whether he eat little or much : but the abundance of the rich will not suffer him to sleep .

12. And as he that tills his Ground , or serves him in any other labour , hath commonly a better appetite , and stronger digestion , and therefore more health , than himself ; so he sleeps soundly , and is recruited with new vigour against the Morning , whether his supper be small or large : when his rich Master , if he eat sparingly , hath his head so full of cares and fears , or , if he cram himself , hath it so filled with unquiet vapors , that he cannot sleep a wink ; or tosses up and down so restlesly , that he is not at all refreshed by it , but by his crudities prepares matter for many Diseases . See Annot. [l] .

13. There is a sore evil which I have seen under the sun , namely , riches kept for the owners thereof to their hurt .

13. And , besides all this , there is another thing which is very calamitous , and may rather be called a grievous plague , than a mere affliction ; that these very Treasures which men have heaped up , and preserved , with a great deal of care , from thence expecting their felicity , prove in the issue their utter undoing : for I my self have seen some of these miserable men , murthered by their Servants , or by Thieves , nay , by their own Children , that they might be Masters of these Riches ; which bring them also , perhaps , at the last , into the same or the like destruction . See Annot. [m] .

14. But those riches perish by evil travail : and be begetteth a son , and there is nothing in his hand .

14. Or , if this happen not , these Riches perish ( to their no small grief and trouble ) by fire ; or shipwark ; or bad Bargains ; or ill Debtors ; or those very crafty practices whereby he seeks to encrease his Estate ; or by some other misfortune , or misadventure : so that his Son , whom he thought to have left possessed of abundance of Wealth , hath nothing at all to support a wretched life . See Annot. [n] .

15. As he came forth of his mothers womb , naked shall he return to go as he came , and shall take nothing of his labour which he may carry away in his hand .

15. These things indeed do not always happen , but this which follows doth ; that , though he die possessed of all that he hath gotten ; yet , he cannot carry one Farthing away with him : but in this , he and the poorest Wretch are both alike , that as he came naked into this World , so he must be stript again when he goes out of it ; and , though his labour hath been great and his Estate no less ; yet , it is not in his power , to take along with him so much as a Winding-sheet ; but what others please to bestow upon him .

16. And this also is a sore evil , that in all points as he came , so shall he go : and what profit hath he that hath laboured for the wind .

16. This is another grievous affliction and sore torment to Mankind , especially to the Wealthy , that the things , on which they have set their hearts , cannot accompany them into the other World ; for as the richest man that ever was brought nothing hither , so he can carry nothing thither ; but must leave all he hath behind him : and then what advantage hath he ? what pleasure ? wherein doth he differ from a mere Beggar ? But in this only , that he hath taken a World of pains , to no purpose ; for that which gives no satisfaction ; and which he can hold no more than he can the Wind.

17. All his days also he eateth in darkness , and he hath much sorrow , and wrath with his sickness .

17. And as at Death he can find no comfort in all his Wealth , so he took as little perhaps in his life ; but dwelt obscurely , and , denying himself even what he had , led such a sad , melancholy , and sordid life , that his Meat , and his Drink , and the very light it self , gave him no pleasure : for such a man never thinks himself happy , but when some hope of gain shines upon him ; and therefore , at other times ; he pines , and grieves , and frets , and vexes himself , at every thing , that makes and expence , or crosses his covetous desires and designs ; insomuch that the sickness of his Soul appears in his pale and careful looks , and in his lean and meagre Body ; which consumes and wasts , even by the sorrow and sadness , the vexation and displeasure of his mind . See Annot. [o] .

18. ¶ Behold that which I have seen : it is good and comely for one to eat and to drink , and to enjoy the good of all his labour that he taketh under the sun , all the days of his life , which God giveth him : for it is his portion .

18. Behold therefore the truth of that Observation , which I have made more than once ( II. 24. III. 12 , 13 , 22. ) and now repeat again ; that it is best for a man , and most becoming , freely to use and enjoy the Riches he hath gotten by his honest labours ; both for the constant supply of all the necessities of Nature , and for moderate delight and pleasure , for the entertainment of his Friends , and the relief of his poor Neighbours ; and this not for a Fit , but all the time that God is pleased to continue him in this World : for this is all that falls to his share , or that can truly be called his part , in the good things of this life ; and the only way to prolong his days , and enlarge his portion in them . See Annot. [p] .

19. Every man also to whom God hath given riches and wealth , and hath given him power to eat thereof , and to take his portion and to rejoyce in his labour : this is the gift of God .

19. And whosoever he be , whom God hath blessed , not only with plenty and abundance of Worldly Goods , but also , with such a noble and generous mind , that he is not their Slave , but truly Master of them ; being able to enjoy them innocently , and to take his full share in them , and that with cheerfulness , and delight in doing good to others : let him be very thankful to Almighty God for so great and happiness ; and acknowledge it to be a singular Gift of his Bounty , wherewith he rewards his honest labours .

20. For he shall not much remember the days of his life : because God answereth him in the joy of his heart .

20. For he that is thus highly favoured by God , will not think life tedious or irksome ; but ( forgetting all his past toils , and taking no care for the future ) spend his time most pleasantly : because God hath given him his very hearts desire , and he hath attained the scope of all his labours ; in that inward tranquility of mind , or rather joy and gladness of heart , wherewith God hath compensated all his pains , and testified his extraordinary kindness to him .

ANNOTATIONS .

[a] V. 1. ] To prevent , or cure that folly mentioned in the Argument of the Chapter ) he advises three things about the Worship of God . The first of them is in this Verse ; to look to the disposition of their mind , when they go to Gods House . And this pious disposition of mind , consists also in three things : First , in frequenting the House of God , the place where He is worshipped : Secondly , in a reverent behaviour there ; suitable to the great thoughts we have of God , and to the humble sense we have of our own meanness : expressed , by keeping or observing the feet , i. e. taking care to put off their Shooes , or Sandals , as the manner was in those Countries ; and to go barefoot into the holy places ; answerable to which now is , uncovering the head in our Churches , &c. as Mr. Mede well discourses , in more places than one , Book II. p. 441 , 546. and then , lastly , in a readiness of the Will to obey all the Divine Precepts as the best of Sacrifices . For this is the Sacrifice of wise and good men ; and all other Sacrifices without this , are but the Sacrifices of Fools and wicked people : who are able , many times , to furnish the Altar with more Burnt-offerings , than the best of men . But they are such Fools as not to consider , that this very thing encreases their guilt ; that they imagine God will be pleased with the Sacrifice of Beasts ▪ without the Sacrifice of themselves ; in intire obedience to his Will . So our Translation seems to understand the last Clause of this Verse : which may be thus also translated , For they make no conscience to do evil . It is no part of their Religion to abstain from wickedness : but fansying by their Sacrifices they shall atone for that , they do not fear to commit it . To this purpose Maldonate expounds it , more plainly than any that I have read .

[b] V. 2. ] Here he gives the second Advice ; which is about Prayer , and about Vows to God , or ( as St. Hierom seems to take it , and to which Melancthon wholly confines it ) about the Doctrines we deliver concerning God : which should be very well considered , before we affirm any thing of Him . The two first are most proper to the place , especially the latter of them : both which I have comprehended in the Paraphrase of this Verse .

[c] V. 3. ] The reason for the foregoing Precept ( of not using many words ) taken from the consideration of God's Greatness and our meanness ( v. 2. ) together with the inforcement of it in this Verse , is thus explained by St. Hierom. He requires us , that whether we speak or think of God , we should not venture beyond our ability ; but remember our imbecillity ; and that , as far as the Heaven is distant from the Earth , so much do our thoughts fall short of the excellence of his Nature . And therefore our words ought to be very moderate : for as a man ▪ that is full of thoughts , commonly dreams of those things , whereof his head is full : so he that attempts to discourse much of the Divinity , falls into folly . Or rather thus , Our words ought therefore to be few ; because even those things , which we think we know , we see through a Glass , and in aenigmate ; and we do but dream of that , which we fansie we comprehend . So that when we have said a great deal ( and to the purpose , as it seems to us ) the Conclusion of our Disputation is mere folly .

And so much , we may be certain , he suggests unto us , that in a multitude of words spoken unto God ( as I rather understand it ) there must needs be many of them , as idle as mens thoughts are in a Dream . For the third Verse sounds thus in the Hebrew , For a Dream proceeds from ( or by ) a multitude of toilsome business ; and the voice of a Fool from ( or by ) the multitude of words . That is , if a man have a multitude of cares in his mind , all the day , they will produce strange , extravagant , or distracted Dreams in the Night : and , in like manner , if a man utter abundance of words , without consideration and due weighing what he saith to God , many of them must needs be foolish ; whether they be Vows , or whether they be Prayers unto him ( or whether they be Discourses concerning Him ; for we may refer it , if we please , to all . ) And the sense will not much differ , if that Preposition , which we translate from , be translated with ; in this manner , As Dreams come with a multitude of business ( i. e. bring before the mind , in a confused manner , what we have been doing , or thinking of , all day ) so a Fools voice comes with a multitude of words , i. e. he utters a great deal of incoherent , confused stuff , &c. Or thus , the voice of a Fool comes in a multitude of words . And then the sense will run thus : As a multitude of business tires a man , and makes him but dream at last about it ( and therefore he had better leave off , before he be unfit to attend it ) so when a man enlarges himself too far in his Prayers or Discourses of God ) he doth but babble in a Conclusion ; and therefore had better be shorter .

[d] V. 4. ] And now follows the third Advice , about the performing of Vows that have been made . Which is double ; first , not to delay the performance , nor put it off from time to time ( which is the Subject of this Verse ) lest we be tempted , at last , not to perform our Vow at all ; which is the second thing : of which he speaks in the next words , ver. 5. and 6. where he cautions against excuses , which men are apt to make for not being as good as their intentions . Greg. Thaumaturgus hath expressed both excellently , in a few words ( alluding to the Hebrew word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies to complete ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . A promise being made by a Vow , let it receive its perfection ( or completion ) by performance : and that with all speed , as soon as it is due . For a Vow is an imperfect sort of thing till it be made good : it hath only the beginning of a good thing , and wants its finishing ; which if it have not , it becomes ugly and odious . For God loves not ( that is , hates ) to be so dealt withall , as if He did either not understand , or not mind what we say to Him : or would put up that affront which the poorest man cannot but resent . Who looks upon himself , as , not only abused but , despised ; when men give him fair words , which either have no meaning , or deceive him when he depends upon them . This Solomon represents in the 5th . Verse , as far worse , than promising nothing at all ; in which men may be unkind , but in this they are unjust .

[e] V. 6. ] And he presseth it further in this Verse ; where by Malach Angel , there are those that understand that particular Angel , which is supposed by some ( but cannot be certainly proved ) to attend upon every particular person ; others understand the Priest , who is God's Minister : but I have followed Mr. Mede ( Book II. p. 438. ) who takes Angel here collectively , for more than one ( as Tree is put for Trees , Leaf for Leaves , III. Gen. 2 , 7. ) which attended upon the Divine Majesty in his house , where the Vow , he is here speaking of , was made ( ver. 1. ) Which Angelical Ministry in God's house was represented to the Jews , by filling all the Curtains of the Tabernacle with the Pictures of Cherubims , XXVI . Exod. 36 , 37 ; and by carving the inside of the Walls of Solomon's Temple , with the same , 1. King . VI ; and by the Ark of the Testimony , being overspread with two mighty Cherubims ( having their Wings lifted up , and their Faces looking down towards it , and toward the Mercy-Seat ) called the Cherubims of Glory , i. e. of the Divine presence , IX . Heb. 5. And all to signifie , that where God's sacred Memorial is , there the Blessed Angels , out of Duty , give their attendance . And therefore the LXX . I observe , in this place , instead of before the Angel , have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , before the face , or presence of God : whose Ministers the Angels were , and before whom the Vows men engaged themselves in , being made ; they were Witnesses also and Avengers of their excuses , or of their delays , to make them good .

As for the Vulgar Translation of those words [ it is an errour ; ] which is this , there is no Providence ; I have taken no notice of it ; because it doth not seem to be the genuine meaning : for why should a man make any Vows ; who believes no Providence over him ? Unless we will say , that he might alter his Opinion afterwards ; and so we may put both senses together , thus : I was in an errour , there is no Providence ; and therefore I need not trouble my self about my Vows .

[f] V. 7. ] In these words he concludes his Discourse about Religion , with a repetition ( as some take it ) of the third Verse : a little varied and enlarged . Which may be thus paraphrased , according to our Translation : To summ up all that concerns this matter ; Since in a multitude of words , as well as Dreams , there must needs be much vanity ; therefore have a greater reverence of God , than to speak any thing rashly , or to make larger promises to Him , than thou art truly willing to make good .

In the Hebrew the words run thus : But from a multitude of Dreams ( or when Dreams are multiplied ) both vanity and words are multiplied ; therefore fear thou God . Which may have this meaning ; they do but merely dream of God , and are not awakened to a lively sense of Him ; who make either those vain excuses , or those idle promises : of which thou mayest not be guilty , possess thy soul with an awful dread of his Majesty . This is exactly agreeable to the Hebrew ; if we take vanities to relate unto the excuses of ignorance or error before mentioned ; and Words unto Promises : and by multitude of Dreams understand , a great many conceptions concerning God ; more like Dreams , than waking thoughts of Him .

Interpreters explain the words many other ways ; whom the learned Reader may consult : I have followed my own conjectures : And shall also propound another Translation of the words , which seems to me very natural and easie ; which is this : When , in abundance , Dreams , and vanities , and words , are multiplied ; then fear thou God . That is , have a great care of thy self , and let the dread of God overawe thee lest thou offend , when thy head is hot and full of Dreams , and vain imaginations ; which dispose thee to speak abundantly .

[g] V. 8. ] As the foregoing Verse concluded his Discourse about Religion ; so this concludes the Third General Head , whereby he demonstrates the vanity of all things ; begun III. 16. Which he here admonishes us , should not too much disturb , much less quite astonish us : because God will set all right , in his due time . So he began it , III. 17. and so he here ends it , in this Verse . Which hath some difficulty in the last part of it ; which we translate , He that is higher than the highest , &c. Word for word , High above the high observeth . But 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Hebrew , never signifies simply above ; but always from above , or from on high : and therefore so should be translated here , He that is high , from on high observeth . And then the only Question is , who is meant by the high ; whether God or his Vicegerent ; the King here on Earth . I have expounded it of the latter ; because otherways the same thing must be said over again immediately . Which is not unusual indeed in Scripture ; but where there is no necessity of it , and where the words will better bear another sense , they are not to be so construed . And the last word of the Verse , will no way be so plain ; as by referring it , both to the high person mentioned before , and to all his inferior Potentates and Judges ; whom he observes from on high ; that is , from his Throne , or from his Seat of Judgment . Where he ought to call them to an account , and examine any complaints that are made against them : or if he do not both he and they are observed by the supreme Judge of all ; and shall be accountable to Him , whether they will or no.

[h] V. 9. ] And now he seems in this next Verse , to make a transition to the IVth . General Head ( mentioned in the beginning ) concerning the Vanity of those ; who place their happiness , in getting and heaping up a great deal of money .

It is an obscure Verse , both in its connection , and in some of its Phrases : and therefore is diversly expounded by Interpreters . To help out the connection , I have made bold to preface a little , and also to add such a Conclusion , in my Paraphrase upon it , as I took to be most agreeable to what follows , and to what went before . I have expressed also both senses of the last Clause , which we render , the King is served by the Field ; but may more literally be translated , the King is a Servant ( or is , addicted ) to the Field . For anciently the greatest persons did not think it below them to follow Husbandry ( whose just praises Cicero hath given in his Offices , but especially in his Book de Senectute ) as we are taught by the Examples of Hiero , Philometor , Attalus , Archelaus , Cyrus the younger in prophane Story ; and by the Example of King Uzziah in Scripture , 2 Chron. XXII . 10. Which did not at all abate their courage , or dull their Wits ; but only made the one more patient of toil and labour , and the other more solid and more serious . Whence it is that we find the greatest Captains among the Romans , such as Camillus , Regulus , Fabius , Cato , Cincinnatus , were fetcht from the Plough : as Gideon among the Israelites was from the Threshing-floor ; and Elisha called to the high Office of a Prophet , as he was driving one of the twelve Ploughs , his Father had going in the Field .

And therefore Maldonate's Translation of these words is not to be despised ; who ( and he alone , as far as I can find ) thinks they are capable of being rendred thus : By following Husbandry diligently , a man may grow so rich as to become a King . Melancthon alone translates the whole Verse thus , The King in the Earth , is above all for the Tillage of the Field . Where Solomon , saith he , distinguishes a King from a Tyrant . A Tyrant depopulates his Country , and lays all waste ; a good King cherishes his people , especially honest Husbandmen and Farmers : and loves to see them thrive , together with all good Arts. The Vulgar Latine , I suppose , aimed at something of this ; though it be taken otherwise by those that follow it . Agreeable to which is this memorable Passage in a Persian Writer quoted by Mr. Pocock ( in his Notes upon Abul Faragii p. 202 , 203. ) that in that Country they kept a solemn Feast every Year ; wherein the King descended from his Throne , laid aside his Royal Apparel , threw the Veil from his Face , and conversed with the most ordinary people , even with Country Swains and Husbandmen : with whom he ate , saying ; I am one of you ; nor can the World subsist without Tillage , which is performed by your pains ; and that Tillage subsists , it is owing to the King ; so that neither of us , being able to subsist without the other , we are , as it were , individual Brethren .

There are those that comprehend Pastorage , as well as Tillage , under these words ; because the antient Patriarchs were Shepherds . But there is no need of this ; and Husbandry or Gardening was far more ancient : even as old as Adam ; and after the Floud we find Noah thus employed ; as Isaac also was in succeeding times .

[i] V. 10. ] The latter end of this Verse , runs thus in the Hebrew Text : Who so loveth ( viz. Silver ) reaps no fruit of his abundance : i. e. doth not enjoy it , as St. Hierom expounds it ; which is very often the miserable condition of worldly-minded men .

[k] V. 11. ] The latter end of this Verse also , is capable of contrary senses ; which I have expressed in the Paraphrase ; but shall not give an account of here , because I see these Annotations already grow too large . For which cause I will not note particularly every thing that is observable in the following Verses ; but only touch upon some of them , under this Observation , That he seems to demonstrate the vanity of that sort of happiness , which men place in Riches , from Ten Considerations . The two first are contained in the tenth Verse , That the desires of such men are unsatiable ; and the more unsatiable they are , the less they enjoy of what they have .

The third and fourth in the 11th . Verse , that if they will enjoy it , the more they have , the more others must also have of it ; and the pleasure of this is very small ; being no more , than to behold a great many people eat and drink at their Cost .

[ l ] The fifth , v. 12th , That their Servants commonly sleep more sweetly than they . For so Haofed ( which we translate labouring man ) signifies one that serves ; that undertakes work for another ; or any way ministers unto him .

[ m ] The sixth , That their Riches expose them to the danger even of their life ; by poyson , or by open violence , v. 13. Where the first words Ráa chole , sore evil , import such an evil as makes one sick , when he thinks of it ; especially when he fears it . For the Hebrew word Chalah always carries in it the Notion of sickness and weakness ; and that sometimes accompanied with pain and torment ( as in the case of Hezekiah , XXXVIII . Isai. 1. ) and proceeding from a deadly wound ; as in the case of Ahab , 1 King . XXII . 34. It may therefore be translated here a tormenting or a deadly evil , or an evil that disables a man , and makes him so feeble and languishing , that he is unfit for any thing . For the LXX . frequently render the Noun that comes from hence , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : See v. 17. of this Chapter .

[ n ] And seventhly , Though they escape these dangers , there are many other ways whereby their Riches may be lost ; which seem to be included in that Phrase . v. 14. injan ra , an evil business , or matter . Which may signifie , as well the way of their perishing ; as that they perish with the great grief and affliction of him that loseth them . Whether that way be , by their very merchandice in the way of their trade ; or by their own frauds and subtilties in traffick , whereby they over-reach themselves ; or lastly , by other accidents , as we call them ; such as Fire , Storms , &c.

And then follows the 8th , That he leaves his Son a Beggar ; which is no small trouble to them both , he having bred his Son in expectation of an Estate , which never comes to him ; or if it do , neither Father nor Son can enjoy it longer than their lives , v. 14 , 15. Which is the ninth thing : if their Riches do not leave them , they must leave their Riches , ver. 16.

[ o ] And whilst they live ( which is the last , v. 17. ) they spend their time , perhaps , either in filthy lusts ( as Gregory Thaumaturgus understands those words , eateth in darkness ) with vile Harlots ; or in wretched niggardice , and such sordid penuriousness that the Miser even eats up himself ; taking no joy , no comfort in any thing that he possesseth . So darkness signifies , being opposed to light and Scripture : which denotes joy and gladness ; and thus the LXX . here explain it by adding a word , in darkness , and in mourning . It may refer also to his dismal habitation ( to which I have had respect in the Paraphrase ) in some bye place , where he hopes no body can find him ; or in a Room , whose Windows are shut up and barred for fear of Thieves .

The last Clause of this Verse , runs thus word for word in the Hebrew : Sorrow is multiplied ( or there is much sorrow ) and sickness , and wrath : the force of which I hope I have expressed in the Paraphrase : and shall only note , that the first word sorrow ( as was observed Chap. I. ) includes in it indignation , together with heaviness : and the next word sickness , includes in it pain and anguish , as was observed before : and the last word ( ketzeph ) wrath , denotes the highest commotion of that sort . For being applied to the Sea , it signifies such a boiling rage , as makes it foam . There is another word indeed which we render hot displeasure : but this is joined with it ( XXXVIII . Psal. 1. ) as equivalent to it , or the effect of it .

[ p ] From all which he concludes this Chapter , as he had done his Discourse upon the foregoing Subjects , with this Meditation ( which some call sententia intercalaris ) that the greatest Blessing a man can enjoy in this life : is , to have an heart to use what God hath given him , for his own honest pleasure ; with due acknowledgments to God , and charity to others , v. 18 , 19.20 . Where ( v. 19. ) there are two words to express abundance of worldly goods , as I have paraphrased them . The last of them nekasim is larger than the former , comprehending all manner of Goods ( Cattel and all ) which a man gathers together . For it seems , by a transposition of Letters , to be derived from kanas to collect or gather ( Chap. II. 8. ) from which comes the Latin word census ; the revenues , which a man is esteemed to have , and accordingly is rated and pays Subsidies .

CHAP. VI. ARGUMENT .

The first ten Verses , at least , of this Chapter , are a continuation of the same Argument he handled in the latter part of the foregoing : And therefore ought to be connected with it . For they set forth the vanity of Riches , in the possession of a covetous Wretch : who only increases the number of unhappy men in this World ; being never the better for any thing he enjoys , as he shows in the Conclusion of the Chapter .

1 THere is an evil which I I have seen under the sun , and it is common among men :

1. BUT alas ! this Divine benefit , tho' above all others , is coveted by very few : for I have observed this most wretched , miserable humour reigning among Mankind ; which , though it be the greatest mischief is grown so common , that it hath overspread the face of the whole Earth . ) See Annot. [a] .

2. A man to whom God hath given riches , wealth , and honour , so that he wanteth nothing for his soul of all that he desireth , yet God giveth him not power to eat thereof , but a stranger eateth it : this is vanity , and it is an evil disease .

2. When a man is blessed by God , with such abundance of Money and Goods , and heighth of Honour , that he need not , unless he will , want any thing which his largest desires can wish should administer to his pleasure ; yet so great is his ingratitude to God , and his uncharitableness to men , that for these and other sins , God denies him the power to enjoy these Gifts of his Bounty ; to which he is a Slave , rather than their Master : for he possesses them , as if they were not his own , but kept by him , for some body else ; and those not his Children , nor his Kindred , but a mere Stranger perhaps ; who ( either in his life-time , or after he is dead ) devours all that he hath saved . What can be more senseless than this ? Nay , what sorer Plague can infest Mankind ? See Annot. [b] .

3. ¶ If a man beget an hundred children , and live many years , so that the days of his years be many , and his soul be not filled with good , and also that he have no burial , I say , that an untimely birth is better than he .

3. Unless it be this , that one of this sort of men , being blessed also with abundance of Children , and with an exceeding long life ; yet thereby is made only so much the more , and so much the longer miserable : being so solicitous for Posterity that he hath no heart to take the comfort of any thing he possesses at present ; no , nor so much as to take order for his decent Funeral , when he is dead ; but he goes out of the World without any notice that he hath lived in it . Of such an one I pronounce , That an Abortive , which came into the World before its time , is not so despicable as he . See Annot. [c] .

4. For he cometh in with vanity , and departeth in darkness , and his name shall be covered with darkness .

4. For though in this they are both alike , that they come into the World to no purpose ; and go our of it so obscurely , that no body minds their departure ; and leave no memory behind them , that they have been in it ; See Annot [d] .

5. Moreover he hath not seen the sun , nor known any thing : this hath more rest than the other .

5. Yet in this they differ , that an Abortive , having never seen the light of the Sun , much less been acquainted with any thing in this World , had no desire to enjoy that of which it was perfectly ignorant , and was as utterly insensible of grief and pain , as it was of joy and pleasure : Whereas this mans unsatiable desires , carrying him after every thing he sees , torment his Soul with anxious thoughts , care and labour ; which not only make him pine away with grief for what he cannot get , but deprive him of the comfort of what he hath . And how much better is it , never to live at all , than to live only to disquiet a mans self with restless solicitude of mind , and toilsome pains of body : for that which he can neither keep , nor part withal , with any contentment ?

6. ¶ Yea , though he live a thousand years twice told , yet hath he seen no good : do not all go to one place ?

6. Men are so fond of life indeed , that because the one lives long , and the other not at all , they imagine the former to be incomparably more happy : but let us suppose this covetous Wretch to live more than as long again , as the oldest man that ever was ; what is he the better for it , when his greedy desires , not suffering him to enjoy his Goods , multiply his miseries equally to his years ? Which will expire also at last , and then , what are his Riches able to do for him ? can they privilege him from going down into the Grave , and rotting there like the Abortive ? See Annot. [e] .

7. All the labour of man is for his mouth , and yet the appetite is not filled .

7. And while he lives , to what purpose is his restless labour ? Seeing if he desire only what is necessary , it is easily provided ; and having Food and Rayment , a man may be contented : and if he extend his desires further , they are infinite ; and therefore can never meet with any satisfaction .

8. For what hath the wise more than the fool ? what hath the poor , that knoweth to walk before the living ?

8. For let a man be , otherways , never so wise as well as rich , yet if he bridle not his desires he is little better than a Fool : and he that is poor , but hath so much understanding , as to know how to behave himself among men suitably to his condition , and to be contented therewith , is incomparably the wiser , and the happier man . See Annot. [ f ]

9. ¶ Better is the sight of the eyes , than the wandring of the desire : this is also vanity and vexation of spirit ?

9. It being much better to enjoy what a man hath at present , than to live upon the hopes of that which , his ravenous desires continually pursue : which sure , is a very foolish thing , and another great part of the miseries of humane life ; that men are still craving more , when they know not how to use what they have already ; and neglecting what they possess , wish for that , which perhaps they cannot get ; or if they do can give them no more satisfaction than what they possess . See Annot. [f] .

10. That which hath been , is named already , and it is known that it is man : neither may he contend with him that is mightier than he .

10. And what if a man have already arrived at great renown ( as well as Riches ) still it is notorious , that he is but a man , made out of the Dust : and therefore weak , and frail , and subject to many disastrous events ; which it is not possible for him , by his most anxious cares , to prevent ; or , by his Power and Wealth , to throw off when he pleases . See Annot. [g] .

11. ¶ Seeing there be many things that increase vanity , what is man the better ?

11. And since there are so many things , and of great consideration , that adde to the natural uncertainty which attends all worldly enjoyments , what can a man promise himself from all his cares ? and how frivolous are his hopes ? And how senseless are they , when they will not suffer him to enjoy any thing , for fear of diminishing that heap , which they would fain encrease ? See Annot. [h] .

12. For who knoweth what is good for man in this life , all the days of his vain life which he spendeth as a shadow ? for who can tell a man what shall be after him under the sun ?

12. For ( beside all that hath been said ) there is this great mischief will still remain , that if he should attain his hopes , he cannot tell , whether it would not have been better for him to have been disappointed : for alas ! what man is there that hath skill enough to know , whether that eminent station ( for instance ) to which he aspires , will prove so good for him , as the private condition wherein he is ? and the same doubt may be made of all other things , which he desires in this short life : which passes away insensibly , but very swiftly ; and ends in the like uncertainty , what shall become of a mans Family and Possessions , which he leaves behind him , when he departs our of this World . See Annot. [i] .

ANNOTATIONS .

[a] V. 1. common ] Covetous Wretches , it seems , were no rare Creatures in those days , but the Nation of the Jews abounded with them ; being of the same humour they are now , scraping up Riches by right or wrong , which they scarce ever enjoy . But I have expressed also the other sense of the word Rabba , which signifies great ( VI. Gen. 5. ) as well as many or frequent .

[b] V. 2. riches , &c. ] He describes in this Verse the ridiculousness , as well as the misery , of this penurious humour ; by the example of a man who wants nothing , and yet wants all that he hath : being like one that stands up to the Chin in Water ; but fears to take a sip to quench his thirst . For to those two words , riches and wealth ( mentioned in the 19th . Verse of the foregoing Chapter ) he here adds a third , to express the greatest plenty , viz. glory . Which is more comprehensive than the other ; including in it all those goodly things , which may do a man credit , and raise him to a splendid condition in this World . For so Laban's Sons call the ample Possessions which Jacob had got in their Fathers service , all this glory ( XXXI . Gen. 1. ) or substance , as some render it : which made him ( as we now speak ) a substantial man ; for it denotes any thing that hath weight in it , and makes a man to be valued .

Evil disease ] That which was called Raa choleh , a sore evil , Chap. V. 13 , 16. is here called choli ra , an evil disease , sad sickness , or grievous torment . Which is only an inversion of the words , the same sense being still preserved .

[c] V. 3 days of his years , &c. ] He seems to represent in this Verse an higher degree of that evil disease , by the example of one , who hath not only great store of money , and lands , and honour ; but also abundance of Children ; and such firm health , that he lives to a great Age. Which is expressed by two Phrases which we translate thus , live many years , so that the days of his years be many : but to avoid tautology , the latter Clause should be thus translated , and the days of his years be abundantly sufficient : so many , that he cannot reasonably expect , or desire more . For thus rab signifies in many places , where we translate it enough , XXIV . Gen. 25. straw and provinder enough : XXXIII . Gen. 11. I have enough , my Brother . And yet this man thus abundantly provided for a long happiness , doth no good either to others , or to himself , with what he possesses : but grutches even the expences of a Funeral , after he can hold his Riches no longer . So I understand those words , he have no burial . Which are generally understood , I confess , of lying neglected , without any interment : which the Hebrews ( every one knows ) lookt upon as a great Judgment : ( see XXII . Jer. 19. ) and so Anton. Corranus glosses upon these words ; By the just Judgment of God , such Wretches , who would not feed the poor while they lived , become the Food of Dogs , or Crows when they are dead .

[d] V. 4. he cometh in ] is born . With vanity ] or in vain , to no purpose . Which some refer to the covetous Wretch , others to the Abortive , before-named : But I have referred to both . For this makes the clearest sense ; if in the next Verse ( v. 5. ) we suppose that he compares these two together , and prefers the latter before the former ; as he plainly doth in the conclusion of it .

[e] V. 6. sees no good ] To see is to enjoy as the Phrase is used in many places : particularly XX. Levit. 17. XVII . S. John 24. And the sense of this Verse is , That the life of a covetous man is so far from making him happier , than he who never lives at all ; that if he should live as long again as Methusalem , he would only be so much the more wretchedly miserable . For when he hath tired himself with labour , he hath not taken one step towards satisfaction : which he might have had with less pains , if he had taken the right course to it , ver. 7.

[f] V. 8. what hath ] There is so great a difficulty in this Verse , that I did not know how to connect it with the foregoing ; but by taking the latter part of the Sentence , as if Solomon had said , What comparison is there between him ( viz the man before named ) and the poor that knows how to walk before the living ? i. e. the poor man who hath so much skill , as to know to live well , is infinitely to be preferred before him ; whose Wisdom still leaves him such a Fool , that it doth not restrain his superfluous appetites . And this suits well with the next words ( v. 9. ) where the sight of the eyes , being opposed to the wandring of the desire ; it is reasonable to take it for the fixedness of a mans mind , to rest satisfied in what is before him : that is , in things present .

Or the words may admit of this construction ( which is come into my mind , since I wrote the Paraphrase ) What excellence is there in the Wise man ( that is , in the opinion of the wretch before-mentioned , there is none ) more than in a Fool , especially if he be poor , &c. That is , to all other miseries of these rich Churls , this is commonly added , That they are very ignorant of what is most truly valuable ; having no esteem of the wisest man in the World , no more than a of a Fool. Nay , they prefer a rich Fool , before a poor Wise man : who knows how to carry himself so decently , that he is not afraid to appear before any man living . This is a great sottishness ( v. 9. ) and breeds no less sorrow ; to be led by blind Appetites , and not by Reason and Judgment . For so the first words of the ninth Verse , may be interpreted : Better it is to understand aright , than to follow after ones desires .

[g] V. 10. That which hath been ] The sence that I have given of the beginning of this Verse ( taking the first word for an Interrogation , and name for renown , as is common in Scripture ) seems to me to be the most simple ; and most agreeable to the whole Discourse . And it is that which Melancthon hath expressed in these words , Although a man grow famous , yet it is known that he is but a man ; and he cannot contend with that , which is stronger than himself . That is , he cannot govern events . But I shall mention two other Interpretations , which some give of it . One is this , As he was made at first , so his Name was given him ; i. e. the Name of Adam , signifying that he was taken out of the Earth , and therefore mortal . The other is this ; He that hath been , his Name is called already ; that is , his memory is abolished together with himself . This is Maldonate's sense ; but is not agreeable to the Hebrew Phrase , his Name is called ; for that in the Scripture signifies rather the contrary , viz. fame , and honourable mention , as I have expressed it word for word out of the Hebrew , in the Paraphrase . The common Interpretation may be found in all commentators , which is this ; that God hath appointed what every man shall be ; whether rich or poor , &c. and therefore it is in vain for them to contrive , as they do , to be other than what they are : For it is to endeavour to alter that which is immutably settled by the Almighty .

[h] V. 11. seeing there be ] This Verse summs up all this matter about Riches ; or , as others will have it , the whole foregoing Discourse , concerning all those four things , wherein men place their happiness : wherether Wisdom , Pleasure , Honour , or Wealth . Which draw so many , and so great ( for the Hebrew word includes both ) inconveniences along with them ; as sufficiently demonstrate a man is still to seek for the satisfaction of his desires , if he look no further .

And so they would have the last Verse , to be an Introduction to the following Discourse in the next Chapter : where he shows , wherein that true and solid happiness lies , which Mankind vainly pursue in the forenamed enjoyments . But I have connected it with what goes before in this Chapter : as the Particle ( for ) in the beginning of it , shows it ought to be .

CHAP. VII . ARGUMENT .

Having discoursed , in the foregoing part of this Book , of the vain courses men take to make themselves happy ; be now seems to proceed to prescribe the best remedies that can be found , against that vanity to which we are subject : by setting down many wise Precepts for our direction , and conduct , support , and comfort in a troublesome World . Where , it is confessed that , our happiness can be but imperfect ; yet so much we may attain as to be well satisfied , and not vex our selves that we cannot make things more certain and constant ; nor dispose men to be more just and equal to us than they are .

And if we examine the following Particulars , we shall find they are comprehended in this General Direction ; the change of our mind , thoughts and opinions : which must be quite altered ; so that those things which now look like Paradoxes , must be judged the greatest Wisdom . Such are all the Doctrines that begin this Chapter ( quite opposite to the common Opinions of the World ) that a good name is to be preferred before precious Ointment , and the day of ones death , before ones birth-day : mourning before feasting ; sadness before laughter ; rebukes before commendations ; the end of a thing before the beginning of it ; a patient suffering spirit , before a stout haughty mind ; Wisdom before riches , &c. These and such like are the Maxims of true Wisdom and Piety , which must be learnt ; in order to the settlement of our minds in peace and tranquility : notwithstanding the vanity that is in all things .

1. A Good name is better than precious ointment ; and the day of death than the day of ones birth .

1. BUT , though there be such uncertainty in all other things , yet a Good Name , which a man gets by a vertuous life , is lasting and durable : And as the Conscience of well-doing gives a greater pleasure to the mind for the present , than the most fragrant Ointment can do to the senses of voluptuous men , so the fame of it will remain after he is dead ; and he will still live in a good report , when all those sensual joys expire , like the vapour of the Ointment , which is soon dispersed and lost after it is poured out : And therefore if we would be happy , we ought to order our life in such a manner , that Death , which Fools and wicked men fear , may be welcome to us ; and only let us out of the troubles , into which we are brought at our birth . See Annot. [a] .

2. ¶ It is better to go to the house of mourning , than to go to the house of feasting ; for that is the end of all men , and the living will lay it to his heart .

2. And , that it may befriend us , it is our Wisdom to think often of it ; and consequently , chuse rather to converse with things that will make us serious , than with those which will make us merry : to go , for instance , into the Company of those , who are mourning for the dead , rather than of those , who are feasting for joy that a Child is born into the World : For in the midst of those pleasures we are apt to be dissolute and to forget our selves : but that sad spectacle enclines us naturally to be considerate , and disposes our mind to humility , modesty , gentleness , sobriety and charity : when , in one we see the fate of all ; and we follow him to his Grave , who a little while agone , perhaps , was as vigorous and strong as our selves , See Annot. [b] .

3. Sorrow is better than laughter : for by the sadness of the countenance the heart is made better .

3. Sadness , therefore , and sorrow , is much more profitable for us than mirth and jollity ( as we see in those severe and stern rebukes , which make men sorrowful for their faults ) because that grief which makes a man look sadly , whether it be for his own sins , or other mens calamities , is apt to do his Soul good ; by giving him a right understanding of God , and of himself , and of all things else . See Annot. [c] .

4. The heart of the wise is in the house of mourning ; but the heart of fools is in the house of mirth .

4. Whence it is , that Wise men affect to think of such things , when they do not see them , as show them how vain all our worldly enjoyments are : but Fools seek all occasions to put by such thoughts , and to divert themselves with merriment and pleasure . See Annot. [d] .

5. It is better to hear the rebuke of the wise , than for a man to hear the song of fools .

5. And he that would be in the number of these wise men , must look upon this as one of the first steps towards it , to lend an obedient ear unto the reproofs of him who is truly wise and vertuous : which , though never so sharp and rough are to be infinitely preferred before the smooth praises and commendations of a great many Fools ? nay , ought to sound more gratefully in our ears , than the most delicious Musick , Songs and Jests , of all the merry Companions in the World . See Annot. [e] .

6. For as the crackling of thorns under a pot , so is the laughter of the fool : this also is vanity .

6. These jolly Fellows indeed make a great noise and show ; as if they were the only men that enjoy this World : but alas ! their mirth and joy is but for a spurt , and then ends in heaviness : like the crackling of Thorns , which sometimes blaze under a Pot , as if they gave a mighty heat ; but leave the Water in it , as cold as they found it .

All there jollity therefore is mere vanity . See Annot. [f] .

7. ¶ Surely oppression maketh a wise man mad , and a gift destroyeth the heart .

7. And there is the greater need to be well instructed , and therefore to hearken to the wise ( v. 5. ) because there are other things besides vain pleasures and flatteries , to disturb and unsettle our minds if we be not well fortified against them . For the better any man is , the more he is in danger to suffer from slanderers , Revilers , and all sorts of injurious persons : whose violence sometime is so great , that unless a man be provided with more than humane Wisdom ( and it be deeply rooted in his heart ) it will not only miserably disquier , but even distract him . Nor is this his only danger ; but that Power and Authority , which raises him above the former , may expose him to another ; unless he be armed with great integrity : for his mind may be corrupted by Gifts and Presents to do injustice unto others ; which he hates should be done to himself . See Annot. [g] .

8. Better is the end of a thing than the beginning thereof : and the patient in spirit is better than the proud in spirit .

8. And he will be the better able to resist them both , who is so wise as to look , not merely to the beginning of them , but attend to their conclusion : For that which seems grievous at the first appearance , in the issue proves very advantageous ; and on the contrary , that which promises fair at first hath a deadly farewel with it ; and therefore it is much better to endure patiently , and humbly wait to see the issue , than to be provoked by pride and disdain , hastily to precipitate events ; for he that scorns to wait and attend upon the leisurely progressions of things , commonly undoes himself and his Affairs , by his fierce and violent attempts presently to compass his desires . See Annot. [h] .

9. Be not hasty in thy spirit to be angry : for anger resteth in the bosom of fools .

9. It is another Point therefore of that Wisdom , which must make us happy , to repress the motions of anger that we seel in our selves , and not suffer them , without great deliberation , to have any effect : for anger is an enemy to counsel and advice , and is indeed the property of Fools ; who , out of weakness of mind , and shortness of thoughts , are familiarly transported with it , upon the slightest causes ; and not easily appeased again , as wise men are when they chance to be incensed .

10. Say not thou , What is the cause that the former days were better than these ? for thou dost not enquire wisely concerning this .

10. It is Wisdom also to correct in our selves , that complaining humour , which is apt to be ever finding fault with the present times , and commending the foregoing Ages , as far better and happier than the present . For perhaps it is not true ; and thus much is certain , that he is foolishly inconsiderate , who imagines , that then there was no evil , and that now there is no good : or if it be true that there was more good in those times , let us not murmur and repine , asking why we are cast into a troublesome Age , full of oppression , suppose , and violence and wrong ( v. 7. ) but rather submit to the Providence of God ; considering , that there is no Age so bad , as to hinder us ( which is the principal point of Wisdom ) from being good : and therefore let us do our Duty ; believing God hath such reason for suffering the times to be as they are , that we have no reason to quarrel at them ; or to call in Question his Wisdom , Goodness or Justice . See Annot. [i] .

11. ¶ Wisdom is good with an inheritance : and by it there is profit to them that see the sun .

11. Yet do not think that Wisdom or Vertue consists in despising Riches ; but only , in using them well when we have them , and in being contented without them ; for as we cannot be happy by Riches alone , without Wisdom , so we cannot be compleatly happy with Wisdom alone , without Riches : For he hath a vast advantage to do good every way , who is Rich as well as wise ; it giving him an authority , even to speak more freely than other men ; and making what he speaks to be more regarded : but , of the two , Wisdom and Vertue must alway be preferred ; which can do greater things , and bestow nobler benefits upon Mankind , than Treasures alone can do . See Annot. [k] .

12. For wisdom is a defence , and money is a defence : but the excellency of knowledge is , that wisdom giveth life to them that have it .

12. For as Wisdom , for instance , contrives many ways , whereby a man may innocently defend himself from danger ; so can Money oft-times purchase his protection and safety : but herein is the preheminence of Wisdom , that when neither of them can shelter a man , nor stave off the calamity that invades him , it marvellously supports , revives , and comforts the Souls of those who are Owners of it , under all the evils , which it could not help them , by honest means , to avoid . See Annot. [l] .

13. Consider the work of God : for who can make that straight which he hath made crooked ?

13. And in order to it , the highest Piece of Wisdom is , to live in a serious sense of the Sovereign Power of God ; and to consider , that as he hath settled all things in Heaven and Earth , in an unchangeable course , so nothing comes to pass without his Providence : with which it is in vain to struggle , when he is pleased either to cross us in any of our private designs ; or to send any publick calamity , which by all our Art and Power we can neither avoid , nor remedy . See Annot. [m] .

14. In the day of prosperity be joyful , but in the day of adversity consider : God also hath set the one over against the other , to the end that man should find nothing after him .

14. No , we ought rather to accommodate our selves to the present state of things ; and when we are in prosperity , to enjoy God's Blessings cheerfully , with thankful and charitable hearts ; but so soberly also , as not forgetting that affliction may come : and when it doth , let us take it patiently , considering , among other things , that there may be a change to a better condition again : For as both the one and the other come from God , so he hath ordered they should have their turns , in such due season , and balanced one with the other with such exactness , that the meanest man hath no reason to complain of him ; nor the greatest to fansie himself more than a man ; who cannot invent any means , to dispose things otherwise , much less , better , than God hath done . See Annot. [m] .

15. All things have I seen in the days of my vanity : there is a just man that perisheth in his righteousness , and there is a wicked man that prolongeth his life in his wickedness .

15. I know what may be objected to this ( having , all my life long , made Observations upon all manner of things , in this troublesome World ) and it seems very hard that a just man's integrity , should not be able to preserve him ; but he is therefore , perhaps , destroyed , because he is better than others ; when a wicked man escapes , nay is countenanced and encouraged ; or suffered to prolong his days in ( and perhaps by ) his wickedness ) See Annot. [n] .

16. Be not righteous overmuch , neither make thy self over-wise : why shouldest thou destroy thy self ?

16. But besides other things which may be replied to this ( as that good men are sometimes removed from , and wicked reserved unto , future evils ) it must be noted also , that some pious men are more strict and rigid than they need , and not so prudent as they ought to be ; but unnecessarily expose themselves to danger : And therefore it is good advice , in order to a safe and quiet passage through this life , to be temperate in thy zeal , and not to over-do ; either by extending thy own Duty beyond the Divine Commandment ; or by correcting the inveterate vices of others , and opposing the vulgar Opinions , too severely or unseasonably ; whereby they are only exasperated and enraged , but not at all amended : for why should a man bring a mischief upon himself , without any benefit unto others ? See Annot. [n] .

17. Be not overmuch wicked , neither be thou foolish : why shouldest thou die before thy time .

17. And on the other side , let not impunity tempt any man to presume to grow enormously wicked ; and so foolish as to embrace and follow the lewdest Opinions : for this may awaken the publick Justice against him , even for the common safety ; or the Divine vengeance , nay his own excessive wickedness , may cut him off , before he come to the natural term of his life . See Annot. [o] .

18. It is good that thou shouldest take hold of this , yea also from this withdraw not thine hand : for he that feareth God , shall come forth of them all .

18. This Advice is so profitable , that he who loves himself will not only apprehend it , but take fast hold of it and diligently observe it ; never departing from either part of it , but while he wisely manages himself to decline dangers , honestly and faithfully perform his Duty : for nothing can do a man such service in this , as a true fear of offending the Divine Majesty ; which will preserve him both from rash and heady forwardness , and from consulting merely his own private safety and interest . See Annot. [p] .

19. Wisdom strengtheneth the wise , more than ten mighty men which are in the city .

19. And this pious prudence , which proceeds from the fear of God , will be a stronger Guard and security , to him who is indued with it , both against all inward fears and all outward dangers , than a multitude of valiant Commanders , and all their Troops are , to defend a City , when it is besieged by its Enemies . See Annot. [p] .

20. For there is not a just man upon earth , that doeth good and sinneth not .

20. Though this must always be understood , when we thus discourse that no man is either so perfectly wise , or completely vertuous , as never to mistake and commit a fault ; but sometimes the best of us may slip into a sin , notwithstanding all our caution and care ; and thereby fall into danger . See Annot. [q] .

21. Also take no heed unto all words that are spoken ; lest thou hear thy servant curse thee .

21. The consideration of which frailty of Mankind , is useful many ways ; not only to abate our severity in censuring or chastising publick Offenders , but to teach us gentleness towards those , who do us private injuries : and therefore not to regard ( for instance ) every word that is spoken against us , but rather to dissemble our knowledge of it ; first , because otherwise we shall have no quiet ; for perhaps we may chance to overhear our own Domesticks speaking slightly of us ; which we may easily pass by and overlook , but cannot take notice of without great disturbance . See Annot. [r] .

22. For often-times also thine own heart knoweth , that thou thy self likewise hast cursed others .

22. And secondly , Because if thou examinest thy own life , thou wilt find this fault is so incident to humane Nature , that thou thy self perhaps hast been guilty of it many a time ; and done as much by others , that are thy Betters , as thy Servant doth by thee .

23. ¶ All this have I proved by wisdom : I said , I will be wise , but it was far from me .

23. For my part , I cannot exempt my self from the guilt of great errours : for though I have not only studied to be wise and vertuous , but made a tryal of the excellence of all these Rules , which I have now delivered ; and resolved also that I would strictly observe them , and never , in the least , swerve from them ; yet , alass ! I fell far short of these holy purposes . See Annot. [s] .

24. That which is far off , and exceeding deep , who can find it out ?

24. That which I have done already , in time past , is far from the Wisdom , whereby I intended to have acted ; and who can tell , when he once sinks below himself , how much deeper and deeper he shall be plunged in sin , till he cannot find his , way out again ?

25. I applied mine heart to know , and to search , and to seek out wisdom , and the reason of things , and to know the wickedness of folly , even of foolishness and madness :

25. Notwithstanding which I did not cease my endeavours , but diligently looked every where , and viewed every Corner , even of my heart ; making the most exquisite search after the surest means to attain that Wisdom and Vertue , which I desired and laboured for above all things ; and to be settled , upon firm Gounds , in my holy resolutions : for which end , I likewise endeavoured to understand , what is the very height of folly and wickedness ; even that wickedness which besots a mans mind , nay turns his brain ; and not only infatuates him , but makes him act as if he were distracted .

26. And I find more bitter than death the woman whose bea rt is snares and nets , and her hands as hands : whoso pleaseth God , shall escape from her , but the sinner shall be taken by her .

26. And I found at last , that nothing so destroys a mans understanding , nothing leads him into so many dangerous errours , and makes him quite forget himself , as that filthy lust which carries him to a Harlot ; who brings him into so many grievous mischiefs , that he had better die than be acquainted with her : for she is made up of wicked Arts and wily devices , and doth nothing but contrive how to insnare and intangle him , that approaches her ; whom she holds so fast by her charms , that he remains her Prisoners for ever , without a wonderful Grace to deliver him : which he hath little reason to expect , when he considers , that it is commonly some other great offences against God , that betray him into these Snares ; from which , he who approves himself sincerely unto God , finds so much favour with Him , as to be preserved . See Annot. [t] .

27. Behold , this have I found ( saith the preacher ) counting one by one , to find out the account :

27. Behold then the result of my most serious thoughts , which I publickly proclaim to all , and would have it diligently observed ; that , having distinctly considered all things , one by one , I find nothing so dangerous ( and therefore nothing so much to be avoided by him , that would be stedfastly wise and good , v. 23. ) as the conversation of Women ; especially those that are of a lewd inclination .

28. Which yet my soul seeketh , but I find not : one man among a thousand have I found , but a woman among all those have I not found .

28. And where to meet with any of them , with whom it is safe to have Society , I am still to seek , though very desirous to find : for though here and there I have found a truly honest Man , among those multitudes that attend upon me in my Court , yet I cannot say that among all my Acquaintance of the other Sex ( and I have a great many , 1 King . XI . 1. ) I have met with so much as one , that is what a Woman should be ; modest , plain-hearted , humble , sincerely vertuous , without guile , hypocrisie and dissimulation . See Annot. [u] .

29. Lo , this onely have I found , that God hath made man upright ; but they have sought out many inventions .

29. Only observe this , that I do not herein accuse ( far be it from me ) the Creator of the World ; for I am assured of nothing more than this , That , as God made all other things very good in their several kinds , so , he made both Men and Women in perfect integrity ; with a clear understanding to judge aright , and with an honest will , inclined to do accordingly ; prescribing them also no other Rule of life , but such as was just and good : but they , affecting to be greater than God intended , and to have more liberty than He allowed , raised scruples and doubts , questions and disputes about their Duty ; inventing many ways to shift it off ; and so depraved themselves , by following their own vain fancies , and false reasonings , rather than his blessed Will . See Annot. [x] .

ANNOTATIONS .

[ a ] Among all the Maxims of true Wisdom and Piety , which are to be learnt , for the settlement of our mind in peace and tranquility , notwithstanding the vanity that is in all things , Solomon recommends to us in the first place ; the care of that , which men foolishly lose ; by minding nothing but heaping up Wealth , or pleasing themselves in a voluptuous life , &c. viz. to acquire a good Name . Which nothing but a vertuous use of all things , can bestow upon us ; and when we have it , will give us a singular delight at present , and embalm our memory when we are laid in our Graves .

Which good Name ( as Melancthon observes ) consists in two things : in the approbation of our own Consciences judging aright ; and in the approbation of other men , who also rightly judge . Both which are required by God ; that we should do right things , and that others should approve of what is rightly done . Unto which they are bound , for two Reasons ; that the difference of Vertue and Vice may be made the more conspicuous ; and that others may be taught by Examples . He requires therefore that infamous persons be cast out of Society , and that they be honoured , whose manners are without infamy . Now since such approbation is a Divine Ordinance , it is manifest we may desire this Glory ; and , by the same reason , that we must avoid all scandal , and take care that we may be commended .

Which Solomon here compares to a precious Ointment , because nothing was more grateful and refreshing in those Eastern Countries : and therefore used not only in Feasts , but at other times , when they were weary or languishing ; for comforting the brain , recreating the spirits , chearing the countenance , suppling the joints ; and for other services tending to health , as well as pleasure . Which made Ointments to be held in the greatest price and estimation ; and to be mentioned among the Treasures of Kings , 2 King . XX. 12. XXXIX . Isai . 2. Suitable to this is that of Pindar , A Bath of warm Water doth not so refresh the tired Bones , as Glory . And this of Thucidydes , that Honour is the nourishment and food of an old man ; who lives upon the reputation he hath gotten by worthy Deeds , which will make Death not unwelcome to him . So the latter part of this Verse must be understood , with reference to a well-spent life ; for otherways it would be only a discontented Saying , like that of the Heathen , The best thing is not to be born , the next best to die presently . Unto which Doctrine ( as Melancthon well speaks ) the Church is a Stranger .

I cannot well pass over this Verse , without observing , what all Interpreters note ; an elegant Paranomasia ( as they call it ) that is , a near affinity both in the Letters and in the sound , of these two Hebrew words Schem Name , and Schemen Oil or Ointment : as there is afterward , v. 5 , 6. between three other words , Shir a Song , Sirim Thorns , and Sir a Pot. Which being found also in several other parts of the Bible , it shows that such allusions are not unseemly , nor ought to be censured as affectations ; if they be sparingly used , and wisely , gravely and decently scattered in a Discourse ; not fulsomely , upon every occasion , obtruded .

[b] . V. 2. ] Now the Wise man knowing that nothing stirs us up more powerfully to a religious life , than the frequent remembrance of our mortality ( which alas ! we are not willing to think of ) he next advises him that would be happy , to embrace all occasions that may put him in mind of it . The Meditation of Death , being as was anciently said , the very Abridgment of all Philosophy . All the Precepts of Wisdom , they thought , were comprized in this ; and therefore no wonder Solomon not only begins with it , but presses it so largely as he doth in the following Verses : to the end , that we may make our life not only a Meditation , but an Exercise of Death ; which in the Christian Language is called Mortification . In short , the thoughts of Death will , without any other Teacher ( if we keep it always in mind ) instruct us in all those Vertues , which will procure us a Good Name ; some of which I have touched in the Paraphrase . And the more healthful we are , the more we had need to charge our selves with the thoughts of it ; because that is apt to make us forget it . So I have taken chai , not merely for living ; but lively , vigorous , lusty and flourishing , as we translate it truly XXXVIII . Psal. 19.

[c] V. 3. ] In the Explication of this Verse , I have touched upon another sense of the first word of it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : which signifies not only sorrow , but anger or indignation also : by which some expound this Verse . And understand thereby , either the anger of God afflicting men for sin , or the angry reproofs that are given Sinners : which are better for them than prosperity , or to applaud and humour them in their folly . But this is mentioned v. 5. and therefore I take it not to be intended here .

The truth of the latter part of this Verse is admirably explained by St. Paul in the 2 Corinth . VII . 11. As for the Phrase I shall only note , that an ill look is an exact Translation into our Language , of the Hebrew Phrase , which is here translated sadness of the countenance . Now a man may look ill not only by sickness , but , by reason of any other thing that afflicts him ( as we find in the Case of Nehemiah , II. 2. ) some of which I have expressed in the Paraphrase .

[d] V. 4. heart ] the thoughts , affections , and delight .

[e] V. 5. rebuke ) The word includes roughness , and severity in it ; and is opposed to the smooth flatteries of those , that seduce to sin . So I have understood Song ( not excluding the common sense of the word , which I have also expressed ) for as the first part of Wisdom , is for a man to be able to give good advice to himself and others ; and the next part of it , to take such advice when it is given : So it belongs to the first part , to see a mans own faults and reprove himself for them ; and to the second , to receive such reproof willingly from others , and to abhor to be flattered and soothed , as if he had no faults at all .

[f] V. 6. ] This comparison between rebuke and flattery , Corranus thinks is continued also in this Verse ; upon which he paraphrases in this manner ; As Thorns put under a Pot , and kindled , make such a crackling , as if they would set the whole house on fire , and by their noise raise an expectation of the greatest flame ; but presently end in smoke and vapours : so senseless Flatterers make a great buzzing in mens ears , and blow up their minds , extolling them to Heaven with their Praises ; but in truth make them not one whit the better , &c. But I do not see how the word laughter can be well applied to this ; and therefore I have omitted it , and only thought fit here to mention it .

[g] V. 7. ] The connection of this Verse with the preceding , is a little obscure ; unless we translate it , as Maldonate doth ( following Munster ) A Wise man despiseth calumny , and a mind that can be corrupted with Gifts : Which is an excellent Admonition , and well suited to Solomon's purpose . But no Interpreters besides them take the word jeholel in the signification of despising ( except Forsterus , who takes it for making one despised , translating it thus , Calumny makes even a Wise man inglorious ) but rather in the sense of giving disturbance , or making mad , as we translate it . Though a great many by Oschek ( which raises this disturbance in a Wise man ) understand that sort of oppression , which comes from calumny . Particularly Melancthon , herein follows the Vulgar ; showing what a most pestilent mischief this is , in all Governments : whereby such excellently deserving persons as Palamedes , Aristides , Cimon , and Themistocles were oppressed . The fountain of which Vice , is pride , envying the glory of others ; and , that they may lessen it , misrepresenting their counsels and actions : Which sophistical depravation of other mens words , and deeds , is called Calumny .

But I have not confined the sense to this ; the Hebrew word Oschek signifying all sorts of oppressions , as I have noted before , either by fraud or by force . And the easiest sense of the Verse seems to me , that which I have expressed in the Paraphrase ; by connecting it with Ver. 5. as a reason why we ought to hearken even to the rebukes of the Wise ; that we may acquire a good habit of mind , able to hold out against oppression on the one hand , and bribery on the other : which none can do , who is not very vertuous .

And in this Exposition I have taken Wise as St. Hierom doth ; not for one that is perfect , but for a Proficient : who hath not yet settled wise Principles in his mind .

It is possible also that Solomon may have respect to the oppressions which men generally indure , in a State ill-governed . Which raises a just indignation , and holy warmth of zeal in the best of men : but if care be not taken to repress the violence of that perturbation , which this is apt to give us , it may turn into fury ; and make us behave our selves towards our Superiors , as men out of their Wits .

[h] V. 8. ] I have connected this Verse with the foregoing ; though it may be taken alone by it self . And the word dabar , signifying either speech or thing , some ( following the Vulgar ) interpret this of the care that ought to be taken , in the Epilogue or close of an Oration ( as St. Hierom speaks ) rather than in the beginning or Preface to it ; that , as we are wont to say , we may come off well , and leave a sting in the minds of those that hear it . But this is so wide from the Wise mans purpose , that I do not think fit to set down an excellent Discourse of the Lord Bacon's , upon this sense of the words , Lib. VIII . de Augm. Scient. Parab. 10.

And if we expound it of things , it is but a dilute sense to say , that a thing perfected is better than a thing begun . Others therefore take it to be the same with that , Finis coronat Opus : which is true , but doth not complete the sense ; unless we understand it in this manner ; that the Conclusion of all things is to be expected , before we judge of them . For whilst they are growing and coming on , they appear with a quite different face , from what they have , and when they are gone and shall be no more .

In the latter part of the Verse , patient in Spirit , is properly one that is long before he grow angry , or fall into any passion ; who is opposed to proud in spirit , because it is high-mindedness ( as the word signifies ) which makes mens passion rise and swell hastily . It may have relation to the former part , and be expounded in this manner : A patient man and slow to anger dispatches business better , than a proud , huffing and blustering Spirit : whose passion so disorders his mind , and indisposes it for the management of Affairs , that he seldom brings them to a good issue .

Or thus , A proud man is a Boutefeau , who begins the fray : but the patient in spirit is the man that must end it ( if ever it be well ended ) and that is much the better work , and the greater honour to him , who is employed in it , and effects it .

Or , which is still clearer , we ought to attend to the end of a thing with patience : because it cannot be known what it will prove , nor whither it tends , in the beginning : and we should be the more prone to be patient in spirit , if we would expect the issue of every thing . Thus Corranus paraphrases upon the words most excellently ; but a little too long . It is no small part of Wisdom , to judge of things , and of business proposed to us , slowly and maturely , &c. for we see frequently that inconsiderate men , finding a thing very hard and difficult in the beginning , and never thinking how profitable and pleasant the issue may prove , immediately despond ; and out of an impatience , shall I say , or rashness of mind , desist from the most excellent Enterprizes ; and many times betake themselves to worse . From which rashness , and inconstancy he will be very far removed , who indued with Divine Wisdom , waits for the desired and happy Conclusion of his Affairs . And unto this nothing contributes more , than a slow , constant and patient mind , that can endure labour and pains : which stedfastly and quietly considering how fruitful the end may be which he affects , will not suffer himself by any difficulty , trouble or weariness which he meets withal in the beginning , to be drawn from his purpose . Far different from those , who out of a proud , arrogant humour , think it is baseness , and unbecoming a gallant man , to attend upon the flow and leisurely progresses of things , and to expect their events .

Thus he ; which sense I have not neglected in my Paraphrase ; but comprized it , among the rest ; and it is thus , in part , expressed more briefly by a wise and good man in that Age ; when he told his Friend ( who was undone because he would not mind it ) that he was like an unskilful Player at Tennis , ever running after the Ball ; whereas an expert Player , will stand still to observe and discern , where the Ball will light , or where it will rebound ; and there with small travel will let it fall on his Racket , or on his hand .

[i] V. 9 , 10. ] These two Verses depend on the foregoing showing that anger is inconsistent with Wisdom ; and so is murmuring and repining at the hardship we meet withal in evil times . And therefore , as the same Corranus well glosses , let us not throw the causes of our anger upon the times ; but blame our selves , who at all times , if we want meekness of Wisdom , shall grow angry upon the most frivolous occasions ; and not only let loose the Reins of our anger , but of all other Vices .

But I think this advice , v. 10. is not merely to be restrained to this , but extended unto all sorts of discontent , which are apt to make us complain of our present condition ; and so to admire what is past , as not to mind what is present : as if they had nothing but what was good , who lived before us ; and we nothing but what is naught , in these days . Whereas , they complained just as we do now ; and that of Thucidydes was true then , as it ever will be , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the present is always burthensome . Because , as Melancthon observes , we have a feeling sense of present incommodities ; but know what was heretofore only by report : and so we praise those ancient times , but do not like our own ; which may be as good . This we are sure of , that all times have their troubles : and it is the part of a wise and good man , to bear them , and not to increase them by a foolish Cure . According to that Saying , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : let not one evil be remedied by another . And that of Pythagoras , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : What portion of things fall to thy share , take it ; and do not grumble , nor be vexed at it . And remember , as Corranus glosses again , that a truly wise man is never so transported with admiration of ancient times , as to despise the present ; crying out those were the Golden , these the Iron Ages : nor will he solicitously enquire into the causes of what was then and what is now ; when this is certain , that Vertue is the only cause of happiness , and Vice of infelicity ; which , in what time soever we fall , always produce the same effect . And to imagine that the ancient times had no evil in them , and ours no good , is the conceit of man that judges inconsiderately . For our eyes ought not to be so fixed upon the present calamities of our days , as blindly to overlook all the good : nor is the ancient felicity to be so admired , as not to remember , that they also conflicted with many Tempests , and perhaps greater than we , as their frequent complaints of their times do abundantly testifie . He therefore that is wise and fears God , will make account ( as the truth is ) that it is in our own choice , by his Grace , whether the times shall be good or bad ; for if he live well , they cannot be bad to him ; as on the contrary , they cannot be good , if he live wickedly .

I am the longer in these Observations , because they are things of mighty moment : but most of the rest I shall contract , as much as is possible .

[k] V. 11. ] Most take this Verse , as denoting their happiness , who have Riches , as well as Wisdom ; which commonly is despised without Wealth . But the words may bear another construction ( which I have not neglected , because it agrees well with what follows ) that Wisdom is equal to an Inheritance ; nay , much to be preferred before it . For they may be thus translated , Both Wisdom and an Inheritance are profitable for men in this world ; but especially Wisdom . Or , as Maldonate renders the last Clause , Et Residuum est videntibus Solem , and there is a remainder to those that see the Sun . That is , when all things in this World fail us , the fruits of Wisdom only remain with us .

[l] V. 12. ] This is further explained in this Verse : Where it will be needless to do more than barely observe , that the word we render defence is shadow in the Hebrew ; which in their Language signifies protection , and comfort , XIX . Gen. 8. For this cause , they come under the shadow of my Roof ; i. e. that they might be secure from violence . XIV . Numb . 9. Their shadow ( i. e. protection ) is departed from them .

[m] V. 13 , 14. ] Here follows an admirable Advice , to comply with our present condition , and suit our mind unto it : Because we cannot bring things to the bent of our own mind , and therefore had better study to conform our mind to our condition , whatsoever it be ; whether prosperity or adversity . Into which the Divine Wisdom hath divided our life , and so proportioned them one to the other ; that none can justly find fault with his Divine disposal ; nor , all things considered , tell how to mend them , and order them better .

So I have understood the last Clause of v. 14. in which is the only difficulty : find nothing after him . Which Words ( after him ) some refer unto God , and make the sense to be , that after Him ( or beside Him ) a man shall find nothing certain : and therefore it is best to depend upon Him alone . Which I have not taken notice of in the Paraphrase , and therefore mention here . Others refer after him unto man ; and that two ways ( which it may be fit just to set down ) Some translate it thus , For this end , that man may find out none of those things ; which shall befall him hereafter : and so , being perfectly ignorant of what is to come , neither presume in prosperity , nor despair in adversity . Others thus ( which is Maldonate's Gloss ) that man losing in time of adversity , what he had gotten in prosperity , might not adhere too much to the things of this World . Melancthon alone interprets find nothing , in this sense , that he might not betake himself unto unallowed courses : but in prosperity keep himself within the Bounds of his vocation , and not be carried beyond it by vain curiosity ; and in adversity expect the help of God , in the use of such remedies as he hath ordained .

[n] V. 15. ] This Verse may be either joined with the precedent , or with the following : I have connected it with both , in my Paraphrase upon it , and v. 16. where I have attended to the Scope of the Wise man in this Chapter ; and accordingly interpreted that and the 17th . Verse ; which will admit of several other Expositions .

They are commonly expounded of Publick Justice ; which ought to be , neither too rigid , nor too remiss and negligent . Insomuch that Melancthon's words are , non dubium est ; there is no doubt he speaks of Political Justice , which governs the things of this life : and consists in a mean , between cruelty and negligence . Too much severity becomes cruelty ; as it was in Aurelian : and too much indulgence confirms men in wickedness , as it was in the days of Arcadius . A good Governour , like Augustus , takes a middle course ; and doth not seek that middle with too much subtilty : but rather , as in God , le ts mercy prevail over judgment . The like admonition , saith he , is subjoined about Wisdom : for , as too much severity becomes cruelty , so too much Wisdom , that is subtilty , becomes cavilling sophistry , and cheating . And thus he interprets ver. 17. that a Magistrate should not tolerate enormous Vices .

Doctor Hammond alone , as far as I have read , makes the 16th . Verse , Be not righteous overmuch , &c. to be the Objection of a Wordling ; who takes that for excess of Duty , which brings any damage , or worldly destruction upon him . Which is answered , saith he , in v. 17. Be not wicked overmuch , &c. that is , the fears , and from thence the prudential ( but oftentimes very impious ) practices of the Worldling , are the more probable Bath , to the most hasty ruines , Vid. Answ. to Cawdry , Chap. 2. Sect. 2.

But this is not coherent , in my Opinion , with the rest of the Chapter ; and therefore I have followed rather the Opinion of Gregory Nazianzen : who interprets it of heat and zeal , more than needs , without reason and discretion : Which , as it makes all the Schisms in the World , so produces a great many other evils . And the same passion , saith he , is both about righteousness , and about Wisdom : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. vid. Orat. XXVI . p. 446.

I shall omit other Interpretations ( which are collected by del Rio ; and more copiously by Hackspan Lib. 2. Miscellan . c. 1. ) and mention only that of Grotius : who expounds it of a vain affectation of Justice and Wisdom . Which Interpretation is in part followed by the Lord Bacon L. VIII . de Augment . Scient. C. 2. Parab. 31. ) whose Discourse upon the Words , I shall not send the Reader to seek , but set it down intirely ; because it is very useful . There are times , saith Tacitus , wherein great Vertues are exposed to certain ruin . And this fate befals men eminent for Courage , or Justice ; sometime suddenly , sometime foreseen afar off . But if Prudence be also added to their other accomplishments ; that is , if they be wary and watchful over their own safety ; then they gain thus much , that their sudden destruction proceeds from counsels altogether hidden and obscure ; by which both envy may be avoided , and their ruine fall upon them unprovided . As for that nimium ( overmuch ) which is set down in the Parable ( since they are not the words of some Periander , but of Solomon , who now and then notes the evils in mens life , but never commands them ) it is to be understood , not of Vertue it self ( in which there is no nimium ) but of a vain and invidious affectation , and ostentation thereof .

A Point something resembling this , the same Tacitus intimates in a Passage touching Lepidus ; setting it down as a Miracle , that he had never been the Author of any servile Sentence , and yet remained safe in such cruel times . This thought , saith he , often comes into my mind ; whether these things be governed by Fate ; or whether it lies also in our own power , to fleer an even course , free both from danger and from indignity , between deformed flattery , and abrupt and sullen contumacy .

[o] V. 17. ] There are those , who by al tirsha understand not , Be not too wicked ; but , Be not too busie ; make not too great a stir , and bustle about the things of this World ( especially in dangerous times ) do not destroy thy self , by too much toil and labour ; or by too much stirring , when it is better to be quiet and sit still . Of which I have taken no notice in the Paraphrase ; and therefore mention it here . For though the word be not used commonly in this sense , yet it is its original signification . And the Advice of the Son of Syrach is something to this purpose , VII . Ecclus 6 , 7.

[p] V. 18 , 19. ] The foregoing Advice He looks upon as so useful , that he presses it further here , ver. 18. and promises more security from such a religious prudence , as teaches us moderation , and yet keeps us strict to our Duty ; than from the greatest Armies that men raise for their defence , ver. 19.

For ( as Melancthon observes ) Alex. Pheraeus was slain by his Wife , and his Brethren ; though he lay in an high Tower , well garrison'd , to which none could ascend but by Ladders . And the Father of Alexander was slain in the midst of a publick Pomp , his Princes and his Guards looking on ; as Julius Caesar also was in the Senate .

Ten mighty men ] every one knows is , in Scripture-Phrase , as much as many mighty men . And so Bochartus interprets that difficult place , XI . Numb. 31. where , speaking of the vast quantity of Quails that came into the Camp , Moses saith , he that gathered least , gathered ten homers ; that is , saith the forenamed Writer , many heaps : for so he thinks homer should be there translated , as it is in some other places , L. I. de sacris Animal . Cap. XV. p. 106. Part. 2.

[q] V. 20. ] Here he seems to limit what he had said before , with this exception ; that no man can be always so wise , and cautious , as never to offend . Which Melancthon truly calls Politica sententia : and refers to lapses in Government ; like that of Josiah ; who was a very good Prince , but perished by engaging rashly in an unnecessary War . And therefore the Character of a Governour , as well as of a man , must be fetcht from the constant strain , and bent of his actions ; and not from particular facts . For he is a good Governour that always intends to do right , though he sometimes miscarry ( as David and the forenamed Josiah ) and he is an ill Governour , who hath no such design , but quite contrary ; though sometime he do well , as Cambyses . The difference therefore must be taken from their perpetual will and inclination .

There are those who connect this Verse , with the next rather than the foregoing : but I have referred it to both , and not unfitly I think ; as may be seen in the Paraphrase upon v. 21.

[r] V. 21. ] Which the Lord Bacon ( L. VIII . C. 2. Parab. 4. ) refers principally to vain curiosity ; and thus discourses upon it . It is a matter almost beyond belief , what disturbance is created by unprofitable curiosity , about those things that concern our personal interest : That is , when we make a too scrupulous inquiry after such Secrets , which once disclosed and found out , do but cause disquiet of mind ; and nothing conduce to the advancing of our designs . For first there follows vexation and disquiet of mind : humane Affairs being so full of treachery and ingratitude , that if there could be procured a Magical Glass , in which we might behold the hatreds , and whatsoever malicious contrivances are any where raised up against us , it would be better for us , if such a Glass were forthwith throne away and broken in pieces . For things of this nature , are like the murmurs of the leaves of Trees , which in a short time vanish . Secondly , This curiosity loads the mind too much with suspicions , and ungrounded jealousies : which is the most capital Enemy to counsels ; and renders them inconstant and involved . Thirdly , The same curiosity doth sometime six those evils which otherways of themselves would pass by us and fly away . For it is a dangerous thing to irritate the consciences of men ; who , if they think themselves to ly undiscovered , are easily changed for the better ; but , if they perceive themselves to be detected , drive out one mischief by another . And therefore it was deservedly esteemed the highest Wisdom in Pompey the Great ; that he instantly burnt all Sertorius's Papers , unperused by himself , or suffered to be seen by others .

Some take this Verse to speak of those , who willingly lend their ears to Informers and Detractors ; who will bring them what is said abroad , whether true or false . And therefore , saith Solomon , since there is no man but who offends sometimes , not thou thy self excepted , do not hearken unto those who reckon up other mens faults ; lest thou hear thy own , from those that are of thy Family . Thus Maldonate .

[s] V. 23. ] Here he seems to resume his Discourse , in the beginning of the Book , concerning the shortness of humane understanding ; and the difficulty of finding the truth and the reason of things . But no account can be given , why he thus starts from his Subject , on a sudden , without any coherence . And therefore I have endeavoured to give another account of this , and the following Verse : Which I have so interpreted , that they may be knit to the foregoing . I cannot say that herein I have followed any Guide , but my own Judgment : which led me to think this to be a continued Discourse . But they that dislike my connection , must rest satisfied ( as far as I can see ) with that of Corranus ( which hath more colour for it , than any other ) who takes this Verse to be a Preface to what the Wise man had to add concerning the subtil Arts of Women to draw men in , if they be not exceeding cautious . Their wits being so versatile , their cunning so sly , and their allurements so many , that he professes he found them inexplicable ; though he had spared no pains to penetrate into them . This he makes the sense of ver. 23 , 24 , 25.

[t] V. 26. ] And then , in this Verse , Solomon gives an account of the danger they are in ; who suffer themselves to be insnared by the Arts of naughty Women ( who are so numerous , that he advises him , who would be good , to be very cautious how he enters into familiarity with that Sex ) who have brought sore calamities upon the greatest men ; such as Samson , David and Paris , and many other besides Solomon himself . The next Verse I have made to relate to that . The two words we translate snares and nets ( to which he compares her heart , i. e. her invention , devices , &c. ) both signifie nets . Only the former signifies the Nets of Hunters ; the latter , the Nets ( or Draggs rather of Fishermen , ( XXVI . Ezek. 5. ) as the LXX . distinguish them . The former indeed is applied also to Fishes , in this Book , IX . 11. and therefore the truer difference perhaps is , that the former signifies finer , the latter courser , but stronger Nets : such as cannot be broken , but will certainly destroy ; as the Root , from whence Cherem comes , denotes . Both these words are in the Plural Number to denote , the vast multitudes that they catch ; and the innumerable ways they have to entangle them , and hold them fast .

[u] V. 28. ] Gregory Thaumaturgus interprets this Verse altogether of their Chastity ; after this manner : I have found a chaste man , but never a chaste woman : And , indeed , of that he is speaking , which makes this sense not unreasonable : though I have not so restrained it , nor do I think this is to be lookt upon , as the true Character of Women , in General , in all Ages , and Countries ; but of such only as Solomon was acquainted withal ; and of those in that , and the neighbouring Nations ; especially of Women there excelling in beauty , which commonly betrayed them to their ruine , and to the ruine of others ; without an extraordinary Grace to preserve them .

[x] V. 29. ] In the beginning of this Verse , Melancthon thinks , Solomon speaks not of the first creation of man , but of the Rule of mens actions , which God proposed to them : The sense being , as if he had said , God instituted a good Order how men should behave themselves in all things ; but they contrive how to go beyond their Bounds . As David , for instance , had many Wives of great beauty ; but he would not be content without another mans . Antony . had a great power , but he would be a Monarch : which is the fault of many other Great Men.

This I have not altogether neglected ; and also taken notice of de Dieu's Interpretation of the last words of the Verse , Men sought out the thoughts of the great or mighty : taking Rabbim for Magnates . That is , not contented with his own condition , he affected to be like the Angels , nay like God .

Maimonides refers it to the evils and miseries man draws upon himself , here in this World : understanding by cheschbonoth ( inventions ) mans foolish reasonings , whereby he precipitates himself , into all the evils he endures . For he thinks he wants this and that , when he doth not : and he thinks this and the other thing makes him miserable , which hath no hand in it . But we may say as Malachi doth ( I. 9. ) this hath been by means of your own selves ; and as this Wise man elsewhere ( Prov. XIX . 3. ) The foolishness of man perverteth his way ; and his heart fretteth against the Lord . More Nevochim , Pars III. Cap. 12.

The common Editions of the LXX . may be corrected out of Epiphanius Haeres . XLIX . who quotes this Verse thus — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( in the common Editions , even in the Polyglott Bible , it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , most absurdly ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 According to which I have , partly , framed my Paraphrase , taking 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to refer to the Understanding , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to the Will : But I have attended also to the common reading , in the latter end of the Verse ; which is , not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

CHAP. VIII . ARGUMENT .

In this Chapter the Wise man pursues the design of the former . Wherein he having given several Advices , as a proper remedy for the vanity and trouble we find in all things ( the principal of which are seriousness , mindfulness of our mortality , integrity , meekness , patience , prudence , in not exasperating men when we can avoid it , caution in conversation with Women ) he now adds several other of no less moment ; which have respect not only to private , but also to publick persons . And they amount to this ( that I may give as short a Summary as I can of the Chapter ) to show how happy we all should be , if both Subjects , and Princes also would be advised and considerate . But if they be not , good men should make themselves less miserable , by not being either too much disturbed at it , or giving any publick disturbance ; much less by disbelieving Providence , though they do not see the World governed , as they would have it , to the encouragement of the good , and the punishment of the bad : but to enjoy what they can honestly , in the present condition wherein they are : and be contented and submit to the Divine Government ( though we do not understand it ) when any alteration comes : and not add this affliction unto all the rest , anxiously to enquire into those things , of which we are not able to give an account .

1. WHO is as the wise man ? and who knoweth the interpretation of a thing ? a mans wisdom maketh his face to shine , and the boldness of his face shall be changed .

1. THere is no man so happy , as he that is wise enough to understand , and to live by these Rules : But let that man remember also , that as true Wisdom gives the greatest comfort , confidence and courage to himself , so it is apt to make him kind and gentle unto others ; And therefore let no man pretend unto it , unless it dispose him unto such Vertues : For the deeper insight he hath into men , and business , and things , and the better able he is to solve all doubts and difficult Cases , and thereby satisfie both himself and other men ; the more friendly , courteous and affable should he be to all ; and the more humble , meek and gentle also : Which is far more Majestical , and will gain him greater reverence , than austerity , surliness , and pride . See Annot. [a] .

2. I counsel thee to keep the kings commandment , and that in regard of the oath of God .

2. And let no man think I have respect merely to my self , in what follows , because I am a King ; but look upon this as a principal Point of Wisdom , both for his own , and for the publick safety ; to live in dutiful Obedience to the Kings Edicts , and Commands , which do not thwart the Laws of God : and that , not merely for fear of his displeasure , and the penalty of the Law , if it be broken or neglected ; but out of respect to God , whose Minister he is ; and whom his Subjects called to witness unto the sincerity of their hearts , when they swore true faith and allegiance to him . See Annot. [b] .

3. Be not hasty to go out of his sight : stand not in an evil thing , for he doeth whatsoever pleaseth him .

3. Let not thy passion transport thee to show the least disrespect to him , much less to refuse his Commands unmannerly , or to do any thing that may throw thee out of his favour ; but , if thou hast offended him , let thy next care be not to persist obstinately in thy errour , but to humble thy self and beg his pardon : not imagining thou canst flee so fast from his anger that it shall not reach thee ; for his power is so large , that it will , one time or other , lay hold on thee and punish thee . See Annot. [c] .

4. Where the word of a king is , there is power : and who may say unto him , What doest thou ?

4. For the Kings Commands are backt with Power ; so that , if he give Sentence against thee , his Officers are ready to do Execution immediately : never examining whether it be right or wrong ; but holding themselves obliged to do as he bids them . And indeed who may question him , or call him to an account , that hath no Superior ? Or who can controul him , that hath all the power of the Kingdom in his hands ? See Annot [d] .

5. Whoso keepeth the commandment shall feel no evil thing : and a wise mans heart discerneth both time and judgment .

5. Therefore , not only for Conscience sake , but , for thy own safety and security yield obedience to the Kings Commandment ; for so thou shalt avoid the trouble both of thy mind and of thy body : And if thou pretendest to Wisdom , show it , not in opposing him and contending with him but , in a prudent declining what thou canst not honestly do ; and in observing and taking the fittest Season , and in the most inoffensive and winning manner , to insinuate good advice , when the King commits an errour . See Annot. [e] .

6. ¶ Because to every purpose there is time , and judgment ; therefore the misery of man is great upon him .

6. For want of which sort of prudence men suffer very much : because there is a certain season for , and a certain manner of , doing every thing ; which if it be not understood ( and it requires no small pains to be able to discern it ) or not embraced , it is not only impossible to be done , but many and great inconveniences insue upon that oversight , or neglect . See Annot. [f] .

7. For he knoweth not that which shall be : for who can tell him when it shall be ?

7. For no man can be sure that the like opportunity will return again : future things being so much in the dark , that neither he , nor any one else can inform him what shall be hereafter ; or when that will come , which in the course of things may probably be expected . See Annot. [g] .

8. There is no man that hath power over the spirit to retain the spirit : neither hath he power in the day of death : and there is no discharge in that war , neither shall wickedness deliver those that are given to it .

8. But let no Prince , though never so great , presume hereupon to abuse his Power to Tyranny , because he hath no Superiour to controul him ; but remember these things following . First , that though he command over mens bodies , yet he hath no dominion over their minds and spirits ; nor can he hinder them from thinking what they please , no more than he can the Wind , from blowing where it listeth : and next , that he cannot command them long ; for Death will come , and irresistibly seize on him , as well as on the meanest man : nay , he cannot rule the Chances of War , nor promise himself certain Victory in the day of Battel : or if he have had a great while good success , yet neither his policy , nor his power , shall be able always to defend him from the vengeance that will be taken , of the injustice , cruelty , and impiety which he exercises in his Government . See Annot. [h] .

9. All this have I seen , and applied my heart unto every work that is done under the sun : there is a time wherein one man ruleth over another to his own hurt .

9. There is no reason therefore to be so much as ambitious of great power ; for in the view I have taken of all manner of things in this World , which I have weighed also and considered duly , I have observed that sometime unlimited power breaks it self in pieces : and the Dominion to which a man is promoted , ends in his own ruine , as well as theirs whom he pillages and tyrannically governs . See Annot. [i] .

10. And so I saw the wicked buried , who had come and gone from the place of the holy , and they were forgotten in the city where they had so done : this is also vanity .

10. And , among other things , I also observed such wicked men carried to their Graves , who had been honoured as gods while they lived , because they were God's Ministers , and sate in the Judgment-Seat , in that very place where He himself is present ; but were no sooner gone , but they were forgotten , in that very City where they had enjoyed such high Authority : so vain is the Pomp wherein Great Men live , and wherein they are buried ; which vanishes together with them , and , if they were not good in their place , is no more remembred . See Annot. [k] .

11. Because sentence against an evil work is not executed speedily ; therefore the heart of the sons of men is fully set in them to do evil .

11. But these Observations move not vain men , who look no further than their present prosperity . For though God hath pronounced a dreadful doom against all wicked men , and especially those that abuse their Power unto tyranny over others ; yet because execution is not presently done upon them , but they live in all earthly splendor , both they , and others also , by their example , grow more audaciously presumptuous in their wickedness ; and think of nothing but doing mischief , by rapine , and all manner of iniquity in the World . See Annot. [l] .

12. ¶ Though a sinner do evil an hundred times , and his days be prolonged , yet surely I know that it shall be well with them that fear God , which fear before him :

12. Not considering or believing this , which I am assured of , as an undoubted truth , that though such a powerful Sinner commit innumerable spoils upon his poor Subjects , and no harm befal him a long time ; yet , as God will make those good men an amends whose reverence to his Majesty makes them chuse rather to suffer than to sin ; and , notwithstanding all their oppressions , maintain their integrity , and continue in awful obedience unto Him , and unto their Governours : See Annot. [m] .

13. But it shall not be well with the wicked , neither shall he prolong his days , which are as a shadow ; because he feareth not before God .

13. So he will take a time to punish that impious Tyrant because he despises God and his Providence , and fears not his Divine vengeance : Nor are we without Examples of such men , who have hastned their own ruine ; and by their violence shortned their Reign ; and vanished away suddenly , like a shadow .

14. There is a vanity which is done upon the earth , that there be just men unto whom it happeneth according to the work of the wicked : again , there be wicked men to whom it happeneth according to the work of the righteous : I said that this also is vanity .

14. Such Examples , indeed , do not deter them from wickedness , because they see Instances on the other side ( which is an afflicting consideration ) that vertuous men sometimes fall into such miseries , as the wicked rather deserve to suffer ; and , on the contrary , those impious men enjoy all the prosperity , which one would think , belongs only to the righteous : This , I have acknowledged already , is the lamentable condition of things , and a great part of the trouble of this World ; to which I have given the best satisfaction I could , III. 17. V. 8. See Annot. [n] .

15. Then I commended mirth . because a man hath no better thing under the sun , than to eat , and to drink , and to be merry : for that shall abide with him of his labour , the days of his life , which God giveth him under the sun .

15. And must again commend that advice wherewith I concluded one of these Discourses ( III. 22. ) that this ought neither to discourage a man in vertuous proceedings , nor make him careful and solicitous about events ; but only move him , in the fear of God ( of which I just now spake , v. 11. ) to be merry whilst he may : For there is nothing better , than soberly and freely to enjoy the present good things , which the bounty of God bestows upon us ; with thankfulness to Him , and charity to others : For when a man , by his pains and labour , hath gotten a great Estate , this is all that he can call his ; God having only lent him what he hath , for his present use , while he tarries here in this life ; and then he must resign it unto others , and give an account , how he hath used it , unto Him . See Annot. [o] .

16. ¶ When I applied mine heart to know wisdom , and to see the business that is done upon the earth : ( for also there is that neither day nor night seeth sleep with his eyes . )

16. In this therefore rest satisfied , and do not trouble thy self with curious inquiries , Why things are administred with such inequality , as is beforementioned : for I have travelled , as much as any Body , in that disquisition , and , with great application of mind , have made a most diligent search into the causes and reasons , of the whole management of affairs here in this World ( my mind being one of those , that is as eager and greedy of Knowledge , as others are of Riches ; for which they toil all day , and take little rest in the night . ) See Annot. [o] .

17. Then I beheld all the work of God , that a man cannot find out the work that is done under the sun : because though a man labour to seek it out , yet he shall not find it ; yea further , though a wise man think to know it , yet he shall not be able to find it .

17. But this was all the satisfaction at which I could arrive , That the Providence of God , without all doubt , governs every thing in this World ; but why He suffers the wicked to prosper , and the vertuous to be oppressed by them ; why he doth somerime speedily cut off a wicked Tyrant , and sometimes defer the execution so long , that he lives to do a World of mischief , and yet goes perhaps to his Grave in peace ( v. 10. ) it is impossible to give a full account : For there is little or nothing that any man can know of the secrets of his counsels , or indeed of any other of his Works ; which are inscrutable by us , though a man take never so much pains to find them out ; nay , though the wisest man in the World make it his constant business , he will be still forced to confess his ignorance ; and the height of his knowledge will be to know , that God's ways are past finding out .

ANNOTATIONS .

[a] V. 1. ] To the advices he had given in the foregoing Chapter , he now adds some new ones ; the first of which is this ; that the Wisdom which will make us happy in this World , must not make us morose and supercilious , severe and rigorous ; but kind and benign , gentle and easie . And the more we know , the more humble we ought to be : and , by the very cheerfulness and pleasantness of our countenance , invite others to us ; and not by our frowning , forbid them , or make them afraid to approach us .

This I take to be the meaning of the first Verse ; in my Paraphrase upon which , I have had respect to several acceptations of the several Words , which it will be too long here to give an account of . They that will consult Interpreters will find how they vary ; and therefore I shall only mention the Exposition of Melancthon upon the latter part of the Verse ( which is not commonly known ) which following the LXX , he thus translates : Wisdom is the light of a mans countenance ; but a pertinacious ( or impudent , obstinate ) person is worthy of hatred . Which he explains in this manner , that Wisdom which can judge aright , when severity is profitable , or when lenity will do best , when it is fit to make War , when to be quiet ; brings a man great gladness ; but a pertinacious person , who is stiff and obstinate in his Opinion ; and will not hearken to those that give him good counsel , but follows the motions of his own anger and obeys his passions , destroys himself and others . As the pertinacious humour , for instance , of Pericles and Demonsthenes was most pernicious unto all Greece .

[b] V. 2. ] This pertinacious humour shows it self oft-times , in opposing the Sovereign Authority : whereby men create to themselves and others , great troubles in this World . And therefore Solomon advises men in the next place ( desiring them not to dislike the counsel because a King gives it ) to live in dutiful subjection to their Prince ; as a singular means of leading a happy life . For it is hard to say , whether the Prudence and Justice of a Sovereign , in ruling well ; or the humble and peaceable spirit of the people in complying with the established Orders ; contribute most to the publick Welfare . Certain it is , that it is much safer and easier ( as well as more honest ) to submit and be quiet , than to contend and unsettle the peace of Kingdoms ; though Princes do not govern as they ought .

Melancthon makes this Verse to contain two Precepts ( as the LXX also seems to do ) in this manner : Observe the Commandment of the King ; and the word of the Oath of God . A Sentence , saith he , exceeding worthy of consideration and remembrance : in which he commands us to observe the Command of the King ; but with this restriction , that we observe the Law of God , and do nothing contrary unto that . For he calls the Law the Oath of God ; because God made the Sanction of it , in promises and threatnings with an Oath . But this Interpretation wholly neglects one word in the Hebrew , viz. al : and it draws both dibrath and shebuath Elohim from their ordinary and usual sense , to a meaning that is forced and strained . For which reason another Exposition is not natural ; which makes this indeed one Precept ; but instead of taking the latter part of it for an obligation to observe it , turns it into a restriction of it ; in this manner : Keep the Kings Commandment , but according to the Oath of God ; that is , as far as Religion and the Faith we owe to the great Lord of all will suffer .

This is true , but not the true sense of the Hebrew word for Oath ; which some would have relate to the Covenant made with God in Circumcision ; which is still further off from the business than the Notion which Melancthon had of it . Our Translation is the plainest and most literal ; be obedient to the King , and that in regard ( or because of the matter ) of the Oath , to which God is a Witness , and a severe Revenger of the breach of it . From which a modern Interpreter doth not much vary : whose words it will not be unprofitable to set down in this place ; which run thus in English . Regard the Kings mouth , i. e. Do whatsoever comes out of his mouth ; whatsoever he commandeth and appointeth , out of that Authority which he hath by Divine Ordinance : and chiefly the intention of the Oath of God ( so he translates the latter part of the Verse ) " that is the Oath whereby every one citeth God as his Witness and Judge , that with a good Conscience he will obey the King ; because God hath so commanded . Thus Joh. Coch. Which Oath is either tacit the very being in the condition of a Subject , carrying with it ( as the late Primate of Armagh speaks ) by implication , a silent Oath of Fidelity and due Obedience ) or express , in the direct Form of an Oath , which Princes have , for their better security , been wont to exact of their Subjects . There is an ancient Form , still remaining in Vegetius , of the Oath wherein the Souldiery bound themselves to the Christian Emperours : By God , and by Christ , and by the holy Ghost , and by the Majesty of the Emperour ; which , next after God , was to be loved , and honoured . L. 2. Cap. 5. Where he adds this remarkable reason for it ; because to him , when he hath remarkable the Name of Augustus , faithful Devotion is to be performed , and all vigilant service paid , as unto a present and corporeal God . The violation of which Oath , though made to an Heathen Prince , how heinously God takes ; even as a despising of an Oath made to himself , and a breach of his own Covenant , those terrible threats do sufficiently demonstrate ( XVII . Ezek. 12 , 13 , 14 , &c. especially v. 19.20 . ) Which are denounced against Zedekiah , who rebelled against the King of Babylon ; who had made him swear by God , 2 Chron. XXXVI . 13.

Some of the Pharisees were the first that we read of , who would not take this Oath of Allegiance : but ( as Josephus tells us , L. XVII . Antiq. Cap. 3. ) boasting themselves to be the most exact Observers of the Law of God , and therefore the most in his favour ( while they were full of inward pride , arrogance and fraud ) dared openly to oppose Kings , and presumed by their motions to raise War against them , and annoy them : refusing , saith he , to take the Oath , when all the Jews had sworn to be faithful to Caesar . Of this Sect , he adds , there were above six thousand : who were so far from lessening their crime by this refusal , and making what they did against his Authority to be no Rebellion : that it heightned it very much , and was in it self a piece of Rebellion : they having a natural Allegiance unto him , by being born his Subjects .

There are some who from the beginning of this Verse , argue this Book not to be Solomon's : because he saith of himself , I observe the mouth ( i. e. Commandment ) of the King . So they translate the first words : which the LXX translate as we do ; and so do the Chaldee , the Syriack , and Arabick Interpreters . For though the Hebrew word be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ego I ; it signifies nothing to this purpose ; because he doth not say I observe , but simply I ; do thou observe . There being a distinctive Note between 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 I and what follows : showing that it is a short Form of Speech , to be supplied by some such word as this , I say , or I command , or counsel ; or rather charge thee . And the reason perhaps why the principal Verb was omitted , might be as the learned Primate of Ireland , Usher , conjectures ) because no word could be found significative enough to express the deepness of the Charge .

Some may think that I have dilated too much upon this Verse : but they may be pleased to consider how useful , if not necessary it is , at this time , when men begin again to plead the lawfulness of resistance . Which is so plainly condemned in this Place , that the most learned Assertors of the Old Cause , were extremely puzzled to make it agree with their Principles in the late times of Rebellion . There is one who ( in his Book called Natures Dowrie Chap. 21. ) calls in the assistance of a great many Hebrew Doctors to help him to another Translation of the words ; and yet after all is forced to acknowledge that our English is right enough : and is content to admit it , with this Proviso , that the King manage well the affairs of the Common-wealth . As much as to say , do what they would have him .

[c] V. 3. ] The first word in this Verse is capable of several senses , which I have endeavoured to express in the Paraphrase . For it originally signifies such a passion and perturbation ( particularly that of anger and terror ) as makes a man precipitant in his motions : being translated sometimes by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and sometimes by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the LXX : And the meaning of the Wise man is , that in pursuance of the foregoing counsel ( v. 2. ) we must take care , if we desire to live happily , to suppress our passions ; and not to show the least discontent with the Government : especially not hastily and rashly to fling our selves ( as we speak ) in a fume , out of the Kings presence , on any occasion : much less receive his Commands with impatience ; or , which is worst of all , incur his just displeasure by sullen disobedience . For though we may think to escape the effects of it , we shall find our selves deceived : Princes having long arms ( as the Phrase is ) to reach those that offend them ; though they flee never so far from them . This is the sense of v. 3.

[d] V. 4. ] And it is further enlarged in this Verse : where Symmachus translates the first words thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for the Command of the King is authoritative ; carries such authority with it , that it will be executed . For the word Shilton ( from whence learned men have not unfitly derived the Titles of Sultan and Soldan ) denotes such a power as over-powers , and cannot be resisted : like that of Death ( v. 8. ) to which all must submit .

And so it follows , in the end of this Verse , Who may say unto him , What doest thou ? i. e. first , Who hath any authority to call him to an account ? as much as to say , none hath , but God alone . According to that of an eminent Rabbi ( quoted by the forenamed Primate in the entrance of his Book about Obedience ) No Creature may judge the King , but the Holy and Blessed God alone . To allow the people ( either collective , or representative ) to have power to do it , is to make them Accusers , Judges and Executioners also , in their own cause ; and that against their Sovereign . Nor secondly , Can any man safely attempt it ; but he shall meet with punishment either here or hereafter . Which is no new Doctrine , but the same with that of St. Paul ( as Luther here honestly notes ) they that resist , shall receive to themselves damnation ; which none shall be able to avoid . Therefore it is safest simply to obey Magistrates . Which he repeats again upon v. 7. A man cannot do better than simply to obey . So Preachers , saith he , should exhort the tumultuous and seditious . For judgment , vengeance , or punishment , is ordained and decreed by God , to all the disobedient : which none shall escape . And thus much the Author of Natures Dowry is forced to acknowledge from the evident light he saw in this place ; that the scope of the words is , that as we tender our own safety , we ought not to withstand the Magistrate in his Edicts , which are consonant to the Word of God . And it is Wisdom , saith he ( out of Elisha Gallico an Hebrew Interpreter ) in a private man , when the Magistrate enjoins what is repugnant to God's Will , to remove out of his Dominions , rather than contest with him . Which some conceive to be imported by the word telec ( go out , or go away ) in the foregoing Verse .

[e] V. 5. ] From whence he again concludes it is the most prudent course , as well as most honest , to comply with those that have authority over us , in a dutiful obedience , or humble submission . So I have expounded the word Commandment , for the Commandment of the King before mentioned . Which if we do not oppose , it is the way to preserve us from knowing sorrow ; as we speak , very agreeably to the Hebrew Phrase in this place ; if by evil thing we understand the evil of Punishment , rather than of sin Many indeed by Commandment understand the Precepts of God ; which if we keep we shall not fall into any Evil practices ; particularly , not into Rebellion . Which is a good sense , and the Reader may follow which he pleases : for the latter part of the Verse will agree with either . Wherein he suggests that the wisest thing we can do , when Princes require any thing grievous unto us ; is not to rebel ; but , to watch the fittest opportunities to petition for redress : and that after such a manner as may not give offence : So I have expounded time , and judgment , in this , and in the next Verse .

[f] V. 6. ] For the truth is , a great part of the happiness of our life , depends upon our discretion in observing and chusing , the fittest opportunity for every thing , and the right manner of doing it . Especially when we have to do with Kings , and Great Persons : concerning whom the Wise man may still be thought to speak ; both in this , and in the following Verses .

[g] V. 7. ] If the Hebrew reading would bear it , the Vulgar Translation ( which the Syriack follows ) of this Verse , hath given an excellent reason , why a man is at such a loss to discern what is fit for him to do upon all occasions ( especially how to direct his behaviour towards Kings ) Because he knows little of what is past ; and less , or rather nothing , of what is future . For Prudence consists in the remembrance of things past , consideration of things present , and foresight of things likely to come hereafter .

Luther refers it wholly to the miserable condition of a Rebell , in this manner , He desires various things and hopes for mighty matters by his disobedience , but is lamentably deceived . For of the very impunity which he promised himself , he cannot be secure ; but in an hour when he thinks not of it , Judgment overtakes him and he perishes in his disobedience . In short , the wicked contemns present obedience ; and minds not future punishment . The Wise man acts quite otherways ; and remembring what mischiefs attend upon the rebellious , is studious therefore to be obedient .

[h] V. 8. ] Hence he takes occasion to give some good Advice to Princes themselves ( which seems to me the plainest sense of this Verse ) not to abuse their Power , because none can withstand them , or so much as question them : but to remember how weak they are upon many accounts ; and therefore ought to be moderate in their Government , if they intend to live happily . For otherwise they must expect their peoples hatred ; which they cannot hinder , no more than they can Death , which is not in their power to resist And if they be engaged in . War , they will find their Subjects assist them so coldly , that it may endanger the loss of their Crown . So that Clause may be understood , which we translate , there is no discharge in War ( the word that being not in the Original ) that is , it will be too late then to discharge their Subjects from the heavy burdens , whereby they have oppressed them ; when they have need of their service against an Enemy . Or , as I have expressed it in the Paraphrase , they cannot command what success they please in War ; but the event will be dubious : taking the word Mislachat for a Dart , a Javelin , or such like Weapon ; which we cannot direct and guide in that confusion , so as certainly to hit the Mark at which it is thrown . So the Targum translates it , Nor do the Instruments of Arms profit . Or we may take it for a Commission to raise Forces ( it being but once more used in the Bible , LXXVIII . Psal. 49. and there the Mislachat of evil Angels , seems to be a Company of Angels , sent with a Commission to do the Execution there mentioned ) which is too late to issue in the day of Battel , if he be beaten : or , if he be not , yet let him not flatter himself ( which is the sense of the last Clause of the Verse ) as if he should alway escape ; for the Divine Justice will one day lay hold on him , and punish him .

Thus , with reference to Princes , the LXX seem to understand this Verse : who having said v. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the King commands with Authority , thus translate the first words of this , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but no man ( no not the King himself ) hath authority in all things ; for example , not over the spirit of a man . But this Verse also may be expounded ( as some Interpreters understand it ) to be a continuance of the foregoing Discourse ; in this manner ; that no man can bridle the wrath of the Prince ( by spirit understanding anger ) or hinder the irruption of it . And it is in vain also for men to seek to save themselves from the Sentence of Death which he hath pronounced against them : for if they should wage War with him , it is not likely they would overcome or escape in the day of battle ; or , if they did , they would meet some time or other with a just punishment for their Rebellion . Which is the meaning of the last Clause ( if the words be thus taken ) Wickedness that is , Rebellion ) shall not deliver those that are the Authors of it .

[i] V. 9. ] This , and the following Verse , agree very well with that Exposition which refers v 8. to Princes : who sometimes are advanced to rule over others , to their own hurt . So we translate the last words of this Verse ; which Luther ( who is not alone in that Opinion ) will have still to belong to Subjects , over whom a Prince is sometimes placed to be a Scourge unto them . Notwithstanding which , saith he , the Kings Commandment is to be observed , and Sedition not to be moved . Which he repeats again ( so full he was of this Doctrine ) The Wise man here grants that there may be evil Governours , to punish their Subjects ; and yet these also are to be tolerated .

[k] V. 10. ] This Verse I have taken wholly to belong to wicked Rulers ; because all the ancient Translations do so , as well as our English . Though most of the modern Interpreters will have the first part of the Verse to refer unto wicked Governours , and the latter part unto good ; whose memory is abolished , when the other ( so bad is mankind ) are extolled and honoured : For which I see no reason , but look upon it as contrary to the design of the Wise man , in this place ; and therefore I have rejected it .

The place of the Holy ] may be expounded divers ways ; but it seems to me most natural , to take it for a Periphrase of the Place of Judgment ( mentioned III. 16. ) in which the Judges sustained the Person of God : who was in their Assembly , and judged in the midst of them , LXXXI . Psal. 1. Whence the Judgment-Seat was called the place of the holy , i. e. of God the Holy one of Israel : whom the Jews now constantly call by the Name of the Holy , that most Blessed one . St. Hierom understands it of the Temple ( but then it must be translated , not the place of the holy , but the holy place , which is not agreeable to the Hebrew ) and expounds the words thus , The wicked buried , who were esteemed Saints in the Earth ; and while they lived were thought worthy , Princes in the Church , and in the Temple of God . I have sometimes thought that the words might , according to this sense of the holy place , be thus word for word rendred out of the Hebrew ( if the Grammarians will permit Holy here not to be a Substantive ) I saw the wicked buried , and they ( that is , such as attended their Funeral ) came , and even out of the holy place followed . That is , the very Priests waited on the Herse , to do them the greater honour . Or thus , The Funeral Pomp reached from the very Temple , to the Place of Burial .

[l] V. 11. ] From hence he takes occasion to show what is the very root of mens malicious and incurable wickedness . And the first thing to which he ascribes it is , their thriving a long time in evil courses ; which makes them hope this prosperity will continue to the end of their days . And if they can but live splendidly ; they care not what becomes of them when they die . Now though there be a pithgam a Decree , a definitive Sentence ( as the word signifies ) passed against them ; yet nothing being done upon it , so soon as we expect ; it both hardens the heart of those Sinners , and mightily discourages better men : who hereupon grow angry , or flag in their Duty : to both which Luther would have what follows referred .

But it properly belongs to the Evil-doers , who upon the suspence of the Judgment passed upon them , sin on with great confidence ; and have nothing else in their thoughts but malicious contrivances . Both which may be denoted by this Phrase , their heart is filled in them to do evil .

[m] V. 12 , 13. ] Yet this is not to be understood , he here shows , without exception ; but sometimes the Divine Justice proceeds to quick execution . Which is a thing noted by Heathens themselves , that God cuts Tyrants short ; and suffers them not to ravage so long , as they hope to do . And thence they exhort them to moderation ; according to that of Stesichorus , quoted by Aristotle in his Rhetoricks ( as Melancthon here observes ) Do not injure any man , for the very Grashoppers will chirp it in the Fields . That is , the Poor , who are oppressed , send out their Complaints , and move God to punish such Tyrants .

[n] V. 14. ] Here he discovers the other root of mens incurable wickedness , viz. the examples they see of , those who live vertuously , and yet live miserably . Which proves a great scandal to those who admire worldly things too much : and makes them angry , at least , to behold how all was given heretofore , for instance , to wicked Priests , and now godly ones have scarce bread to put into their mouths . They are the words of Luther , who observes that Souldiers have better Pay , than many of Christ's Ministers ; who are to lead his People , and conduct them unto Heaven .

[o] V. 15. ] Notwithstanding which , the Wise man advises him that would live as happily , as the state of things here will permit , not to grow sullen at this ( v. 15. ) much less to doubt of God's good Providence ; nor to be disturbed , though we are not able to give a reason , why vertuous men suffer very much , when the wicked at the same time escape . Which I take to be the meaning of the two last Verses ; which I have referred to our ignorance of this particular matter ; as St. Hierom also doth , whose words are these : He that seeks the causes , and reasons of things , why this or that is done , and why the World is governed by various events ; why one man is blind and lame , and another is born with eyes and sound ; one is poor , and another is rich ; this man is noble , that inglorious ; he gets nothing by his enquiry but only this , to be tormented in his own Questions , and to have his Disputations instead of a Rack ; and yet not find what he sought .

That word in the Hebrew which we translate because though , is found only in this place ; but from the I. Joshua 7. ( where it is found in composition ) the Doctors conclude it signifies , for that , or because of ; and so the meaning here is , that a man shall not be able by all the labour and pains he can take ; no though he be a Wise man that is thus laborious , to discover the reasons of things , and give an account of the difference which he observes , in the Divine Dispensations .

CHAP. IX . ARGUMENT .

This Chapter begins where the foregoing ends ; the Wise man proceeding still to justifie what he had observed , about the most puzling Question in the World : Why the good and bad fare all alike , without any constant visible distinction ? His resolution , cautions , remedies , about this matter , will appear so plainly in the Paraphrase and Annotations , which I shall annex to it , that I will give no large account here of this Chapter ; but only note that the summ of it is this : That the confusion of things here below , should not move us to discontent ; much less incline us to irreligion : but rather dispose us , with thankfulness and sobriety , to enjoy freely that portion of good things , while we have them , which God hath given us . Neither slackning our diligence , nor trusting to it alone ; but depending on Gods wise Providence , which , notwithstanding that seeming confusion , governs all events : disappointing many times the most likely and applauded means ; and again succeeding the most unlikely and contemptible . Which should move us to commend our selves and concerns unto God ; and then , above all things , to value and study true Wisdom and Prudence , in the management of all Affairs : as far excelling mere power , of which we are foolishly ambitious .

1. FOR all this I considered in my heart even to declare all this , that the righteous , and the wise , and their works are in the hand of God : no man knoweth either love or hatred , by all that is before them .

1. THis is no rash Assertion , for I Solomon affirm again ( VIII . 16. ) I have deeply considered all that belongs to this matter , with earnest desire and endeavour to give a clearer account , and fuller resolution of it , than this , which is all I can say : that though good men and prudent are under the care of God ( which must satisfie them in all events ) by whose special Providence , both they and their undertakings and affairs , are approved , directed , governed and defended ; yet ( such a Secret there is in it ) they prove sometimes so unsuccessful , that no man can know by any thing that befals them , or others , how God stands affected towards them : but will conclude very falsly , if he judge that God loves him who hath all that his heart desires ; or that he hates him , who is sorely afflicted . See Annot. [a] .

2. All things come alike to all , there is one event to the righteous and to the wicked ; to the good and to the clean , and to the unclean : to him that sacrificeth , and to him that sacrificeth not : as is the good , so is the sinner : and he that sweareth , as he that feareth an oath .

2. For there is no certain and constant distinction made between one man and another , in the destribution of things in this World ; but they all fare alike , especially in publick calamities : a righteous man , for instance , perishes in a Battel as well as the wicked ; he that keeps himself pure and undefiled dies in a Pestilence , as well as the filthy and unclean ; he that worshippeth God in sincerity and truth suffers by Storms , Shipwracks and Inundations , &c. as well as a prophane person or an Hypocrite ; and on the contrary a Blasphemer of God , nay a perjured Wretch prospers and thrives , as much as he that dreads the holy Name of God , and dare not rashly , much less falsly , take it into his mouth . See Annot. [b] .

3. This is an evil among all things that are done under the sun , that there is one event unto all : yea , also the heart of the sons of men is full of evil , and madness is in their heart while they live , and after that , they go to the dead .

3. This ( it must be acknowledged ) is one of the most grievous things in this lower World , that all things being thus blended together without any distinction , some draw from thence this lewd and wild Conclusion , That there is no difference between Vertue and Wickedness ; and therefore take the greatest licence to do evil confidently and boldly all their life long : pursuing their own lusts and passions so furiously , that they hasten their end ; and Death , which spares no Body ( but is the most common of all other things ) seizes on them , before they think of it . See Annot. [c] .

4. ¶ For to him that is joined to all the living , there is hope ; for a living dog is better than a dead lion .

4. But who would chuse to be a Companion of these mad men , who run themselves so fast out of all hope ? which still remains ( in the midst of all our changes here ) as long as a man remains in the number of the living ; but is lost when he is dead : in which respect the meanest and most contemptible person here in this World , hath the advantage of the greatest King , when he is gone out of it . See Annot. [c] .

5. For the living know that they shall die : but the dead know not any thing , neither have they any more a reward , for the memory of them is forgotten .

5. For while men live and are well , they have sense and relish of such things as they possess ; and , knowing they must die , are taught thereby to use them with a sober freedom : because when they are gone from hence they become perfect Strangers to all things here , and can no longer enjoy and benefit of their labours ( IV. 9. ) the fruit of which falls into the hands of other men , who never so much as think what is become of them .

6. Also their love , and their hatred , and their envy is now perished ; neither have they any more a portion for ever in any thing that is done under the sun .

6. Nor doth it then signifie any thing , whether a man was loved , or hated , or envied by them ; but all these passions are so extinguished with them , that no body courts their favour , nor fears their ill will or displeasure : for , though they have been never so powerful , they have nothing more to do with us here in this World ; nor can we , if we would , transmit any of our enjoyments to them , in the place where they are .

7. ¶ Go thy way , eat thy bread with joy , and drink thy wine with a merry heart ; for God now accepteth thy works .

7. And therefore shaking off both all anxious cares , and also all perplexing thoughts about God's Providence ( v. 1. ) excite thy self , by the remembrance of Death , to a cheerful enjoyment of those good things present , which thou justly possessest : use them while thou hast them , with a well-pleased , contented , nay joyful mind ; believing , if thou hast approved thy self to God in the rest of thy Works , it is very acceptable to Him , that thou shouldst thus rejoice in his love ; who hath made all things here for the service of man , and blessed thee with a comfortable portion of them . See Annot. [d] .

8. Let thy garments be always white ; and let thy head lack no ointment .

8. For which reason , do not live either sordidly or sadly ; but , at all seasonable times , entertain thy self and thy Friends liberally , with such pleasures as may recreate and refresh thy spirits , after thy honest labours : for innocent mirth , suitable to thy condition , is as becoming those that are good , as the filthy delights of men lewdly voluptuous are abominable . See Annot. [e] .

9. Live joyfully with the wife whom thou lovest , all the days of the life of thy vanity , which he hath given thee under the sun , all the days of thy vanity : for that is thy portion in this life , and in thy labour which thou takest under the sun .

9. Flee therefore Adultery and Fornication , but solace thy self exceedingly with thy own Wife ; and , loving her with the most tender and constant affection , take all the comfort her Society can afford : for it is the greatest God hath provided for Mankind , in this troublesome life ; and therefore both seek for such an one as thou canst love ; and , when thou hast her , delight thy self in her Company with such unalterable kindness , as may help to sweeten the afflictions to which we are subject in this World : for thou canst reap no other fruit of all thy toil in this life , but to take an innocent pleasure , with tranquility of mind , in such good things as these , which the Providence of God bestows upon thee . See Annot. [f] .

10. Whatsoever thy hand findeth to do , do it with thy might ; for there is no work , nor device , nor knowledge , nor wisdom in the grave whither thou goest .

10. In which , that thou mayst take the sincerest pleasure , let it not make thee slothful , much less dissolute ; but dispose thee rather to be vigorously industrious , in doing all the good that is in thy power : for which end , lay hold on every occasion that presents it self , and improve it with the utmost diligence ; because now is the time of action , both in the employments of the Body and of the Mind ; now is the season of studying either Arts and Sciences , or Wisdom and Vertue ; for which thou wilt have no opportunities in the place whither thou art going , in the other World : Which is designed for rest from our present labours ; and for the reward of them . See Annot. [g] .

11. ¶ I returned and saw under the sun , that the race is not to the swift , nor the battel to the strong , neither yet bread to the wise , nor yet riches to men of understanding , nor yet favour to men of skill , but time and chance happeneth to them all .

11. But do not presume merely on thy own industry , though never so great , for good success in thy undertakings , nor fansie that nothing shall interrupt thy pleasures , but look up unto God , and leave all to his Providence : For ( to return to what I said about events , v. 1. ) I have observed that they do not depend upon our Will and Pleasure , but upon his : we being apt to think , that he who , for instance , can run swiftest , will certainly carry away the prize ; and that he who hath the greatest Forces will win the Victory in a Battel ; when it falls out quite otherwise , that both of them lose the day : And more than that , the Wise and the Learned in their Profession , cannot sometimes get their bread , but men of greatest reach are poor , and ingenious Artists not at all regarded , or encouraged , according to their deserts ; for there are certain seasons , wherein by various accidents which unexspectedly start up , all mens nimbleness , strength , valour , wit , cunning and dexterity , prove ineffectual . See Annot. [h] .

12. For man also knoweth not his time , as the fishes that are taken in an evil net , and as the birds that are caught in the snare ; so are the sons of men snared in an evil time , when it falleth suddenly upon them .

12. For no man can foresee many evils that befal him , no not the time of his death ; which surprizes him unawares , when he thinks no more of it , than the silly Fish , or Birds do , of the Net or the Snare , wherein they are caught to their destruction : nay , as they are intangled , when they swim or fly securely , in hope to catch their prèy ; so do men perish by those very counsels and actions , from whence they expected the greatest advantages ; and are undone , by some sudden and unavoidable mischief that seizes them , when they thought themselves at the top of their hopes . See Annot. [i] .

13. ¶ This wisdom have I seen also under the sun , and it seemed great unto me :

13. But though events be not in our power , being over-ruled by a higher Providence , we ought not therefore to imagine , there is no use of prudent counsel and forecast : for that sort of Wisdom , which we call Political , how mean soever it may seem in some mens eyes , is with me of greater price than Wealth and Riches . And this single Observation shows that I have reason for it : See Annot. [k] .

14. There was a little city , and few men within it ; and there came a great king against it , and besieged it , and built great bulwarks against it :

14. There was a City of small Circuit , ill fortified , and mann'd by a very small Garrison ; against which a mighty King with numerous Forces , made his approaches : and , having intrenched his Army , and drawn a strong Line about it , and raised his Batteries , doubted not to take it speedily , or to have it surrendered into his hands .

15. Now there was found in it a poor wise man , and he by his wisdom delivered the city ; yet no man remembred that same poor man .

15. When by a strange Providence of God , there unexpectedly appeared a Wise man , but he so poor that no body minded him , who saved the City from this imminent danger ; and that not by Money , for he had none ; nor by Arms , for the Besiegers were far superior in strength : but merely by his wise counsels , contrivances , strategems and conduct , wherein he excelled the greatest Warriours : And yet , O foul ingratitude ! his Citizens , who ought to have recorded his Fame , and preserved it to all Posterity , soon forgot their Deliverer ; and , because he was poor , regarded him after this memorable service he had done them , no more than they had done before . See Annot. [l] .

16. Then said I , Wisdom is better than strength : nevertheless , the poor mans wisdom is despised , and his words are not heard .

16. Which notwithstanding ought not to discourage worthy men from serving their Country ; for Wisdom and Counsel , from such Examples as this , will be preferred by all judicious and vertuous persons , as well as by me , before mere power and strength : Because ungoverned Forces destroy themselves , when a little Force , under skilful conduct , archieveth the greatest things : and therefore it ought to be highly valued , in the most obscure person , though the senseless Multitude ( as if Wisdom borrowed all its credit from him that possesseth it ) despise the counsel of a poor man ; and oft-times suffer this punishment of their folly and ingratitude , that , shutting their ears to his wholesome advice , they fall into many and great calamities . See Annot. [m] .

17. The words of wise men are heard in quiet , more than the cry of him that ruleth among fools .

17. An intolerable fault this is . For the modest speeches of the meanest wise man , delivered gently , and without noise , are far more worthy to be heard , and , if they meet with a patient ear , and a serene mind , free from the tumult of pride and passion , will be more regarded , and prove more efficacious , than the most clamorous , and imperious Language of a powerful Fool : as appears by what the poor man propounded for the saving of the City , which prevailed more , in their distress , than the furious outcries of the greatest Commander , swaggering among his Troops of ignorant Souldiers . See Annot. [n] .

18. Wisdom is better than weapons of war : but one sinner destroyeth much good .

18. I cannot therefore but again commend Counsel , and wise Conduct , and prefer it before the greatest Forces , and all manner of warlike Preparation ; for it sometimes saves whole Armies , nay Countries , from destruction , which have been utterly ruined by the rash boldness and forwardness , or other errour , of some mighty man ; who hath overthrown well-settled Kingdoms and States , and brought them into many miseries : for it is a known thing , that many have been undone by the fault of one ; as by one mans prudence , many have been delivered . See Annot. [o] .

ANNOTATIONS .

[a] Verse 1. Though Solomon had often , and thoroughly considered that Question , mentioned in the Argument of this Chapter ; yet he could come to no resolution about it , but this : That it ought not to shake our belief of God's love to vertuous men ( which is expressed in that Phrase , in the hand of God ; wherein are included all the effects of his kindness and care ) and that we must not judge men to be good or bad , by what befals them in their outward estates . So those words are most naturally interpreted , A man knoweth not love or hatred , &c. Which some indeed refer unto men , not unto God , in this sense : No man knows certainly what is best for him , in this World ; and consequently cannot tell what he should desire , and what deprecate , of all the things that are before him . For those things , which he hates and is averse unto , may be as good for him as those which he loves , and wishes to enjoy . To this purpose Maldonate . Or thus , No man knows whether that which he loves , or that which he hates shall befal him ; but all things are before them : that is are appointed how they shall be , antecedent to the will of men . Thus Eben Ezra . And there are those who interpret that Phrase before them , in this manner : They see the good and evil which befals them , but cannot foresee it till it come upon them . And some joyn both together thus , Neither the favour nor disfavour of men , neither their approving or opposing what we do , is any certain mark that we are good or bad .

But I have followed that sense which seemed to me most simple and most coherent with the rest of the words . As for that Doctrine which many great Writers in the Roman Church have built upon this Text , that no man can be certain whether he be in the favour of God or no , while he is in this life ; Melancthon truly calls it , Interpretatio Monachorum ; the Interpretation of the Monks ; who distorted the words of Solomon , and wreathed them to their own dotages . For it is madness , saith he in another place ( in his Treatise of Good Works ) to say , that we know not whether Murderers and Adulterers are worthy of God's hatred ,

[b] V. 2. ] For this next Verse plainly shows , that he speaks of such notes of God's favour or hatred , as men are very desirous he would make ; by putting a difference between good and bad men , in external things . Which he is not pleased to do ; but they are sick , or lose their Goods , their Children or Friends , all alike . Which is more particularly true in publick calamities as St. Cyprian excellently discourses , both in his Book to Demetrian , and in his Book de Mortalitate . In the former of which he acknowledges , that good and bad men being in this World , as in one and the same house ; whatsoever befals the house must necessarily befal the Inhabitants ; who cannot be well , when the common Air wherein they all breathe is infected ; nor have a good Crop , when there wants Rain to make the Earth fruitful . " Only herein ( saith he to the Pagans ) we are not compares & aequales vobis , alike and undistinguish'd from you : that we do not grieve as you do , in these common calamities ; we are not so impatient ; nor make such outcries , and complaints : but a couragious and religious patience quiets our mind , and makes us thankful to God . Viget apud nos speirobur , &c. the strength of Faith is vigorous among us ; and the firmness of hope : and a mind erect in the midst of the ruines of a decaying World : together with an immoveable Vertue ; a constantly joyful patience ; and a Soul always secure of her God . So that she may say with the Prophet ( III. Habakk . 17 , 18. ) Although the fig-tree should not blossom , neither should fruit be in the vine , &c. yet will I rejoyce in the Lord , I will joy in the God of my salvation .

The difference of the several expressions used here in this Verse , for good men and bad , I have explained , as well as I could , in the Paraphrase . And they that would see Examples of the same event to every one of the opposite persons , may look into the Hebrew Commentators , or into Mercer , and there find them .

[c] V. 3. ] In this and the following Verses , he shows the ill use men make of the foregoing Observation ; and their folly therein . For , imagining God loves all men alike , because they find the same things happen to them all , they run into such an excess of wickedness , with such a frantick liberty , as brings them speedily to their Graves : whereby they lose what they would have kept , and what they desired and hoped still to get . Thus I have interpreted v. 4. in which there is exceeding great difficulty ; both because of the various reading of one word , which we translate joyned to ; and the uncertainty whether Solomon here deliver his own Opinion or the Opinion of the Epicures : whom some think he here introduces , and making a Speech which reaches to v. 11. which is the sense of Greg. Thaumaturgus among the Greeks ; and of several Latin Writers , who herein follow some of the Hebrews : whose Wise men say ( as we read in Maimonides his More Nevochim , part . II. Cap. 28. ) that some sought to smother the Book of Ecclesiastes , because its words savour of Heresie . From which imputation that they might free it , they took such words as they thought lookt that way , to be the Sayings of carnal men . But there is no need to have recourse to this way of Exposition ( as St. Hierom acknowledges ) which I have not followed : because there seems to me to be an easie and plain sense of the words , in coherence with the foregoing . And in the expressing of that sense I have neglected neither the Writing , nor the Reading , as ▪ the Hebrews speak : but taken notice of the sense of the word we translate joyned to , as it is in the Text , and as it is in the Margin of the Hebrew Bibles .

There are many other ways of explaining it , and the whole Verse ; but I shall not trouble the Reader with any of them , save only with Melancthon's ( which I do not find taken notice of by any of the latter Interpreters ) who translates the words thus : What therefore is to be chosen ? in one that is alive there is hope ; and a living Dog , &c. In answer , saith he , to those who being disturbed at the confusion of things , asked , Must we then chuse to labour , when we meet with no rewards ? Solomon replies , By all means follow your Calling , and commend events to God : there is hope while a man lives that he may come to something ; and although thou canst not be a Lion , yet be content to be a meaner Creature , though it be but a little Dog . Thou art not able to be such a Captain as Scipio ; yet thou mayst be like to Fabius . Why do we seek for Lions , such Heroical Captains , and Governours , a Gideon , Samson , and David ? Let us use such as we have , who though they be not like those Lions , yet may be like small Dogs . And let them do something in their places ; and pray to God they may be Vessels of mercy . In which consideration , saith he , Solomon stays long ; saying in the following Verses , that the dead are gone from the Government of this World ; and therefore we must use those that are present , follow our Calling , rest in God by Faith and a good Conscience , whatsoever the events be .

As for those that fansie the Wise man would here contradict himself in what he said Chap. IV. 2 , 3. unless we take these words for the Opinion of other men , they may be easily answered ; that both are true in different respects . There he speaks with respect to the troubles of life ; and here with respect to the advantages of it : The chief of which is , hope of bettering our condition , when it is never so miserable . Which may be extended to the mind , as well as our outward concerns : there is hope men may live to see their follies , correct their mistakes , amend their lives , and recover the favour of God : which is irrecoverably lost when they are gone from hence . In short , he seems to say the same that the Heathen meant , in the Fable of Pandora's Box : in which Hope alone remained , after every thing else that was good , was flown away . And there are the like Sayings in Theocritus and Euripides : which may be found in Erasmus's Adages , Chil. 2. Cent. 4. Adag . 12.

[ d ] There is little difficulty in the following Verses ; where there are several passages which show , that Solomon is not representing the sense of those who believe nothing after this life ; but hath respect only to the state of men here in this World , as he saith expresly in the conclusion of v. 6. And in the Seventh verse plainly supposes the man to whom he directs his Discourse to be religiously affected , and to govern himself in his pleasures , with a regard to God , and the censure that He will pass upon his actions in another place : and thereupon advises him to a cheerful use of all manner of good things in this life .

[ e ] For I take white garments do not to denote a magnificent and spendid way of living ; but only a neat , clean and pleasant ( both white garments , and anointing the head , being opposite to the habit of Mourners , which was sad and sordid ) in which there can be no danger , if it do not hinder serious business ; but rather be a refreshment after it , and a preparation to renew it , as it follows , v. 10.

The Essenes ( as Josephus tells , L. II. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Cap. 7. ) went in white ; though they would not use any Ointments , which seemed to them too voluptuous . The pleasure indeed of them was great ( as I shall show upon I. Cant. 2. ) and was by many abused , and made too expensive and costly : but not therefore to be refrained altogether by sober people ; who forbare them in times of mourning ( 2 Sam. XIV . 2. ) and fasting ( VI. Matth. 17. ) but used them in Feasts and in times of joy , XLV . Psal. 7. XCII . 10. VII . Luke 37 , &c.

[f] V. 9. ] Here is a new Proof , that this is not the Speech of Voluptuaries ; for they love not to be confined to a Wife ; as Solomon here advises his happy man to be : making her his Partner in all the joys and comforts he hath ; as she will be in his grief and sorrows .

The Hebrew Phrase see life , or lives , in the Plural Number , is well translated by us live joyfully ( or very joyfully ) for chajim includes in it all the conveniences and pleasures of life , XXXIV . Psal. 13. and to see is to enjoy , as was noted before .

[g] V. 10. ] Here Gregory Thaumaturgus imagines the Speech of the Prophane , Atheistical Crew concludes ; and glosses in this manner upon it : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Thus vain men talk , but I say unto you , &c. ( as it follows in the rest of the Chapter ) Which is not at all agreeable , in my opinion , to the words of this Verse : wherein there is a very serious advice to be diligent in all that we have to do in this World : which is not the way of sensual men , who love not to think of work , contrivance ( or thought ) knowledge , and wisdom . The difference between which words , I have expressed in the Paraphrase ; and shall only add , that they seem to comprehend our whole business here in this World . For action is employed in some work or other ; to which we must bend our thought , and devise how to do it ; and for that end learn Sciences , but especially study Wisdom ( unto which Sciences are an entrance ) that we may both accomplish what we design , and know how to use the fruit of our labour .

[h] V. 11. ] But after all that we can do , he advises to a faithful dependance upon God and his good Providence : and not upon our own strength or Wisdom . By which Advice he reproves that old Saying , Faber quisque Fortunae suae ; Every man makes his own Fortune : " Which ( as the Lord Bacon speaks in a Discourse , touching helps to the intellectual Powers : we ought to look upon as an insolent and unlucky Saying : except it be uttered as an hortative or spur to correct sloth ; and ( I may add ) to excite us to watchfulness , in laying hold-of all opportunities , and neglecting no occasions of doing our selves good . For otherwise , if it be believed as it sounds , and a man enters into an high imagination that he can compass and fathom all accidents , and ascribes all successes to his own drift and reaches , and the contrary to his errours and sleepings , it is a prophane Speech , and it is commonly seen that the Evening-Fortune of that man is not so prosperous , as of him that , without slacking his industry , attributeth much to Felicity and Providence above him .

Yet this is not the same Doctrine with that neither , which saith , Vitam Fortuna regit , non Sapientia ; Fortune , not Wisdom , governs the life of man . For , as Melancthon observes upon the conclusion of this Book , there is much difference between Philosophical , and Ecclesiastical Sayings . The Church , in such Sayings as this , confirms Providence , and admonishes us to have God in our thoughts ; whether events be answerable to our desires , or not . But prophane Writers , in such Sayings as that now mentioned , leave out Divine Providence , and take no notice of it ; but only of a blind Power , which troubles all things that are wisely designed .

It is no impertinent inference which Corranus makes from these words , That all the things which the swift , the valiant , and the rest of the persons here mentioned seek , being their end , of which they frequently miss ; it is an Argument that the happiness of man consists not either in Fame , or Victory , or eating and drinking , or riches , or the favour of others ; but in contentment with such things as we have , and God shall think good for us , in his wise Providence .

[i] V. 12. ] Which hath given us many Examples of men , who incited by false perswasions , and foolish hopes , dreamt of good events ; when in the midst of their course , they were oppressed with great calamities . Thus Melancthon glosses upon these words in ver. 12. and instances in Marius , Pompeius , and Julius Caesar . Which he explains more largely , in his Review of the first Chapter of this Book , a little before he died . Where he observes how Cato , and Marcellus were disappointed when they hoped for Victory in a good Cause : and Brutus and Cassius , when they hoped by the treacherous slaughter of Caesar , to have restored the Form of the old Republick : and Antony , when he thought by oppressing Augustus , to make himself Monarch of the World . All which verifies the old Saying ( which he remembers in his Notes upon the Proverbs ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Vain men are abused by their own desires , which lead them to make false accounts , and fills them with vain expectations . And it teaches us the truth of those Divine Sayings , The way of man is not in himself . Except the Lord build the house , they labour in vain that build it , &c. Examples of which we have in Saul , who hoped to have left the Kingdom to his Posteritys and in David himself , who thought once of having Absolom for his Successor . But Solomon here teaches us to consider , how infinitely the wise Providence of God excels our greatest wit and cunning , and can more easily over-reach all our Counsels , and overturn our well-laid designs , than we can out-wit the silly Birds and Fishes .

[k] V. 13 , &c. ] Which should not discourage wise and regular Proceedings ; but only make us refer our selves unto God : who , as He thus disappoints the most probable hopes , so , at other times makes men successful , when they have no hope at all . As Solomon here shows in the following Observation , v. 13 , 14. Upon which St. Hierom glosses in this manner : It hath been often seen , that a small City and few Inhabitants , being beset by an Army of innumerable Enemies , and besieged so straitly , that they were in danger , if not otherways , to perish by Famine ; were , on a sudden , contrary to all mens-expectation , delivered by a mean person , who having more Wisdom than all the wealthy , great , powerful and proud Citizens , thought of a way to save them , when they gave themselves for lost ; and effected that also , of which they utterly despaired . And yet , O the ungrateful forgetfulness of Mankind ! after the Seige was raised , after the liberty of their Country was restored , there was no body thought of this poor man , no body gave him thanks for their safety : but all honoured the rich , who in their danger could do them no service .

[l] V. 15. ] Which sets forth , as the Lord Bacon observes upon this Verse ( L. 8. de Aug. Scient . C. 2. Parab. 21. ) the depraved and malignant Nature of Mankind . Who in extremities and straits , commonly flee to men of wisdom and courage ; whom before they despised : but so soon as the Storm is over , they become unthankful Wretches to their Preservers . Machiavel , not without reason , propounds the Question , Whether should be most grateful to well-deserving persons , the Prince or the People ? but in the mean time he taxeth them both of ingratitude . Though this doth not arise merely from the ingratitude of the Prince , or the people alone ; but there is added too oft to this the envy of the Nobility : who in secret repine at the event , though happy and prosperous , because it proceeded not from themselves . For which cause they extenuate the merit of the act , and depress the Author .

Thus Themistocles was served ( as Luther here observes ) who having performed great things for his Citizens , was basely requited by them . Nay , David himself was soon forgotten , who had been the greatest Benefactor to Israel : ten of whose Tribes soon renounced all dependance on his house , and fell off quite from their subjection to it . So that to do good to the World , saith he , is to throw away the benefits we bestow ; or to cast Gold into Dung , and Pearls before Swine . And therefore it is best to enjoy what we have , and to mind our present business ; casting away care of the future . For as Phaedria saith in Terence , It is better my benefits should be lost , than I should be lost together with them . And not to be moved from our Duty by the Worlds ingratitude , is an Advice he oft repeats , very profitably , in this Chapter : that we may be like to our heavenly Father , who doth good to the evil and to the unthankful .

[m] V. 16. ] The beginning of this Verse may be illustrated out of Dion Prusaeus ( Orat. 2. de Regno ) who observes that Agamemnon wisht rather for ten such grave Counsellors as Nestor , than so many valiant Youths as Ajax and Achilles , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Where he shows also how great the power of Oratory is to subdue mens minds .

[n] V. 17. ] Yet it must be added , that the best and safest Counsels , cannot be so much as heard or regarded , though never so wise , till peoples straits have made them humble , sad and serious ; as Aben Ezra expounds this 17th . Verse : The words of the Wise are despised by the people , when they are in prosperity , but when they are in distress ( almost famished by such a Seige as is before-mentioned ) and silenced by fear and grief ; then they listen greedily and diligently . Which Melancthon expresses better ; The words of the Wise are heard by the silent : i. e. by such as do not rage with any desire ; but seek the truth , and what is wholesome for them . This , and another obvious sense of the Words , I have expressed in the Paraphrase ; but have taken little notice of this , which seems not so near the meaning : that it is better to hearken to wise men , who perswade to peace , than to tumultuous spirits , who incite silly people unto War .

He that rules among Fools , is an Hebraism for a great Fool : or we may understand it of one whose authority sways much among Fools , or of a foolish Commander . And St. Hierom expounds it of a bawling Orator or Preacher . Whatsoever Declaimer , saith he , thou seest in the Church , by the inticement and Elegance of words exciting applauses , moving laughter , or stirring up the people to affections of joy ; know that it is a sign of folly both in him that speaks , and in them that bear him : for the words of the wise are heard in quiet and moderate silence , &c.

[o] V. 18. ] All Authors furnish us with abundance of Examples of the truth of the last Clause of the last Verse : but I shall only briefly mention a little of Melancthon's Gloss upon the place . There are Vessels of wrath , and Vessels of mercy . The Vessels of wrath are unhappy men , who bring destruction upon themselves and others , though sometimes they be great and wise persons : According to that of Solon , Commonwealths are overturned by great and excellent Wits . Such were Ahaz , Zedekiah , Cataline , Anthony and others . And in the Church , Samosatenus , Arius , Manichaeus , and many other pernicious Doctors . Of all which Solomon says , One Sinner destroys much good , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Vessels of mercy are such men , whose course is salutary to themselves and others ; such a poor man in the City was Jeremiah ; by whose counsels , if they had been followed , Jerusalem might have been saved from destruction . Let us therefore pray to God , with continual groans , that we may be Vessels of mercy ; and that He would preserve us from being the Pests and Furies ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) of mankind : driving a violent course to our own and others ruine .

CHAP. X. ARGUMENT .

The summ of this Chapter is , That , as true Wisdom and Vertue is the only thing that can give us tranquility : so that part of it which teaches us to govern our tongue , and to behave our selves dutifully towards our Governours ( though they do not manage things to our content , nor to the general good ) conduces more unto it , than men are willing to believe . For this is , in a manner , the scope of the whole Chapter , to make every one sensible of the great Blessing of Government ; especially of good Government : and that therefore they ought to bear with all manner of grievances ; as a less mischief than the want of Government , by Rebellion against it . Which begins , in undutiful Discourse : the folly and danger of which he admirably represents ; with many other things tending to our present peace and settlement .

1. DEad flies cause the ointment of the apothecary to send forth a stinking savour : so doth a little folly him that is in reputation for wisdom and honour .

1. AND the Wiser or better any man is , so much the more cautious ought he to be , in all his words and actions ; if he mean to preserve that credit , esteem and authority in the World , which give him great advantages of doing good . For as dead Flies , though very small Creatures , falling into a Pot of Ointment , and bursting there , corrupt that precious Composition , which the Apothecary hath made with excellent Art ; so that it turns the Persume into a stink : in like manner doth a small errour , or miscarriage blemish him , who was highly valued for his Discretion and Vertue ; and the least sordid action destroys his reputation , who was honoured for his noble way of living . See Annot. [a] .

2. A wise mans heart is at his right hand ; but a fools heart is at his left .

2. It is hard indeed to be thus circumspect ; but herein a truly Wise mans worth is discovered , that his judgment never fails him in the greatest difficulties : wherein he not only resolves aright , and takes things by the right handle ; but is ready also in the execution of what he designs , and manages his Affairs with ease , and with dexterity : whereas a Fool both mistakes in his aim , and fumbles also in the easiest business ; which he handles so awkerdly , and untowardly , that it commonly miscarries . See Annot. [b] .

3. Yea also when he that is a fool walketh by the way , his wisdom faileth him , and he saith to every one that he is a fool .

3. And though he would dissemble his folly , and endeavour to seem wise , he is so far from his aim ; that in every thing he doth , whether great or small , he openly betrays his want of judgment : nay , by his very gate and behaviour , as well as by his words and actions , he tells every Body ( as plainly as if he said it in so many words ) that he is a Fool : Which appears in nothing more , than in his holding all for Fools , in comparison with himself . See Annot. [c] .

4. If the spirit of the ruler rise up against thee , leave not thy place ; for yielding pacifieth great offences .

4. But a mans Wisdom hath seldom a greater tryal , than when his Prince is angry with him , and perhaps treats him hardly ; which incenses a Fool , and makes him leave the Court , if not grow factious and rebellious : But it is better and safer Advice to keep in the station , wherein thou art , and to do thy Duty faithfully ; with a patient , but yet pensive spirit : For nothing so appeases a Princes offended mind , as to give way to his fury by mild and gentle words , and by modest , humble and submissive behaviour ; whereby a man also prevents a World of sins , into which he throws himself , if he yield unto disloyal thoughts . See Annot [d] .

5. There is an evil which I have seen under the sun , as an errour which proceedeth from the ruler .

5. And there are worse evils than this , that a wise and good man must patiently bear withal ; particularly that great errour , which Princes , it must be acknowledged , either through ignorance , imprudence , surprize , easiness and being imposted upon by other mens false representations , subtilties , or ill affections , are too frequently guilty of : whereby they derive many mischiefs upon all their people ; for which they must answer , as if they were committed by themselves . See Annot. [e] .

6. Folly is set in great dignity , and the rich sit in low place .

6. In advancing I mean ( which I have too often observed ) the most witless , careless men , and of base condition ; or suffering such who are noted for nothing but their folly , and their vices , to creep up to the most eminent Dignities and Offices : and in the mean time depressing noble persons , or making no account of them , though indowed no less with all excellent Qualities , than with Riches and Honour . See Annot. [ f ]

7. I have seen servants upon horses , and princes walking as servants upon the earth .

7. By the like senseless folly , I have observed mere Slaves , that deserved not the meanest Office in a private Family ( being sitter to be kept under by every Body , than to be intrusted with the smallest power ) appear in the greatest state , by reason of their high preferment : and men of great Families , or of singular worth and merit altogether slighted ; nay , forced to wait upon them , as if they had been their Lacqueys . See Annot. [g] .

8. He that diggeth a pit , shall fall into it ; and whoso breaketh an hedge , a serpent shall bite him .

8. Which foul indignities , notwithstanding , a wise and vertuous person should chuse rather to wink at , and patiently endure , than think of moving any publick disturbance ; for such counsels are extremely hazardous , and commonly end in the ruine of those that give them : according to that known Proverb among us , which admonishes us how dangerous it is , to pursue our own desires and passions violently ( especially against Kings and Princes ) whereby men , in a heat , forgetting their own contrivances , have run themselves into that very ruine , as Hunters do into the Pit , which they prepared for others : and that other common Saying , which warns us not to overthrow the well-setled Laws and Customs of Church or State ; for that is like the breaking down a Hedge : wherein as a Serpent many times lurks which gives him that attempts it a deadly bire ; so they frequently draw upon themselves their own destruction , who pull down the ancient Government . See Annot. [b] .

9. Whoso removeth stones , shall be hurt therewith : and he that cleaveth wood , shall be endangered thereby .

9. We abound with 9. We abound with Proverbs to this purpose : Which teach us that the giving publick disturbance , by invading the Rights of others ( especially of Kings ) and endeavouring to change the Form of Government , is like removing the Boundaries of Lands ; which raises great troubles or like the taking much pains to pull down a Building without judgment ; some of the Stones of which fall upon him that meddles with it , and crush him in pieces . Such is his folly also that fansies he can mend every thing that is amiss , and form and square the people exactly according to his Rule : which proves just like an unskilful Workmans cutting a knotty Piece of Wood ; who only makes Clefts and Chips ( as the other doth Factions and Rents ) and in the issue gives a grievous gash to himself . See Annot. [i] .

10. If the iron be blunt , and he do not whet the edge , then must he put to more strength : but wisdom is profitable to direct .

10. This is sufficient to show , how unprofitable all our endeavours are without true judgment . For as a rusty Tool , though managed by the strongest man , is so far from effecting his desires , that it only tires his arm , unless he file and whet it , to recover its edge : so all the power in the World rather hurts than advantages him , that hath it , unless it be guided and directed by Wisdom and Prudence ; which can do far more , than violence and force , to correct the errours of Kings , and mend the faults of their Government . See Annot. [k] .

11. Surely the serpent will bite without inchantment , and a babler is no better .

11. But of all other men he is the most dangerous , who spits his Venom secretly against his Governours ; slandering and traducing all their actions in his private Discourses , and thereby enraging peoples minds against them ; and giving them a more grievous wound than if they were stabbed with a Weapon : For that may be prevented , or healed afterwards , but this is like the biting of the most deadly Serpent , which stopping its ear to all inchantments , poysons both inevitably , and incurably . See Annot. [l] .

12. The words of a wise mans mouth are gracious : but the lips of a fool will swallow up himself .

12. See here again the wide difference between a Wise man and a Fool. The former of which by his vertuous Discourse wins every ones ( especially his Princes ) favour ; and doth good to those with whom he converses : but the other by his ill tongue , not only hurts his Neighbour , but , plunges himself into endless troubles ; out of which he cannot deliver himself , nor can any Body him . See Annot. [m] .

13. The beginning of the words of his mouth is foolishness : and the end of his talk is mischievous madness .

13. And the more he talks , in the greater Danger he is : For , though he begin only with senseless and impertinent stuff , he heats himself before he hath done into a rage ; and then minds not either how injurious his Discourse is unto others , or how mischievous unto himself .

14. A fool also is full of words : a man cannot tell what shall be ; and what shall be after him , who can tell him ?

14. No , though he be admonished of it he cannot desist . For he abounds with words , and while he thinks to mend the matter , he makes it worse ; adventuring to talk not only of things Civil , but of things Sacred ; and not only of things present , but of things past also , nay , of things to come : In which wiser men than he have little or no skill ; and yet the less he knows , the more consident and bold he is ; when he doth not so much as foresee the evil he is bringing upon himself , by his foolish prating . See Annot. [n] .

15. The labour of the foolish wearieth every one of them , because he knoweth not how to go to the city .

15. Which is the more intolerable , because he torments himself and others with fruitless pains about the abstrusest matters ; when he knows not the most trivial , that are as plain as the High-way : For if he be engaged in any common business , he only tires himself with toil and labour , but is never the nearer : like a silly Traveller , who , being ignorant of the Road , goes about , if not through dangerous , yet through troublesome Paths ; and the further he goes , perhaps is the further off from the place he intends . See Annot. [o] .

16. ¶ Wo to thee O land , when thy king is a child , and thy princes eat in the morning .

16. What a miserable condition then , is that poor Country in , which abounds ( as most places do ) with a great many of these Fools ? And besides , hath the unhappiness to fall under the Government of a Child : whose Tutors , Counsellors , Guardians , and Protectors , who have the management of all Affairs in his minority , are so given to their pleasure , that they can find no time to mind seriously the publick business ; nor take any care to infuse Principles of Wisdom and goodness into their young Princes mind , but let him remain a Child as long as he lives . See Annot. [p] .

17. Blessed art thou , O land , when thy king is the son of nobles , and thy princes eat in due season , for strength , and not for drunkenness .

17. And , on the contrary , the happiness of that Nation is inexpressible , whose King is not only of an illustrious Family , descended from the most ancient Nobility ; but , having had ingenuous and liberal Education , doth not degenerate from their Heroical Vertue : which teaches him to place such Officers under him , in their several stations , as make pleasure wait upon business ; which they first dispatch , and then refresh themselves ; not to excess , but to fit themselves to return to their business again . See Annot. [q] .

18. ¶ By much slothfulnss the building decayeth , and through idleness of the hands the house droppeth through .

18. Being sensible that , as through the negligence and gross carelesness of the Master of a Family , the House falls to decay ; and , for want of timely reparation , the Rain gets in and rots the Roof , and then the Supporters , and at last the very Foundation of it : so by that laziness and sloth , which is the effect of luxury and riot , Kingdoms themselves go to wrack ; and seasonable remedies not being applied to publick disorders , the whole Government by degrees grows out of frame , and is in the end dissolved . See Annot. [r] .

19. ¶ A feast is made for laughter , and wine maketh merry : but money answereth all things .

19. For these idle and dissolute persons , among other mischiefs , consume the publick Treasure , by their vast expences in Feasts , and all manner of merriment ; which serve indeed for their present pleasure , but waste that which should make it lasting , and is of most universal use to support the Princes Crown and Dignity : And therefore when the Exchequer is exhausted , these men are tempted to fill it by the most grievous oppressions ; nay Law and Justice , and every thing else , is sold ; Vertue it self is of no price , but money alone is valued , and bears all the sway : which is another way , of bringing all to utter ruine . See Annot. [s] .

20. ¶ Curse not the king , no not in thy thought , and curse not the rich in thy bedchamber : for a bird of the air shall carry the voice , and that which hath wings shall tell the matter .

20. But notwithstanding all this , as I advised thee before , not to rise up in Rebellion against thy Sovereign ( v. 8. &c. ) so now let me add , that it is very foolish , as well as wicked , to be provoked by this ill management , so much as to speak an opprobrious word of him , or of his Government , or Ministers : Nay , entertain not so much as a thought of it , though it may be done never so secretly , where none but thy Wife , or most intimate Friend , are admitted : For it is not safe to trust any Body with so dangerous a Secret , which it is most likely will not alway be concealed ; but , as it is certainly known to God , so , will be carried by some undiscerned means or other , with such swiftness to the Princes ears , as if the Bird that sat in the Window , or passed by when the words were spoken , had flown away immediately with the report of them . See Annot. [t] .

ANNOTATIONS .

[a] Verse 1. ] He seems , in the first words of this Chapter , to prosecute what he had said in the last Clause of the foregoing ; showing how much good one Fool may spoil , by the great mischiefs that ensue one foolish action : whereby a man , otherwise famed for Wisdom , utterly loses his reputation . So most Interpreters understand the latter part of the Verse ; which Melancthon , following the Vulgar , interprets quite contrary ; that a little folly , or rather folly for a little while , is better than Wisdom and Glory : That is , seeming folly , like that of Fabius , who was condemned for his slow proceedings , and thought a cowardly Fool ; is better than Wisdom which makes a glorious show , but doth not conduct things so safely as that Captain did .

But this Exposition agrees not at all with the Similitude , whereby Solomon illustrates what he here saith concerning Folly . Which is that of dead , or rather venomous Flies ( for the Hebrew Phrase Flies of death may better be translated deadly , than dead Flies ) which though very little Animals , yet falling into a Pot of precious Ointment , spoil it all when they putrefie : and not only take away the delicate scent , but turn it into a filthy , noisome stink . For a Fly is observed to be both foedum & foetidum Animalculum ; especially some sort of them , which seem here to be particularly denoted by the Word Zebube : being not merely bred out of filth , and delighting to live in it , but leaving behind them such a humour as is very offensive to the smell , and kills those Creatures into whom they thrust their snouts . From whence the God of the Ekronites had his Name of Baal zebub ( 2 Kings I. 2. ) which if it were given him by his Worshippers , signified his power to destroy those venomous Flies which infested the Inhabitants of that Country : if by the Israelites , expressed their contempt of him , as a mean , and a filthy , sordid Idol . For therefore St. Hierom thinks the Prophet Isaiah compares the Egyptians to a Flie , VII . 18. not only because they were a weak people , but propter sordes Idololatriae , by reason of the sordid filthiness of their Idolatry : which was a great reproach to their famed Wisdom : and made them vile , even in the opinion of Pagan people .

I cannot here omit the reflection , which the Lord Bacon hath made upon these words ( L. VIII . de Augment . Scient . C. 2. Parab. 11. ) that the case of men eminent for Vertue , is very hard , and miserable ; because their errours , though never so small , are by no means pardoned . But as in a pure Diamond , of great lustre , the very least speck or smallest cloud strikes the eye , and affects it with a kind of trouble ; which in a grosser Stone would scarce be observed : so in men of singular abilities , the least infirmities are presently espied , and become the matter of mens discourse , and are perstringed with a heavier censure ; which in men of meaner parts or rank would either pass without notice , or easily procure pardon . Therefore a little folly in a very wise man , a small sin in a very honest man , and a slight indecency of manners in a man of courtly and elegant behaviour , much derogates from their fame and reputation . So that it would not be the worst course for excellent persons , if they would mingle some absurdities ( so it may be done without guilt ) with their actions : that they may maintain a kind of liberty to themselves , and confound the Notes and Characters of smaller defects .

[b] V. 2. ] From hence Solomon takes occasion to represent more largely , how much men suffer by their folly , and what advantages Wisdom gives them : and treats of both , with respect , not only to mens private , but to the publick good . And first he shows what a difference there is between a wise man and a Fool , in the management of any business . So I have interpreted this Verse , which may be also thus paraphrased , A Wise man always takes honest courses ; but a Fool turns into bye ways . Thus Greg. Thaumaturgus glosses ; A Wise man is his own Leader and Conducter to the best things ; but a Fool inclines to the wrong side , nor will his folly ever lead him to any thing that is excellent . Which St. Hierom expresses in this manner ; A Wise man always thinks of the World to come , which leads to the right hand ; but he that is a Fool , only of the present World , which lies on the left . And quotes a famous Passage of Lactantius ( which I find in his Institutions , L. VI. Cap. 2. ) concerning the Letter Y , unto which the Pythagoreans resembled the course of humane life . In which there is a time , when a Youth finds his way cleft , as that Letter is ; into two parts or ways ; and he stands doubting unto which he should incline . If he be so wise as to take the right hand way , he is happy ; if the other , he is miserable . Which sense Grotius follows ; the right hand is the way of Vertue ; the left , the way of Vice . Unto which we may reduce that of the Chaldee Paraphrast , The heart of the wise inclines to the Law of God , which was given from God's right hand ; the Fool to Silver and Gold , which are the gifts of the left .

But if this had been the sense , it would have been more proper to have said , the Wise mans heart is on the right hand ; not on his right hand ; which is much different : and therefore I have omitted this in the Paraphrase ( though I thought good to mention it here ) and taken no notice of many other Glosses ; particularly that of Melancthon's , which seems something nearer to the sense : The wise man hath power over his affections ( the right hand being the strongest , and the instrument of action in most men ) and can moderate them , as occasion requires : but a Fool is under the Government of his passions ; and is hurried that way , which his anger , ambition , grief , and other blind affections drive him .

I will add this that the meaning may be : A Wise man hath his Wisdom always at hand ; to direct him what to do , in publick or in private business ; whether he have to do with Friends or Enemies ; in adversity , as well as in a prosperous estate ( his mind being just like the right hand , which we use readily , upon all occasions , for all manner of actions ) but a Fool is to seek ; and knows not which way to turn himself , &c. Which is much to the same purpose , with what I have said in the Paraphrase .

[c] V. 3. ] And agrees with what follows , in this Verse , the first Words of which signifie as much as , Moreover , a Fool is so silly , that he cannot hide it . For though the rest of the Diseases of the mind may be covered by artificial Discourse , as the blemishes of our Bodies are with our Garments ; only folly cannot be dissembled , but will appear to all , in every motion of him whose weakness it is .

There is another sense of the last Words of the Verse , beside that in our Translation ; which I have not neglected : because the Words will bear the sense of the Vulgar ; viz. He saith every Body is a Fool. Which St. Hierom interprets thus , He judges all men by himself . Symmachus thus , He fansies himself the only Wise man . The LXX ( as St. Hierom observes ) seem wide from the sense , who translate it thus : All that he thinks is very vain . Maldonate understands it differently from them all , in this manner : In that wherein he himself offends , he reprehends others .

[d] V. 4. ] And then Solomon proceeds to give a particular instance of this Folly and Wisdom ; especially in the Publick State and Government . Where it is great folly for a Governour to carry himself haughtily , and furiously ; but if he do , it is no less folly in his people to oppose him with the like passions ; and not rather to be patient and peaceable : which is the sense of v. 4. Which some take for a Counsel to Governours ; others to the Subject . They that understand it as Counsel to Governours , translate it some of these ways : If the spirit of a Governour come upon thee , that is , if thou art fitted for Government , and advanced unto Dignity , behave thy self humbly ; and administer all things with great lenity : for that is the best way , to heal publick Distempers . Or thus , If thou art made a Prince , discharge this Office diligently , and with vigilance : for if thou art remiss and careless , it will make thee fall into great errours . Or , as some will have it , in this manner , Thou hast a desire to be in authority , suppress it ; or if it be offered thee , accept not of it : a private life is better ; and less subject to the occasions of sin and danger . And some translate it thus , If thou art in singular favour with the Governour , keep thy station notwithstanding ; and be not ambitious of Preferment , &c. Which is Counsel unto Subjects ; and by ruach ( spirit ) of the Ruler , most do not understand his favour , but his anger : and then also it may be taken in a different sense from that in our Translation ( making it still an Advice to him that is in Authority ) that if anger come upon him , he should reflect , and consider the station wherein he is ; lest this passion make him act undecently , and transport him into great sins .

But the greatest part of Interpreters , taking the Verse to be Counsel to a Subject , in case he incur the displeasure of his Prince , I have followed that sense ; which is almost agreeable to the coherence . And I have interpreted that Advice , not to leave his place , as most do , for not quitting the Duty of a Subject : but have taken in also the most ingenious Interpretation of the Lord Bacon . Who makes this a Political Advice to Courtiers ; not to relinquish their Place and Office , nor to retire from the execution of their Charge , as many do when they see their Prince angry with them . Which arises partly out of an impatience of disgrace ; partly lest they should make the wound bleed afresh , by coming into the presence ; partly that their Prince may see how sorrowful , and humble they are : which makes them think fit to withdraw themselves from their employments ; nay , to resign perhaps the Offices and Dignities themselves into the Princes hands .

But Solomon disallows this way of Cure , as hurtful and prejudicial ; and that upon very good grounds . For first this course , doth too much publish the disgrace it self : from whence both Enemies and Enviers grow more bold to hurt ; and Friends more timorous to help . Secondly , By this means it comes to pass , that the wrath of the Prince , which , if it had not been made publick , would have died perhaps of it self , becomes now more fixt : and having begun to overthrow the man , is carried on to his utter ruine . And lastly , this retiring savours something of a malignant humour ; that is fallen out with the times : which heaps the mischief of indignation , upon the mischief of suspicion .

The proper Precepts therefore for a Cure , are these ; which he thinks are contained in the last Words , Pliant demeanour pacifies great offences . First , Above all things not to seem insensible or not so affected , as in Duty he ought to be ; for the Princes displeasure ; either through stupidity or a stubbornness , and pride of spirit . That is , Let his countenance be composed , not to a sullen and contumacious , but to a grave and modest pensiveness ; and in all manner of employments , let him show himself less pleasant and cheerful than he was wont to be . Which , it may be expedient also that , some Friend or other should represent to the Prince ; and insinuate seasonably , with what sensible grief he is inwardly afflicted . Secondly , Let him carefully avoid all , even the least occasions , whereby either the thing it self , which was the first cause of the indignation may be revived ; or the Prince apprehend a new occasion to be displeased with him again , or , upon any account whatsoever , to chide him before others . Thirdly , Let him with all diligence seek , on the other side , all manner of occasions , wherein his service may be acceptable to his Prince ; that both he may show a prompt and forward affection to redeem his forepast offence ; and his Prince may understand , what a good Servant he is likely to lose , if he thus cast him off . Fourthly , Let him sagaciously either lay the fault upon others ; or insinuate , that it was committed with no ill intention , in himself ; or remonstrate their malice who accused him to the King , or aggravated his fault , more than it deserved . To conclude , Let him be diligent and watchful in all things , and intent uponthe Cure .

There is another Great Man , of our own , who seems to take this for an Admonition , not to be false-hearted , by flinching from our station , when mighty men frown upon us . In an upright course ( saith Bishop Sanderson , in his Sermon upon 1. Cor. VII . 24. Sect. 46. ) Fear not the face of man , neither leave thy place , though the spirit of a Ruler rise up against thee : patience will conjure down again that Spirit in time , only if thou keep thy self within thy Circle . But I look upon this , which agrees not with the latter part of the Verse , as an accommodation only of these Words to his present purpose ; and not as intended for the proper sense of them .

[ e ] But of all other follies , this is the most mischievous , of which Princes themselves are sometimes guilty : in preferring ( as it follows v. 6 , 7. ) unworthy men ( who are so unfit to govern others , that they cannot govern themselves ) to the highest Dignities , and perhaps trusts : and at the same time neglecting , if not depressing men of worth and honour , of Noble Families , and sometime of Heroical Vertue . Which is more provoking , because more pernicious , than the personal displeasure ( before mentioned v. 4. ) which they express towards any private man . For it is an universal grievance , and as if the Ruler himself should give order for all the mischief which they do ( as some expound that Phrase as an errour ) And yet notwithstanding , it is the wisest course not to be exasperated by it , to make any tumults and seditions ; but to be patient and quiet , v. 8.9 . So I have expounded these Verses , in connection one with another : for though there are those who by Ruler here understand the Devil ; who thrusts the worst men into the best Places ( as may be seen in St. Hierom's Commentaries ) and others understand God who permits this ; yet the whole Discourse is still to the same purpose . that senseless persons get into power ; being more acceptable many times at Court ( as Melancthon glosses ) than the wise and good . According to the ancient Verses ,

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

This World takes the greatest pleasure in bad men : the Flatterer fares best in the first place ; and next him the Sycophant and false Accuser . In the Roman Story , there are many instances of men preferred merely for their Vices , of others only for money : some of which are collected by Joannes Filesacus , L. 8. Selectorum Cap. 15.

[f] V. 6. ] I mentioned Vices ( in the foregoing Annotation e ) because folly , in the holy Language , comprehends that ; as well as silliness or incapacity to manage affairs , and mindlesness , negligence and sloth : which are both denoted in the Hebrew Word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in this place : Where the Abstract ( as they speak ) being put for the Concrete ; we are to understand idle , ignorant and senseless men ; and that in the highest degree : and , being opposed to rich , they are also supposed to be men of mean extraction , or condition . For which reason the rich also are to be understood not simply men of Estates , or great Birth ; but of excellent education ; noble endowments of mind ; and attentive unto business , &c.

[g] V. 7. ] The sense of this Verse is not different from that of the former ; but the same thing is set forth in both , by two illustrations : one taken from their Place and Dignity ; the other from the Equipage ( as we now speak ) wherein they appear , upon their advancement . For to ride belonged unto Great Persons : as to go on foot , unto Inferiors . And to ride on Horses in Solomon's time , was much more stately than to ride on Mules , which were used by Great Men in David's time ( 2 Sam. XIII . 29. 1 King . I. 33. ) or on Asses , in former Ages , X. Judg. 4.

[h] V. 8. ] Yet it is as senseless , to be inraged , by this preferment of senseless and unworthy men , into rebellion ; as the Wise man here shows by several Proverbial Sayings . In the Application of which to this purpose , I have the approbation of Melancthon : who expounds the last Words of v. 8. and the first of v. 9. concerning the punishment of those ; who go about to change the ancient Laws , and the Form of Government . And it is more agreeable to the Phrases of breaking hedges , and removing land-marks , or such like things ; than to apply it unto the mischiefs that Princes bring upon themselves and their Countries , by such imprudent promotions , as are before-mentioned : though that be true also ; that such disorders give great disgust , and are the occasion of dangerous commotions . Which commonly are most fatal , notwithstanding , to those that are so foolish as to advise , contrive , and excite them . Who bring that mischief on themselves which they intended should wholly have fallen upon others ; as Solomon here shows by two Similitudes . One taken from the Pits digged for the intrapping Foxes , Wolves and such like Creatures ; or , as others will have it , from those that undermine the Walls of Towns , and often perish in the Mines wherein they themselves have long wrought . Agreeable to that old Saying which Aristotle mentions ( in his third Book of Rhetoricks , Cap. 9. out of Democritus Chius 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The other from a Breaker of an Hedge , or Fence or Wall ( for so we translate this Word XXII . Numb. 24. ) or any partition ( so the LXX . there translate it by the Word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) whereby mens grounds were separated , and kept in several : in which enterprize he meets with his deaths wound from a Serpent . Which were wont to lurk in Rocks ( XXX . Prov. 19. ) and in Holes of the Earth ( XI . Isa. 8. ) as well as in the bottom of Hedges , or old Walls ( as the Wise man here intimates ) and in other dry places , where there was no water , VIII . Deut. 15. There were Water-Serpents also , IX . Amos 3. of which men were in less danger .

[i] V. 9. ] There is great variety of judgments concerning the sense of this Verse : But that which I have given I am sure is not improper ; which in short is this : That they who out of love with novelty will not let things alone in their place , but be altering and changing , though thereby they make great rents and distractions ; do not only give themselves a great deal of trouble , and disturb the quiet of their own mind ; but run the hazard of ruining themselves , together with whole Kingdoms and Churches . Therefore that Saying of Pindar , quoted by Melancthon , should alway be in peoples minds : It is easie to disturb a Government ; but God alone can settle it again .

The Phrases are sufficiently explained in the Paraphrase : only I think fit to note that the Word which , following the LXX , we translate endangered , is by Forsterus translated aspergetur , that is , hurt by the shivers of it .

[k] V. 10. ] There is no less variety , but rather greater , in the interpretation of this Verse : Wherein he seems to return to the commendation of Wisdom . And it may still refer to what went immediately before ; as I have applied it , in the latter end of my Paraphrase . In which I have not varied from our Translation ; if after those Words put to more strength , these be understood ; but all in vain : And so the Words may be translated out of the Hebrew , If the iron be blunt , and he ( that cutteth with it ) do not whet the edge ; it will overcome all the force he uses : that is , will not cut as he would have it . And so the meaning of the Verse is excellently expressed by the Lord Bacon ( in his Preface to the second Book of the Advancement of Learning ) These words , saith he , insinuate , that a wise election of the means , doth more efficaciously conduce unto the accomplishment of any enterprize ; than any inforcement or accumulation of endeavours . For as the Saying is , Claudus in via antevertit Cursorem extra viam . A lame man in the way , will outrum a Post out of the way .

But though I take this to be the true sense ; yet I shall here mention some others , that the Reader may chuse which he thinks most congruous . Some take that Word chajalim , which we translate strength , for Forces or Armies ; and make the sense this ; Where an Army is governed by Wisdom , it prevails though it be defective in Weapons : For Wisdom doth more to set things right ( i. e. doth more to make up the want of Arms ) than Arms can do to get the Victory alone . Others , who translate the former part of the Verse to the same sense that I have done , translate the last part thus : the excellence of industry , is Wisdom . That is , Wisdom in this excels all other Tools that thy are blunted by use ; but it is sharpened thereby . And therefore they , the more they are used , give them that employ them the greater labour ; but this ; the more it is exercised , gives us the less : Thus Maldonate . Some in this manner , If iron be blunt , it must be sharpned ; and so must the Sword of Justice ( when by the negligence of Officers , it hath lost its edge , and the Earth is filled with violence , with thefts and adulteries , &c. ) be resumed and whetted by the Magistrate , to the severe punishment of such wickedness .

Melancthon seems to express the sense of the Vulgar : as Iron being blunted , is not sharpned without great labour ! so the Companion of great diligence , is Wisdom : or Wisdom cannot be attained without great industry . Which others , that follow that Translation , express thus more largely : As a Knife or such like Instrument , having lain long rusty , cannot without much whetting be sharpned again : so the mind that is grown dull by long sloth and negligence , requires great labour , study and exercise , to restore it to its former vigour . Which may be applied to Government that is decayed , and cannot , without a wonderful diligence and prudence in those that have the management of things , be recovered .

There are those who look upon it only as an Admonition what may be done by mere industry and pains-taking , though a man have not much wit , nor be much befriended by others ; and yet gets up wonderfully in the World .

[ I ] V. 11. ] In the Exposition of this also there is much variety ; according as the Hebrew Phrase Master of the tongue , is expounded , either of a mere Babler , and loose Talker ; or of a Backbiter and Slanderer . I have taken it in the latter sense ; as St. Hierom , in the Vulgar Edition , doth . And the former part of the Verse , may either signifie a Serpent that is not inchanted ; or that cannot be inchanted , by any means . For some such sort of Serpents there were , as Bochartus observes ( L. 3. de sacr. Animal . C. 6. Part. II. ) and as appears out of Jer. VIII . 17. and other places of holy Scripture . Unto which , I think , the Backbiter and Detracter may be best compared : for nothing will restrain his virulent humour : nor defend one from the mischief which he doth in secret . I have connected this Verse also with the precedent matter ; as it may be , though we should take the Words in the common sense : which is this ; that as a Serpent will bite , if he be not charmed ; so will he do mischief that talks much , if he govern not his tongue with great Wisdom . Or , as others interpret the latter part of the Verse , a mans words though never so eloquent ( for so the Word lachasch is used , III. Isai. 3. ) will do no good , to pacifie a Princes mind ; if he be not charmed at the very first , before he have fixed his anger .

Others take this Verse separate from the rest , and understand no more by it , than this ; that a Calumniator is like a Serpent , that bites secretly ; without so much as giving warning by its hissing . So Melancthon ; who truly observes , that calumny is a most grievous Pestilence ; which rages and destroys whole Countries . For it first kindles Dissentions ; and thence arise Confusion of Religion , Wars and Desolations . Or , according to our Translation . A Babler can no more refrain from blurting out his own or others Secrets , than a Serpent , if he be not charmed , can do from biting . Which may be referred also to the matter foregoing , in this manner : He that gives himself a liberty of talking of every thing , blurts out even the Secrets , and the Vices of Princes ; whereby he not only makes himself odious , but procures his own destruction .

[m] V. 12. ] The three following Verses , may be also referred to the same matter ; and the latter part of this , is capable of another sense , than that in our Translation ; which is this : That a Fools lips subvert all that a wiser man hath said . So St. Hierom expounds it . There would be less harm in folly , saith he , if it would be content with its own rustick ignorance : but it affects to contradict the dictates of Wisdom , and to affront prudent persons ; nay to supplant and overthrow them ; whereby it becomes exceeding wicked .

[n] V. 14. ] And it is in vain to hope to amend this ; Because , as Solomon here observes , a Fool thinks himself in this very thing to be wise and learned ; that he is able to multiply words ; though they be never so confused , without head or foot ( as we speak ) and he say the same thing over and over again , in a Round ; as the LXX seem to understand the Word holleloth madness ( in the foregoing Verse ) which they translate 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as if it were from the Hebrew Word , which signifies a dance . Melancthon understands these three Verses , as if they expressed the difference between wise Counsellors or Teachers ; and such as are foolish , but fansie themselves very wise : though they direct their Counsels and Instructions , merely by their own , or others blind affections . So Mardonius perswaded Xerxes , unto his unhappy War ; and Pompey had such like Instigators : but they were ignorant men , or considered not what had been before . So he expounds this Fourteenth Verse : They who by foolish counsel , or pernicious Doctrine , undo themselves and others , regard not former Examples ; nor have any prospect of future punishments .

[o] V. 15. ] He refers also this Verse ( where I have put two senses together ) unto the same thing . These perverse wise men , saith he , make a great bustle to no purpose ; and , endeavouring to reform many things , bring lamentable events upon themselves and others : because they are ignorant of the sense of Mankind ; and consider not the weight of business ; nor discern what it fit to be done . Which is comprehended in these Words , They know not the way to the City ; or to the Court : But are like the Shepherd , saith he , who coming to Court , had a Looking-Glass bestowed on him ; in which contemplating himself , he fell into admiration of his own beauty : and thereby grew so insolent , that he was not only thrown out with disgrace , but broke his neck .

[p] V. 16. ] From hence Solomon takes occasion to admonish us , that the misery or welfare of a people , depends very much upon the King that governs them . Who if he be a Child must be governed by others : and if they prove bad , as commonly they are , all things go to wrack . This seems to be the sense of this Verse : where by a Child I understand a Prince to whom the Sceptre falls in his minority : though it may be taken ( as Jo. Forsterus expounds ) for one that is rerum imperitus , unskilful in business ( as in I Jer. 6.7 . III. Isai. 4. ) and I have not omitted the common Interpretation , which understands it of such a weak Prince , as is wholly governed by his passions , and lets the worst of men govern him . Who , like Children , think all is well , if they may but play , and follow their pleasure . Which they take so greedily that they are drinking , when they should be at Council ; dancing , when they should be judging Causes . So Jo. Drufius , I remember , expounds eating in the morning , in his Annotations on XVI . Numb. 5. where he applies that place of Jeremiah XXI . 12. to illustrate this : and observes that the morning is the time of Judgment and Counsel ; as the evening is for mirth or compotations . According to that of Socrates , In the Morning Counsel , in the Evening Conversation . And that of the Hebrews , Non iudicant in hora Ebrietatis ; they do not sit to judge in the hour of drinking ; i. e. in the Evening . Which is so prejudicial to Government , that there was a Law among the Carthaginians , that no Magistrate whatsoever should drink any Wine at all , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that Year in which they bare any Office , &c. as we read in Plato , L. 2. de Legibus , p. 674. Edit. Serrani . And he admirably represents what the mischief of it is , when a mere Youth governs , who is not able to undergo so weighty a Charge ; in the next Book , pag. 691.

[q] V. 17. ] And on the other side , the felicity of a Nation is unspeakable , when it is under the care of a gallant Prince : whom he calls ben chorim . Which may either signifie his Descent , or the excellent Qualities of his own person : or rather both , one who inherits the Vertue of his Ancestors . Who though they should chance to leave him but a Child , yet intrust him with such wise and faithful persons ; that they infuse into him the spirit of his Heroical Predecessors : which makes the people willingly submit unto him . For as Plato observes , that Parents every where have the power of governing their Children : so next to this it is consonant , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that generous persons ( who do not degenerate from the Vertues of their Noble Ancestors ) should govern those that are mean and base , L. III. de Legibus , p. 690. Whence the Babylonian Princes are called by this Name , XXXVI . Isai. 12. where the Chaldee hath bene herin , the sons of ingenuous and free men ; or the sons of Heroical Persons . For hence comes the name of Heros : and thence Bacchus is called by the name of Liber , i. e. a Prince or Noble Man , as Bochartus rightly observes in his Canaan , L. I. Cap. 18. And so the LXX . translate ben chorim in this place , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Which Word they elsewhere translate 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nobles , V. Nehem. 7. VI. 17. and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , XXXIV . Isai . 12. It is vulgarly derived from the white garments , or robes of fine linen , wherein such great Persons appeared : but it is more likely to be of some Foreign Original ; and may be best translated illustrious persons .

[r] V. 18. ] I have referred this and the next Verse , unto the same matter . And this represents , how necessary it is to be very diligent and careful to make up the smallest Breaches , and correct the beginning of Disorders ; by showing what ruine attends upon supine sloth , remissness and negligence . Which is expressed in two most significant Words ; the first ( slothfulness ) implying such a sluggish temper , that a man will move neither hand to any Work : the other ( idleness ) such a remissness and listlessness , as there is in a man that is asleep : when his hands hang down ( as the Phrase is XII . Hebr. 12. ) which seems to be the import of shiphluth in this place ; coming from a Word that signifies humble , and dejected .

[ f ] The next Verse represents the vast power of money : which therefore a Prince should be sure to have at command ; because it commands all other things . As he finds , when he is in want of it ; and is thereby tempted to squeeze his people unjustly ; or to set all things to sale : which is another way of expounding that Phrase , Money answers all things . I cannot omit here to note , that it would not be absurd , if this Verse should be connected with v. 17. to signifie the happiness of a Nation , whose Prince taken care that his people want not provision ( bread and wine in the Language of the Hebrews signifying all that is necessary for humane life ) but especially that the money of the Nation , whereby all things are purchased , be not exported .

[t] V. 20. ] But whatsoever negligence , or profuseness and waste there be ; it should not provoke any wise or good man , to speak contemptuously of his Sovereign , or of his Ministers : if he consider merely how unsafe it is , to make such reflections on him . For there are no ears so faithful , no place so secret , as that they may be trusted with such Words : the ears of Kings , according to the old Saying , being as long as their arms . That is , they can as easily discover crimes , as punish them : they have Spies on purpose every where ; or men to ingratiate themselves , will turn Accusers ; or loyal persons , may , some way or other , come by the knowledge of it , and think themselves bound to let their Sovereign know , who are his Enemies .

Thus most Interpreters , and the most learned understand this Verse ; And therefore I have followed no other Interpretation in my Paraphrase . For thus that admirable person , S. Bochartus glosses upon these Words ( Epist. qua respond . ad 3. Quaest. p. 37. ) The true mind of Solomon is , that Kings do not want their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Emissaries and curious Observers ; by whom they learn what is most secret . Which was the reason that Midas was represented by the Poets with Asses ears ; because he had those that listned and hearkned in all parts of his Kingdom : and brought him News of every thing , that was but whispered by his Subjects .

And thus St. Hierom , the simple sense is , that we take care we be not overcome by anger and fury , to speak evil of our Prince , or detract from him : for he may some way or other hear it , contrary to our expectation , and make us suffer for our ungoverned tongue . That 's the meaning , saith he , of the last part of the Verse ; which is an Hyperbolical expression , like that , in common speech , when we say : The Walls that are conscious to what you speak will discover it . Nay , this very Proverbial Hyperbole is used in good Authors , for a thing very secret , Unless some Bird saw it . So Aristophanes in his Comedy which hath its Name from Birds .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

None ever set eye upon my Treasure , unless perhaps some Bird.

And Suidas cites this Verse out of the same Poet ( which more illustrates the sense I have given of this Phrase in the Paraphrase . )

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

None sees me , unless the Bird that passeth by .

But I am not satisfied whether Solomon had not respect to something else ; and intimated that some Prophet might make the discovery : as Elisha did of many things spoken in the Kings own Bed-Chamber , 2 Kings VI ▪ 9. The Chaldee Paraphrase , by that which hath Wings , understands the heavenly Ministers : and so many of the Hebrews : about which , though they talk many fabulous things , yet the meaning may be , the Angels shall , one way or other , bring it to light , and give occasion to the discovery . For , as a great man of our own observes ( Bish. Taylor , L. III. Duct . Dub. Ch. 3. Rule 3. n. 3. ) the Government of the other World reaches strangely even unto us ; and we speak not a word in vain , but by the Divine Providence it is disposed to purposes that we understand not . And therefore it is not safe to speak evil of Magistrates , in our private houses ; lest the Angel that attends us order it so , that it pass into publication . But as for the King ( who is above the rich or mighty ) call him not accursed in thy heart : Which being a thing that can only be perceived by God , who is the Searcher of the heart ; it shows that , as Angels take care of the rich , the wise , the mighty and noble : so Kings are the peculiar care of God , &c.

And indeed , as the same Bochartus adds , it appears from hence that Solomon doth not deterr us from this sin , by the mere fear of danger ; for he lays a restraint not only on our words , but on our thoughts : which are known only unto God . And if we may not in thought detract from him , how much less speak a reproachful word of him ; or move rebellion against him .

I shall only add two things more , and conclude this Chapter with a notable Discourse of Martin Luther : first , that some of the Hebrews who take the Angels to be here meant , thereby understand the Devil : as our Saviour by the Fowls of the Heaven understands 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the evil one , XIII . Matth. 4. But especially Night-birds , they say ( who may seem here to be meant , where he speaks of the Bed-Chamber ) denote the Devil and his Angels . Whence that Proverb among the Arabians , Speak where there is no Night-Bird ; that is , where no Creature hears .

Secondly , The last words of the Verse , are capable of this sense ( if we distinguish between Bird of the Air , and that which hath wings : taking the one for Angels , and the other for men ; who minister to Kings as Angels do to God ) that the Angels will report our blasphemy in Heaven ; and some or other will be found to reveal it , and carry the News of it to the King upon the Earth . Gregory Neocaesariensis suggests the former part of this : who thus expounds the Words , Swift and winged Messengers carry all to the only rich and great King ; discharging both a spiritual and rational Ministry .

It will not be unuseful , much less unseasonable , in such an unruly Age as this , to let the Reader understand how deeply the first Reformers of Religion laid this Precept to heart ; by transcribing some of Luther's Admonitions , in his Annotations , on this Verse .

The worse and the more malignant , saith he , the World is , the more studious and laborious Solomon teaches us to be , in the doing our Duty . Particularly , in honouring Magistracy ; because it is a Divine Ordinance , and the better part of the World : by which God manages all things under the Sun . But the ungodly begin their wickedness , chiefly in the contempt of Magistrates ; when they bear how God blames and reproves them in the holy Scriptures . But it belongs to the Divine Office to find fault with Magistrates and to rebuke them . And therefore , though thou hearest it , yet do not imitate it . For thou art not God ; nor the Ordainer , no nor the Reformer and Restorer of the Divine Ordinance . But as God reproves them , so thee also , in the holy Scriptures ; that thou mayst do thy Duty , and not meddle with what belongs to them . Whereas thou forgetting the Beam in thy own eye , beginnest to spy the Mote in another mans : correcting thy Superiors , by whom thou rather art to be corrected . And if thou shouldst sustain their Office , wouldst offend more than they do , and not do so much good , as is performed by them . The meaning therefore of Solomon is this ; I have spoken much of Princes , how they undo the World ; but do thou reverence them , notwithstanding that ; for they are not an humane Ordinance , but a Divine . Saint Peter indeed calls the King an humane Creature ; because he is assumed from among men , but his authority is Divine : And though Princes be bad , they are to be honoured because of this Ordinance of God . Why then wilt thou speak evil of those , who are vexed with so many and such great cares and labours for thy peace ▪ if they be good ? and if they be bad and foolish , their own impiety is mischief enough to them , and brings them into sufficient danger . Bear with them then , and compassionate them ; rather than rail upon them , and revile them , &c.

Yes , will some answer ; but we may say what we please of their Ministers . Not so , saith the Wise man in this place , Curse not the rich , i. e. men in great Authority under the King . For ( as the same Luther discourses upon the first Verse of this Chapter ) just as we see Flies fall into a Pot of excellent Ointment , and there dying and corrupting , spoil it all : so when excellent Counsel is given in the Kingdom , in the Senate , in War ; behold there comes some mischievous Knave or other , and utterly dashes it , so that it hath no effect . But as we are compelled to endure those poisonous Flies ; so we must be content to suffer these pestilent Counsellors .

CHAP. XI . ARGUMENT .

As Obedience to Governours , and patience under ill Government are the means ( he shows in the foregoing Chapters ) to preserve peace and quietness ; which are the great blessings of humane life : so in peaceable , quiet and easie times nothing contributes more to our happy living , than the constant exercise of Charity , in Works of Mercy ; which make us beloved both of God and man . Upon which therefore the Wise man here insists largely ; in the six first Verses of this Chapter : and then presses men to it by the consideration , that there is no pleasure like this , while they live ; and that as they cannot keep what they have long , but Death will rob them of all : so they must give an account of what they have enjoyed ; and therefore had best make such an use of it , as will stand them in stead at that time . This I take to be the summ of this Chapter .

1. CAST thy bread upon the waters : for thou shalt find it after many days .

1. NOW , having shown how thou oughtest to behave thy self towards those above thee , look down a little upon those below thee ; and believe that nothing is more profitable ( though the World think otherways ) as well as obliging , than to be kind and charitable unto all men ; but especially , to the poor , miserable people , though they be not so good , perhaps , as they ought to be ; but will ungratefully forget all thy benefits , and never think of them more ; or , at least , are never likely to make thee any return , no more than if thou didst sow thy Seed on the Sand or in the Sea : let not that discourage thee ; for when thou thinkest not of it , God will requite thee , either in this World , or in the next ; nay , there may come a time , when some of those who have been relieved by thee , may do thee service . See Annot. [a] .

2. Give a portion to seven , and also to eight : for thou knowest not what evil shall be upon the earth .

2. Give therefore unto others some part of the good things , which God hath given thee ; and give very liberally , and be not weary neither of well-doing ; but though there be a great many Suitors that solicite thy Charity extend thy bounty to them , rather above than beneath thy ability : for thou knowest not how calamitous the times may shortly be , and then the good thou hast done , will stand thee in greater stead than all the Goods thou enjoyest : which perhaps may be taken from thee , and leave thee nothing to do good withal ; but make thee an Object of other mens Charity ; which no person hath greater reason to expect , than he who , when he had wherewithal , hath been kind to others in that condition . See Annot. [b] .

3. If the clouds be full of rain , they empty themselves upon the earth : and if the tree fall toward the south , or toward the north ; in the place where the tree falleth , there it shall be .

3. Look up to the Heavens , and imitate the Clouds ; which are not filled with moisture for themselves ; but pour it down freely and plentifully upon the thirsty Earth ; even upon the barren as well as upon the fertile Soil , without any difference : and look upon the Earth and learn from the Trees to be fruitful in good Works , while thou art alive ; for then thou art dead , none can raise thee up again to exercise that Charity which now thou neglectest ; no more than a Tree can be made to bear when it is cut down , but which way soever it falls , whether to a cold or to a warmer Quarter , there it remains for ever , without so much as Leaves . See Annot. [c] .

4. He that observeth the wind , shall not sow : and he that regardeth the clouds , shall not reap .

4. And do not put off thy Charity till another time ; under a pretence that now the times are hard , or thou shalt be better able hereafter , or mayst find fitter Objects for it , and do more good with it : For as he that will not sow till the Wind blow from a favourable Quarter , may let the Seeds time pass over ; and he that will not reap , because he is afraid of every Cloud that threatens Rain , may lose his Harvest ; so they that will do no good , till the times be just as they would have them , or till they find objects against whom there lies no exception , will never want reasons to excuse their Duty , and defer it till they have no opportunity for it . See Annot. [d] .

5. As thou knowest not what is the way of the spirit , nor how the bones do grow in the womb of her that is with child : even so thou knowest not the works of God , who maketh all .

5. Trust God for all such things as those , and do not rely upon thy own understanding , which comprehends very little of what is before thee ; for instance , whence the Wind comes : what makes it blow and cease ; how the Soul comes into the Body and departs out of it ; how the Body it self is formed in the Womb ; by what power ; and how it goes to work , hardning some part of the Matter into Bones , and softning others into Flesh , &c. And therefore much less art thou able to comprehend the Providence of God , who disposeth all things ; and know for instance , whether it will be a dear Year or a cheap ; whether thou and thy Heirs , shall live or die ; lose or keep an Estate ; particularly , what strange ways God hath to blast , or to bless all thy Designs ; making thy Estate dwindle by saving , and grow wonderfully by giving away bountifully : Which seems to diminish ; but , by means as secret as the growth of a Child in the Womb , encrease and enlarge it . See Annot. [ e ]

6. In the morning sow thy seed , and in the evening withhold not thine hand : for thou knowest not whether shall prosper , either this or that , or whether they both shall be alike good .

6. Let nothing therefore discourage thee , from taking all opportunities , to give thy Alms incessantly ; early and late ; when thou art young , and when thou art old ; when things smile upon thee , and thou art in a declining condition ; for thou knowest not which will hit to do the most good unto others , and to bring the greatest Blessing back upon thy self ; or whether all may prove alike beneficial unto both . See Annot. [f] .

7. ¶ Truly the light is sweet , and a pleasant thing it is for the eyes to behold the sun .

7. Let no live of thy own pleasure , make thee regardless what becomes of other men : for though , it is true , life is full of delight when we are in a prosperous estate , and we are entertained with great variety of pleasure , when we look about us , and behold all the good things , the Sun shows the bounty of Heaven hath provided for us ; yet , believe it , there is no satisfaction comparable to that of having done abundance of good , with that which he bestows upon us . See Annot. [g] .

8. But if a man live many years , and rejoyce in them all ; yet let him remember the days of darkness , for they shall be many . All that cometh is vanity .

8. If God therefore should bless a man with an healthful Body and a very long life , I do not forbid him to take the comfort of it ; but advise him rather , ( as I have done often ) with a mind free from solicitude and carefulness , to enjoy all the innocent pleasures it can afford him : only let them be tempered with these two reflections . First , that as the fairest Sun that ever shone will set , and the Night follow it ; so the most merry life will have an end , and then we must lie down in our Graves , longer than we have lived , without the least glimpse of these joys : and secondly , that while we live , nothing which we expect hereafter can give us more contentment , than what we enjoy at present ; and will slide away also as fast , and leave us altogether unsatisfied , unless we have done some good with it . See Annot. [h] .

9. ¶ Rejoyce , O young man , in thy youth , and let thy heart chear thee in the days of thy youth , and walk in the ways of thy heart , and in the sight of thine eyes : but know thou , that for all these things God will bring thee into judgment .

9. And there is one thing , above all other , which if the most Childish Youth would consider , and alway carry in mind , I might give him full liberty , to be as jocund and merry as his frolick Age enclines him ; to banish melancholy thoughts ; and , while he hath the briskest taste of them to invent all manner of pleasures for his entertainment ; denying himself nothing that he desires , and gratifying all his senses : It is this , that he must give a strict account of all his actions unto God ; who will deal well with him , if he have kept himself within his Bounds , and enjoyed only lawful pleasures , with thankful acknowledgments unto Him , but will punish him for all his extravagances , and forgetfulness of Him , with torments infinitely greater than all his sinful delights . And this , be it known to thee , whosoever thou art that readest this , is a certain truth . See Annot. [i] .

10. Therefore remove sorrow from thy heart , and put away evil from thy flesh ; for childhood and youth are vanity .

10. And therefore by the thoughts of this , I advise thee also , to suppress and banish that fierceness , rage , sadness , fretting and vexation , with all such like perturbations of mind , unto which , in the heat of thy blood , thou art subject , when any thing crosses thee ( suppose when thou art only reproved for thy faults ) and let no filthy desires , which then are strong , and would plunge thee in all wickedness , stay with thee : For , if such care as this be not taken to lay restraints upon him , there is nothing more senseleslly foolish , rash , inconstant and forward to ruine it self , than Man in his Childish Youth : when he is in the dawning , as we call it , of his days , and comes first acquainted with the pleasures of this World . See Annot. [k] .

ANNOTATIONS .

[a] Verse 1. ] Charity being the Subject of his Discourse in the first six Verses of this Chapter ( as was observed in the Argument ) he begins with the proper object of it : those who , as our Saviour speaks ( XIV . Luke 14. ) are not likely to recompence us again . Thus this first Verse ( about which there are various conceits ) I think may be most naturally expounded . And it is a very ancient Exposition , as appears by the Words of Gregory Thaumaturgus ; which are these in English : It is just to communicate unto others , &c. for , though for the present it may seem to be lost , ( and thrown away , as we speak ) like the bread that is cast upon the water ; yet , in process of time thy love to Mankind will appear not to be unprofitable and without fruit . And after the same manner Greg. Nazianzen in after-times ( Orat. XIX . pag. 298. ) speaking of the liberality of his Father to the Poor ; saith , He proceeded upon this Maxim : That it is much better , for the sake of those who may be worthy , to give to those who are unworthy , than for fear of bestowing our Charity upon the unworthy , let worthy people want it . To which that seems ( saith he ) to belong , which we read in Solomon [ Cast thy bread upon the water ] Which is not thrown away and quite lost , in the account of him that justly estimates things ; but is sent thither where all that we do is laid up ; and shall in due season meet us again , though we think not of it .

And , to strengthen this , it is observed by some , that water , in Scripture signifie , great affliction and misery , XVIII . Psal. 17. LXVI . 12. And therefore the sense of the Proverb is not , of sowing in a fertile Ground , by the Rivers ; or in a Soil well watered , from whence men naturally expect a fruitful Crop ( as some expound it ) but of sowing ( i. e. giving alms ) there , from whence we expect no fruit ; no more than if we threw the Seed in a rapid River ; in which it is carried away , no body knows whither , and seems utterly lost .

And so it may be applied also to ungrateful people ; as I have touched in the Paraphrase : and I shall not trouble the Reader with other Expositions , which may be found in most Commentators ; only naming this of Maldonate ( which agrees well enough with that which I have followed ) give to the poor , whose miseries are so great that their faces are all wet and besmeared with tears . And though there be many of them , be not sparing , if thou art able to receive them ; for waters signifie sometime a multitude of people , in the Scripture Language . But that 's the sense of the next Verse ; and therefore upon the face of the waters , is as much as upon those , who will be gone presently , like the Waters of a River ; and never bring any thing back to us , to reward us : if they do , is more than could be expected .

As for the Word Bread it signifies any benefit , whereby the poor may be supported : especially all sorts of Food ( 1 Sam. XIV . 24. where it comprehends honey , and every thing that was edible ) more particularly , that Food which is made of Corn , III. Gen. 19. and from thence signifies Corn it self , of which Bread is made , XXVIII . Isai . 28. And so St. Hierom here expounds it ; agreeable to what I said above , of sowing seed in the Water .

[b] V. 2. ] And as in the first Verse he hath respect to the quality of the persons , unto whom we are to give ; so here to the number of them , and the quantity of our Alms : which is expected perhaps by a great multitude . Yet let not that damp it ( saith he ) out of a fancy that it will undo us , to relieve them all : but , if we be able , let us help them ; and though more still come when we have extended our Charity according to our utmost ability , let us rather go beyond it ( as the Apostle saith the Macedonian Christians did , 2 Cor. VIII . 3. ) than let miserable Creatures perish . Thus Greg. Nazianzen seems to understand these Words Seven , yea eight . Seven is a complete number ; eight added to it denotes somethings above that which we account perfection . His Words are these , that his Father gave not only , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , out of his superfluity : but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , out of his necessaries : according to the prescription of Solomon , Give a portion not only to seven ; but if an eighth came , he was not here sparing : but much more ready to give , than others are to get . In short , he means give most liberally 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Greg. Thaumaturgus here expresses it , not sparingly , but profusely , I omit other Glosses upon the Verse ; and the Criticism which some make upon the Word portion : which they think alludes , to what was sent from Feasts unto the poor , or those that were absent ; of which there is no certainty . I will only note , that here again Solomon contradicts the Vulgar Principle upon which covetous Wretches move ; and directs the quite contrary . They think all is lost , that is given away in Charity : no such matter , saith the Preacher ( v. 1. ) the fruit of it will be found hereafter , beyond what can be imagined . O , saith the covetous man again , I know not what will be hereafter : now I have enough , but in the latter end of my life I may want ; and therefore it is best to save whilst I may . No , saith the Preacher , for that very reason , give ; because thou knowest not what may be hereafter ; when that may be taken away from thee , which now thou wilt not bestow upon needy people , &c.

[c] V. 3. ] In this Verse , he illustrates both the Duty , and the reason of it . The former by the Clouds , which are a fit Emblem of Charity : the second , by the Trees ; which can bring forth Fruit no longer than they continue joined to their Root ; from which being separated , they bear no more , nor can be fixed to their Root , as the Clouds may be filled with Water , again . So I have interpreted the latter part of this Verse : which Grotius understands as if it meant no more than the foregoing : Do good to men without distinction ; like him who , when he cuts down a Tree , regards not which way it falls . I omit other Interpretations , and shall only mention Maldonate's Gloss upon this Verse , which is ingenious enough . He urges us , saith he , to do good , while , we live , by two Reasons . First , From the profit of it , because we shall receive more than we give ; like the Clouds , which receive from the Earth but a thin Vapour ; which they return to it in most copious Showres . The second , From the impossibility of being in a capacity to do good when we are dead ; for then , like a Tree , we must continue as we are when Death seizes us ▪ and never be restored to our former condition again . Corranus alone ( as far as I can find ) expounds the latter part thus , in his Annotations : A Tree in what place soever it is planted , there abides , and brings forth Fruit : and so ought we to help others by all manner of means : in whatsoever place or time we live . And he takes North and South , for all Parts of the World . If any think fit to apply this , unto the unalterable condition wherein we must remain in the other World ( like a Tree cut down , which if it fall toward the North , cannot change its positure , and turn to the South ) they cannot follow a fitter Gloss upon the Words , than this of Luther's . If the Lord find thee in the South ; that is , fruitful and rich in good works , it will be well : but if in the North ; that is , barren , of good works , it will be ill with thee . Howsoever thou art found , so thou shalt be judged ; and so thou shalt likewise receive .

[d] V. 4. ] And then follows here an Admonition to take the first opportunity of doing good ; and not to deferr it because now it may seem unseasonable , and we fansie it may do better another time . Which the Lord Bacon extends unto all other things , as well as Alms. There is no greater , or more frequent impediment of action ( saith be , in the Conclusion of the First Chapter of the VIIIth . Book of Advancement of Learning ) than an over-curious observation of decency ; and of that other Ceremony , attending on it , which is too scrupulous election of time and opportunity . For Solomon saith excellently , He that observeth the Wind , &c. We must make opportunity , oftner than find it .

And thus that great Prince Xerxes ( otherwise not very prudent , speaks very discreetly in Herodotus ( L.VII. ) Be not fearful of all things ; nor consider every thing minutely : for if in the considertion of business , thou wilt weigh every thing alike , thou shalt never be able to do any thing . And thus Melancthon understands this place , As events are not in our power ( which he takes to be the meaning of v. 3. ) so he that will have certain and circumscribed events ( that is , such and such things come to pass ) before he act , will never attempt any thing .

And so a great Divine of our own expounds it ; If we will suspend our resolution , till we can bethink our selves , of something free from all inconveniencies ; in most of our deliberations , we shall never resolve upon any thing at all : God having so tempered things , that every commodity hath its incommodiousness , every conveniency some inconvenience attending it ; which many times , all the wit , and industry of man is not able to sever . Bishop Sanderson's Sermon upon 1 Corinth . X. 23. p. 245.

Saint Hierom also elegantly accommodates these Words to negligent Pastors ; who will not preach , but when the people are very desirous to hear ; and there is a fair Gale breathing to favour their design . And gives this Advice to us , Do not say , this is a fit time , that is unprofitable : for we are ignorant , what is the way , and what is the will of the Spirit , which dispenseth all things .

[e] V. 5. ] In this Verse he seems to pursue the same Metaphor of the Wind , which blows uncertainly ; and no body knows whence , nor from what causes . And therefore from our ignorance of that , and indeed of all other things , which we are here conversant withal ; of our own Soul , for instance , ( which our Translators understand by the Word Ruach , Spirit ) and of our own Body or of that vis formatrix , how it goes about its Work , to make this Body of ours in the Womb , which may possibly be meant by Spirit , XXXIII . Job 4. CIV . Psal. 30. ) Solomon perswades us not to presume to know how God intends to order the course of this World , in his over-ruling Providence ; and therefore to do our Duty , and leave events to Him .

[f] V. 6. ] Imitating the Husbandman ( with which Metaphor he began this Discourse , and now concludes it ) who not knowing which will prosper , sows both early Corn and late . So Symmachus understands this Verse , to be an allusion to those that sow some very forward Seed ; which perhaps may hit , when that which is sown at the ordinary time doth not : Or perhaps both may succeed and bring forth Fruit , to their great enriching . Others take morning and evening , only to signifie all times .

[g] V. 7. ] I have continued this Verse with the foregoing ; and supposed ( what all Interpreters do in the third and fourth Verses ) that the comparison is imperfect : there being only the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as Hermogenes speaks ) the Proposition of the Sentence , and the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( that which answers unto it ) left to be made by the Reader : Which I have supplied from the sense of the whole foregoing Discourse in this Chapter .

Others think a new Discourse here begins for the Conclusion of the whole Book ; and that after all he had said of happiness , he advises every one to think of another life , and not expect to find it in this .

Or , as some understand him , his meaning is , Now you have seen , wherein happiness doth not , and wherein it doth consist ; therefore do not either imagine there is none at all here in this World , or that it is greater than really it is : But take a middle course , which I have shown you , and look upon this life as having pleasure in it , but not absolutely perfect ; yet such as our condition will permit ; begun here , and to be completed in another World .

[h] V. 8. ] The beginning of this Verse I have expounded according to the Hebrew , where the Words run thus , as St. Hierom himself translates them , If a man live many years , let him rejoyce in all these things , &c. And the latter part of the Verse , I have supposed , contains two Motives to moderation in our present enjoyments , and to make us think of doing some good with them , as the highest pleasure of all . Because they will have an end , when we can no longer enjoy them ; and because , while we have them , they run away apace , as all that follows will do ; and leave us empty and dissatisfied , unless we have made a good use of them : upon which we may reflect , when they are gone , with some pleasure .

[i] V. 9. ] To those Motives , he here adds the most considerable thing of all : which is expounded two ways by Interpreters . Some taking these Words as a permission , under such restraints as he mentions in the end of the Verse : others , as ironically and sarcastically ( as the Greek Phrase is spoken ; by way of mockage , and bitter scoff . The two first Phrases ( rejoyce , and let thy heart cheer thee ) incline to the former way ; being commonly used in a good sense : the two last ( walk in the ways of thy heart , and in the sight of thy eyes ) unto the other way , being commonly used in a bad . Therefore the scope of the place , and the coherence must determine it . And as the LXX and St. Hierom go the first way ; so it agrees best , in my opinion , with what went before ; and therefore so I have paraphrased it . And considering that they are two different Words in the beginning of the Verse , which we translate as if they were the same ( viz. young man , and youth ) I have not done amiss , I think but expressed them more significantly , by these Words , childish youth . And so they are distinguished in the last Verse ; where that Word which here we translate youth , we more truly translate childhood : which goes before youth .

[k] V. 10. ] Here I have followed the judgment of St. Hierom ; who under anger ( or grief ) comprehends all the perturbations of the mind : and under evil of the flesh , all the hurtful pleasures of the Body . And accordingly I have expounded the whole Verse , with respect to the danger Youth is in , by the fiery motions of both sorts : the former of which incline men to imitate the Wild Beasts ; the other sink them , into the condition of the dullest Brutes .

The word we here translate youth signifies the peep of day , in our Language ; the appearing of the morning : and therefore is to be understood of our entrance upon the most pleasant time of our life . Which , as well as childhood , is but vanity ; that is , presently vanishes ( as some will have it ) and will be soon gone : or rather , Childhood and Youth , signifying all that is done in that Age of our life ; the meaning is , it is an Age of great levity , folly and indiscretion , &c.

And therefore , as Luther observes , the great care of mankind should be to season Youth with right Opinions and a good sense of things ; and then it is not to be denied all pleasures , of which it is very desirous ; much less shut up from the very sight of them , for it abbhors solitude . And this is to begin at the wrong end of Education ; which must be applied first to the mind , not to the Body : And when the Mind is well tinctured , the Body will be easily governed . That is , neither follow filthy pleasures ; nor be carried away with furious passions , &c. The benefit of which will be unspeakable ; for they that live pleasantly and quietly in Youth , are likely to arrive at and enjoy a comfortable Old Age.

Some begin the XIIth . Chapter at this Verse , and others begin it with the foregoing : but I have followed our Translation , and the most Interpreters .

CHAP. XII . ARGUMENT .

He continues his Advice to young men , ( begun in the two last Verses of the foregoing Chapter ) wishing them to season their minds with such an early sense of God , and of their obligations to Him , that it might govern them in all their ways ; and be a comfort to them in Old Age , which ( by a long description of it ) he shows will be a melancholy time at best . After which Discourse , he concludes the Book , with a brief summ of the scope and design of it ; inserting something concerning the Author , which might dispose the Reader to attend the more heedfully , unto the conclusion of the whole matter .

1. REmember now thy Creatour in the days of thy youth , while the evil days come not , nor the years draw nigh , when thou shalt say , I have no pleasure in them :

1. THE best Counsel therefore that I can give ever man is this , That he would awaken , and preserve in mind perpetually , an awful sense of God ; unto whom he is so deeply indebted that he received his very Being from Him ; and therefore let him apply himself faithfully and affectionately to his service , in his most vigorous Age , as soon as ever he can consider that he is not his own , but God's , who formed him in his Mothers Womb , took him thence , and brought him up to be a man : Do not deferr this weighty business , till thou art sick , or all thy faculties so broken by the infirmities of Old Age , that though it last several years , yet they shall prove flat and dull , irksom and redious to thee : and no pleasure at all left in them , but only the remembrance of a well-spent-life ; without which , instead of thanking God , thou wilt be apt to do nothing , but complain ; or groan under the weight of one evil or other that falls upon thee . See Annot. [a] .

2. While the sun , or the light , or the moon , or the stars be not darkned , nor the clouds return after the rain :

2. For what joy can a man have , or what misery can he be without ( and therefore what folly is it not to think of God before that time ) when the natural heat and vigour is quite spent , and all the powers and faculties of Soul and Body in such a languishing condition , that he is altogether unfit for the Offices of piety ; particularly for the acknowledgment of God's benefits , the very remembrance of which is slipt out of his mind , or he hath but a dull perception of them : being no more sensible of the benefit of the Sun it self , when it gives the brightest light , than he is of the Moon or the Stars ; but the day is as sad , and as full of pains and heaviness to him , as the night : and there is no end of them , no intermission ; but they succeed one another , as the Clouds do in a rainy Season , when one is no sooner emptied , but another is gathered , and ready to discharge it self in Showers . See Annot. [b] .

3. In the day when the keepers of the house shall tremble , and the strong men shall bow themselves , and the grinders cease because they are few , and those that look out of the windows be darkned .

3. Is this a proper time to be alloted to the service of God , when a man cannot serve himself ? his hands being struck with a Palsie , and made unable either to feed or defend his Body ; his feet bending under the weight of it , having lost their power to support him ; his teeth likewise so rotten , or worn away , or fallen out , that they cannot thew his Meat ; and the sight of his eyes , which were wont to show him things at a great distance , now so failing him , that he cannot know one man from another , though they stand hard by him . See Annot. [ c. ]

4. And the doors shall be shut in the streets , when the sound of the grinding is low , and he shall rise up at the voice of the bird , and all the daughters of musick shall be brought low ;

4. Is this the time to gain acceptance with God , when he is despised by men ; and excluded the publick Assemblies , because his voice is so low , that no Body can hear him ? Nay , his Lips look as if they were closed , and fall so inward , that he can but mumble , by reason of the loss of his Teeth , the weakness of his Lungs , and the defect of other Instruments of Speech : Nor can he recruit himself as he was wont by rest ; for sound sleep departs from his eyes , and he wakes as early as the Birds , but is not pleased at all with their Songs : his hearing being so dull and flat , that he is not moved by the best Musick in the World ; though he listen and incline his ears unto it , with never so much diligence . See Annot. [d] .

5. Also when they shall be afraid of that which is high , and fears shall be in the way , and the almond-tree shall flourish , and the grashopper shall be a burden , and desire shall fail : because man goeth to his long home , and the mourners go about the streets :

5. For joy and all such pleasant passions being fled away , melancholy fear alone remains ; which makes him scarce dare to tread in the High-way , much less , ( his head is so giddy ) to go up a Pair of Stairs ; nay , he thinks himself unsafe in the strongest Fortress : Such is the feebleness of Old Age , which looks venerably by its Grey Hairs , but they are an early sign of approaching death ; and are made contemptible by his crumpled Shoulders , Hips and Back : which as they are of themselves a sufficient Load , so are relieved and supported by no bodily pleasures ; the very desires of which now fail him : for there is but a very short step between him and his Grave ; unto which if he be carried with the usual Solemnities , it is all his Friends can do for him . See Annot. [e] .

6. Or ever the silver cord be loosed , or the golden bowl be broken , or the pitcher be broken at the fountain , or the wheel broken at the cistern .

6. Remember therefore thy Creator , while the noble Faculties of sense and motion remain intire , and are strong and lively ; for the time will come ( and that will be very unfit for this , or indeed any other business ) when they will be totally disabled : the Nerves , for instance , will shrink up and be dispirited ; the Brain it self , and all those precious Vessels wherein it is contained , be of no use at all unto thee : For the very Fountain of Life , the Heart , will fail , and the Veins and Arteries no longer carry the Blood round the Body ; but the motion will cease , by the decay of that power , which now thrusts it forward in a contitinual Circulation . See Annot. [f] .

7. Then shall the dust return to the earth as it was : and the spirit shall return unto God who gave it .

7. And then , what remains , but that the Soul and Body being parted , they go to their several Originals ? The Body , tho' now so fair a Fabrick , to the Earth out of which it was taken ( according to that ancient Doom passed upon it , Dust thou art , and unto dust thou shalt return ) but the Soul unto God , to be judged by him , according to what it hath done in the Body , since He sent it thither . See Annot. [g] .

8. ¶ Vanity of vanities , saith the preacher ; all is vanity .

8. And if this be the Conclusion of all our labours , I have reason to conclude this Book as I began it , and listen I beseech you again , to him , who proclaims nothing to you but what he hath proved in this Discourse ; that there is no solid satisfaction to be found in any thing here below ; where all things are both full of care and trouble , as well as uncertain and perishing : and therefore it is the height of folly , to take great thought for this present life ; and to lay up nothing for the life to come . See Annot. [h] .

9. And moreover , because the preacher was wise , he still taught the people knowledge ; yea , he gave good heed , and sought out , and set in order many proverbs .

9. Perhaps you may still think otherwise ; and therefore I have this now to add ( and so shall summ up all I have said ) that I am as likely to judge aright , as another man ; being indued with Wisdom from above , by an extraordinary gift of God ( 1 Kings III. 12. IV. 30 , &c. ) whose Goodness also I have imitated , in communicating my knowledge freely unto others : Nay , ( knowing that by sloth or envy the greatest Wisdom may be lost ) the more I understood , the more diligent I was in informing others ; Nor did Divine illuminations make me either neglect my own Studies , or other mens inventions , but I listned unto all from whom I might hope to learn any thing ; and both weighed what they said , and also made an exact search into things my self : of which , that not only the present Age , but Posterity also might reap the benefit , I have gathered together , and aptly disposed and fitted to all capacities , abundance of excellent pithy Sentences , for instruction in Wisdom and Vertue ( 1 Kings IV. 32. ) See Annot. [i] .

10. The preacher sought to find out acceptable words , and that which was written was upright , even words of truth .

10. Thus I , that preach these things , have employed my pains , in seeking ( with no less diligence than covetous men do for money ) both the most pleasant , and the most useful , and most certain Knowledge : and having found what I sought , I may safely affirm that , Nothing is said by me , but what ought to be most acceptable , being apt to give the greatest contentment and delight : Nothing written by me , but what I found in the Divine Writings , or is so exactly agreeable thereunto , that it is a straight and faithful Rule of life : there is nothing frivolous , or doubtful in them ; but they contain the most solid Wisdom , as sure and true as truth it self . See Annot. [k] .

11. The words of the wise are as goads , and as nails fastned by the masters of assemblies , which are given from one shepherd .

11. And there is the same power in them ( as there is wont to be in all the acute Sayings of those that are wise and good ) to excite and stir up the minds of slothful men to the practice of Vertue ; that there is in a Goad to prick the dull Oxe forward , to draw the Plow : Nor do they only sting and move the mind for the present ; but are apt to stick as fast in the memory , as Nails do when they are driven into a Board : and to collect also the thoughts , affections , and resolutions unto one certain end ; especially when they are fastned by the skilful hand of those who rule the Assemblies of God's people ; and are ruled themselves by one and the same supreme Governour , whose Holy Spirit directs them all . See Annot. [l] .

12. And further , by these , my son be admonished : of makeing many books there is no end , and much study is a weariness of the flesh .

12. Therefore , my Son ( or whosoever thou art that shall read these things , whose happiness I wish as my own ) be advised by me , and not only believe these things , but rest contented with such useful Knowledge ; and do not trouble thy self , either in composing or reading many Books : For all that is needful to instruct men how to be happy , may be comprized in a few wise Precepts , and if thou extendest thy desires beyond this , thou mayst turn over infinite Volumes , which are encreasing continually ; and serve only to distract thy mind , and tire thy spirits , and impair thy health ; but yield little profit , after the expence of a great deal of pains and time . See Annot. [m] .

13. ¶ Let us hear the conclusion of the whole matter , Fear God , and keep his commandments : for this is the whole duty of man .

13. Let us draw up all then , that can be said in this matter , into as small a compass as is possible : If thou wouldst be happy , preserve in thy mind such an awful sense of God , as to have a greater regard to Him , both as thy Creator and Governour , and as thy Judge , than to any thing in this World ; and , dreading his displeasure , not only worship Him religiously , but observe all His Commandments : For , as unto this all men are bound , so in this consists all their Duty , and their whole happiness ; and therefore they ought to make this their main business , and employ their best endeavours in it . See Annot. [n] .

14. For God shall bring every work into judgment , with every secret thing , whether it be good , or whether it be evil .

14. As they would with all seriousness , did they but believe and remember , what is most certainly true , That , though now the wicked and the good sometimes fare alike , yet , there will be a notorious distinction one day , made between them ; when God ( whose knowledge nothing can escape , and out of whose memory nothing can slip ) will pass an exact Sentence upon every thing we do here in this World , though never so secret and known to none but Himself : and then no evil thing , though only designed and never actually committed , shall go unpunished ; and no good thing , though only heartily intended for want of power to accomplish it , shall be unrewarded . See Annot. [o] .

ANNOTATIONS .

[a] Verse 1. ] From the consideration of what he had said in the Conclusion of the foregoing Chapter , that Youth is attended with folly , and folly attended with destruction ( as Greg. Thaumaturgus excellently explains those Words ) he begins this with the most weighty Lesson : which ought to be perpetually inculcated , and beaten into the mind and memory of young men , viz. That they would reflect so far as to consider , who gave them their being ; and what , upon that account , they owe unto Him : who as He is the sole Author of all things that give us any delight ; so He is of all the abilities and faculties , which make us capable to take pleasure in them ; and the sole Disposer likewise of all opportunities , that bring us and those Delights together .

All this may well be comprehended in the Word Creator ( if this place be compared with XL. Isai . 28. XLV . 7.18 . LXV . 17 , 18. ) Which being in the Hebrew a Word of the Plural Number , some from thence draw the Mystery of the Holy Trinity : which I cannot certainly , say is here intended , because it is very ordinary in the Scripture to put the Plural for the Singular ; especially when God is spoken of . Thus when the Israelites had made the golden Calf , they said , These are thy Gods , O Israel , &c. ( so we translate it , XXXII . Exod. 4. ) as if there had been more Gods than one in that Calf . But it should be translated , This is thy God , O Israel ; as appears by what follows , which brought thee out of the land of Egypt : signifying they worshipped in this Image Him , who had wrought that great deliverance for them . And thus Jonathan there understands it ; and Theodoret upon 1 Book of Kings , Quest. 10 ,

More places , like to this , are observed by Bochartus ( L. II. de Animal . Sacr. C. 34. P. 1. ) in whom the Learned Reader may find many such Latine Words , that are only of the Plural , not Singular Number . And I will only mention one remarkable place , ( which he might have added ) 1 Sam. XXVIII . 9. where the Woman says , she saw Gods ascending out of the Earth : and Saul thereupon asks her , What form is he of ? understanding she saw a single person .

But what ever becomes of this , we Christians ( to whom this Mystery is now plainly revealed ) ought when we read such places as these , to think of the obligations we have unto God the Father , God the Son , and God the Holy Ghost , into whose Name we are baptized . And not only to consider such things as are above-mentioned ; but to be moved and affected with them ( for that is here included in the Word Remember ) according unto their weight and importance .

And to do this betime , the first thing we do ; because the days of our youth , are our best and choicest days ( as the Word in the Hebrew signifies ; whence in 2 Sam. VI. 1. where David is said to gather all the chosen men , the LXX hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the young men in Israel ) in which we are apt to take the greatest delight in our selves , or in any thing truly delightful : our spirits being then most fresh , lively and vigorous . So that the measure of our delight , whether in our selves or in any thing without us , being then truly taken , it would constrain us unto an equal delight in Him who is the Author of both and unto a correspondent gratulation for them . Whereas , if we deferr this remembrance till Old Age come upon us , when life grows a burden , and the wonted delights of it are either irksome or insipid ( unpleasant , or without all taste or relish ) our thankfulness for them will be but faint ; our gratulation worthless ; our Devotion cold and lumpish : as Dr. Jackson excellently glosses upon these Words , B. XI . upon the Creed , C. 33. Which , he had expressed long before , more briefly in his Treatise of Faith , Chap. 8. p. 125 ; thus , The Inventory of what we have received from God in our Creation , should be taken in those days wherein we most delight ; because then the Characters of his Blessings bestowed upon us , and their true worth , are most fresh and sensible in all our faculties : well knowing , that if we deferr this Survey till Old Age , in which life it self becomes a burden , our return of thanks for fruition of it , and the unpleasant appertinencies , will be but wearyish . And plainer still in his II. Book upon God 's Attributes , Ch. XI . p. 95. Then the Prints of God's Creative Power , are most fresh in our Nature ; and might transmit a fairer Copy , and truer estimate of the Creator's Goodness unto Old Age , than Old Age can take any , &c. Which I have repeated the oftner , in several forms of speech , in hope that one or other of them may touch the heart of young men , and excite them by frequent reflection upon the present comforts of health and strength , upon the activity of their Body , the quickness of their sense and spirit , to ingross them deeply in their memory ; before the evil days come .

So Solomon calls our decrepit Old Age ; both because they are void of all pleasure , as he saith in the following Words ; and because they are attended likewise with so many inconveniences and miseries , that it is hard to number them . But he gives us some account of them , in his admirable Description of decrepit Age , v. 2 , 3 , 4 , 5 , 6 : which abundantly confirms that speech of Cicero in his Book de Senecture , that Old Age proves so odious unto most men , ut Onus se Aetna gravius dicant sustinere , that they complain of a load that lies heavier than Mount Aetna upon them .

[b] V. 2. ] These infirmities he demonstrates to be very great , because decrepit Age consists in the universal decay of the whole frame of Nature : Which I take to be the meaning of the Sun , the light , the Moon and Stars , being darkned . For as in a Body Politick , the extinction or falling down of these signifies , in the Prophetical Language , the subversion of that frame of Government ( as , to omit abundance of other places , may be seen in what Isaiah saith concerning Egypt , XXXII . 7 , 8. ) so the darkning of these in the Natural Body of man , signifies , in my judgment , its total decay and nearness to a dissolution : the tumbling ( as we speak ) of an Old Man into his Grave ; like a ruinous old house which can stand no longer ; for so the Metaphor is carried on , v. 3. And then the return of Clouds after the Rain , refers to the dismal condition a man is in at that time : when one trouble treads upon the heels of another : which is no sooner gone , but the like , or a new one , comes in its room . And so the Words may be translated , The Clouds return , and after that the Rain : that is , there is a succession of misery , of grief , pain , or weakness , drawing on one another . There are some who apply the darkning of Sun , Moon and Stars , to the mind of man ( as one would think , indeed , he should say something of that ; and all the following description belonging wholly to the Body , we must find it here or not at all ) but still I conceive that he intends only in general , to signifie the failing of the mind in all its faculties and powers ; without a respect to some particular distinct faculty in each of these Words . But they who think the inward powers are here intended , are not content to rest in such a general meaning ; but will have something in particular signified , by every one of them . And then they do but guess , which gives me the liberty to interpose my conjectures also : that by the Sun may be meant the Soul it self ; by the Light , its Understanding ; by the Moon , the Will ; by the Stars , all the Nations in the Mind and Memory , with all the affections and passions in the Will : just as Sun , Moon , and Stars , in Joseph's Dream , signified his Father , and Mother , and Brethren . And so the sense of this Verse is , the Mind of man grows feeble in all its powers ; the Understanding dim-sighted , the Memory forgetful ; the Reason weak and childish ( giving such a feeble light , that it can neither direct our selves nor others ) the Will listless in all its desires , dull about our greatest concerns , wavering and inconstant in all its resolutions , &c.

But I judge it more reasonable , as I said , to rest in the Interpretation first mentioned ( which I am sure is agreeable to the holy Language in other places ) that hereby is only represented in general , the universal decay of the faculties of the upper part of man , his Soul . Which sense I have comprehended together with the other in my Paraphrase : and not neglected this , in which others acquiesce , that these Words signifie the miseries an Old man feels , both night and day . As for those who hereby understand the dimness of the eyes , it being expressed afterward , v. 3. I have taken no notice of their sense : But another there is , which is worth mentioning . For the meaning may be , There is nothing but darkness : i. e. a most uncomfortable condition ; like that , when the Heavens are clouded day and night ( as they were in St. Paul's Voyage , XXVII . Acts 20. ) and when one Cloud hath spent it self in the Tempest , another immediately succeeds it .

[c] V. 3. ] As in the foregoing Verse he gave a general description of the decay of the whole Body ( and of the internal faculties of the mind together therewith ) so here he enters into the Particulars . And conceiving the Body to be like an House or Tabernacle ( unto which it is frequently compared , not only in the Scripture , but all other Authors ) he resembles the Shoulders , Arms and Hands , to the Keepers of the House : because by them we defend our selves from dangers ; administer both Food and Physick ; exercise all manner of Arts and Manufactures ( as we call them ) as long as they have any strength remaining in them . Which Old Age takes away , the Nerves , Tendons and Ligaments so flagging , that these Keepers quiver and shake ( tremble we render it ) and grow so useless that we can no way help our selves or others with them .

And then he compares the Thighs , Legs and Feet , to strong men : they being the Supporters and Pillars , as it were , of the whole Fabrick , which hold it up ; till Old Age quite disables them for this Office , and makes the Knees bend , under the burden of the Body alone .

The Reason of which follows ; in that the Grinders fail , &c. in which Metaphor he compares the Teeth in the Jaws above and below , to the upper and nether Mill-stone . For they by cutting , breaking and chewing of the Meat , prepare it to be dissolved in the Stomach , and turned into nourishment ( as the Corn is ground between those Stones into Meal , and so prepared for making Bread , and other such like uses ) but in time drop out of their : Sockets ; or are broken , so that they can grind no longer .

And the like decay we find in the sight of the eyes ; which he means by those that look out of the Windows . All those Coats , Humours , and Nerves , that make up the eyes : which are set in two holes ( as the Word is ) or hollow places in the Forehead ( like the Windows in the house ) and have a round hole also in the midst of them , called the Pupil of the Eye ( like a Casement ) through which all things are transmitted to the inward sense of Seeing . Until the Skins , and the humours also , grow too thick ; and the very Figure of the Eye , as some have observed , be changed , by the dryness of the Chrystalline humour : and then the house is darkned . Aristotle in his Problems ( Sect. 31. Quaest. 14. ) expresses it thus , in short , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. when men grow into years , their sight grows dull , because in the eyes of Old men , the Skin is both hard , and also rugged ; so that their sight is obscured .

[d] V. 4. ] this Verse hath greater difficulty in it , especially in the beginning , and the doors shall be shut in the streets , when the sound of the grinding is low . But the LXX suggest an unexceptionable sense of this Passage , in my Opinion , which is ; that they are shut out of all publick meetings , because of the lowness of their voice , which formerly was as loud as a Mill. And there is little reason to doubt , but by doors are meant the lips ( it being a frequent expression in Scripture ) and by the lowness of the sound of grinding , the lowness of the voice , from the loss of teeth , or the weakness of respiration ; in short , from the defect there is in the Organs of Speech .

Nor do I see why Maldonate's Translation may not be allowed , which is still more simple ( and therefore I have taken notice of it , in my Paraphrase ) the lips are shut without ( so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 may be translated , foris , extrinsecus ) that is , they sink and are compressed ; when the voice grows weak and tremulous , because of those that grind ; that is , by the falling of the teeth . Thus he . But it may more exactly be translated thus , by the falling low of the voice , of which the teeth are the principal instruments . And the whole , I have sometimes thought , may not incongruously be translated in this manner : His lips are shut in his mouth ( for the mouth is the street or high-way into this house of which Solomon is speaking ) by the falling down of the voice of grinding ; i. e. the voice that is made by grinding the Air , as it were between the teeth , and the roof of the mouth , &c.

It might be referred to the eating meat , seldom , because of his bad digestion ( the Meat being ground in the Stomach , as in a Mill ) if the word voice or sound would agree to this . Which renders Dr. Smith's Interpretation , very difficult , in my judgment . Who by doors understands all the inlets and outlets of the Body ; and by streets , the open ways and Passages in the Body ; in which the matter of nourishment is conveyed , and passeth , without lett or molestation : and by shutting these doors , the ceasing from their use : and by grinding , the digestions and concoctions in the Stomach , Bowels , Mesentery , Glandules , &c. ( all which is well enough , though perhaps too Philosophical : ) and by the voice of these concoctions , the natural symptoms , significative of digestions ; all those indications , which demonstrate the work of Nature to proceed aright . Which seems to me very far fetcht , and too great a straining of the Word voice or sound : however , I have here mentioned it , that they who are pleased with it , may follow that Interpretation , which is very ingenious .

The next Passage in this Verse is easier ; though it is uncertain , whether he mean that the chirping of the least Bird wakes him ; or that he wakes early , when the Birds do . For tzippor signifies all kind of Birds , great and small ; and may be interpreted of the Cock as well as any other : and the meaning be , He gets up at the Cock-crowing . This last seems most probable , because being thick of hearing ( as the next Passage signifies ) it cannot be supposed , that the least noise disturbs him . Though I confess the meaning may be that a small noise wakes him sooner , than Thunder would have done in his young days .

The daughters of Musick , if it refer to the Parts of the Body , I take not to be those Organs of it , which make Musick ; but which receive it , being made . For the Hebrews call that the Son of a thing ; which is fitted or designed for that of which it is said to be the Son . Thus an Arrow is called the Son of the Bow or Quiver , XLI . Isai . 19. III. Lament. 13. and Wheat called the Son of the Threshing floor , XXI . Isai. 18. and so the Daughters of Musick , may be those parts where Musick is entertained . Yet there is one Objection against this , which lies in the Word all : which cannot properly be applied to the ears ; because there are but two of them : and we never say all the ears , but both the ears . Which makes some think , that hereby we are rather to understand all sorts of Musick ; which are made either by instruments or voice . But to this it may be answered , that the Word all , refers to the several parts of the ear , in which the sound is formed : both the winding chanels in the outward part ; and the Tympanum , and the three cavities , and as many little bones in the inward part ; together with the auditory nerve it self . All which are manifestly contrived on purpose , to receive sounds : which are born here , and so may be called their Daughters : which in Youth are brisk and spritely ; but are humbled ( as the LXX translates it ) and flat in Old Age.

There is no necessity , I acknowledge , of interpreting this Passage thus ( though it seem most agreeable to the rest of the description ) because it may be translated , the daughters of a song : that is singing women , are not valued at all , by old men : They account them nothing worth ; and would not give , as we say , a Farthing for them . Old Barzillai confesses this imperfection , 2 Sam. XIX . 35. Which place Saint Hierom thinks may very well explain this .

[e] V. 5. ] And it is attended with a greater , which is the passion of fear : unto which Old Age is very subject from defect of Spirits ; weakness of imagination , as well as of Bodily Organs ; which are unable to resist any dangers ; which Old men also are apt to apprehend greater than they really are . For as their heads turn giddy , if they ascend to any high place , so they tremble in the plain way ; for fear of a Stone , a Clod , an Hole , any unevenness , by the rising or depression of the Earth ( for so Grotius thinks the Words may be expounded , though the antient Interpreters do not favour it , He is afraid to stumble at the rising or falling of the Earth ) or he fears he may be pusht down by others , if he do not fall of himself ; in a word , he knows not what he may meet withal , and therefore fears .

Or it may be expounded , as Maldonate takes it , He never thinks himself safe , though he be in an high Fortress . Or , dreads an high Wall , though never so firm ; lest it should fall upon him . There are some that expound the first Words of this Verse thus , He is afraid of Spirits , and separate Souls : of those excellent Beings which dwell in the Regions above . That is , he is superstitious ; which I look upon as forced .

The next Part of this Description , which we translate Almond-tree flourish , most Interpreters take for his head growing hoary , or white , like the Blossoms of the Almond-tree . Which though it make an Old man look venerably , yet brings the tidings of approaching Death : and is as certain an indication of it , as the Almond-trees blossoming is of the Spring ; or ( as others will have it ) of its speedy production of fruit : For it flowered , they say , in February , and showed its Fruit in March ; and thence had the name of shached in Hebrew ; from its forward blooming , and hasty ripening into Fruit. And , to strengthen this Interpretation , some have observed that an Almond was anciently called by the Greeks , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; that is , the head : from some resemblance which that Fruit hath to it . What that resemblance should be , I do not understand ; unless it be in the Figure of the Brain : which the Scull being removed , appears like the Shell of the Almond , when the Husk wherein it is inclosed , is peeled away . For thence Herodianus of Alexandria ( as I find in Athenaeus , L. II , Cap. 12. ) derives the common Greek Word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for an Almond ; because next to the green Rind , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it hath , as it were , a great many clefts , and looks as if it were scarified .

I see no apter Interpretation than this , unless it be that which I shall mention below ( when I have explained the rest of this Verse ) or we understand it , as St. Hierom saith some did , of the Huckle-bone ; which , by the wasting away of the flesh of the Buttocks , appears , nay thrusts out it self ; and makes their very sitting or lying down uneasie to them . And I find an Arabick Word of this sound , which signifies a kind of Boat : and may possibly be the Original of the Latine Word Scapha .

And this would agree well with the next Words , the Grashopper shall be a burden : Which seem to be a description of his stooping under the burden of Old Age ; his Shoulders , Hips and Back all bunching out ; which is a load great enough for him , without any other . In short he can scarce bear himself , as Melancthon expounds it : Which Avenarius thinks is a literal Translation of the Words , the Grashopper or Locust shall burthen it self ; that is , saith he , his gibbous back . Which is better than their Gloss , who make it to signifie , he can scarce bear the weight of a Grashopper or Locust . The LXX translate it , the Locust shall be made fat ; i. e. e. swell , bunch out , or be burthensome : Which aptly denotes the knotting of the Joints ( like those of the Locust ) and the rising up of the Vertebrae ( or any such thing in the Body of man ) which make his back resemble that of a Locust . And so Jo. Forsterus excellently translates it , ut in curvo incedat dorso , sicut cicada , that he goes crooked in the back , like a Grashopper . Luther also had this in his mind ( though he did not fully explain it ) when he thus glossed upon these Words : Such an Old man is like a Locust : for his Bones stick out , and his Body is shrunk up ; so that he is a mere Image of Death .

And then the next signifies no more than this , That the greatest bodily pleasures fail ; and the member that serves those pleasures is relaxed and flaggs . For the Word haavijonah ( which we translate desire ) signifies either the Fruit of a Shrub , which the LXX take to be Capers ( though avionoth signifie the Berries of Laurels , Myrtles , and indeed of all the lesser sort of Trees ) or that desire which it is supposed ( according to Avicenna ) to excite ; or that Knob in us , which something resembles that Fruit.

There is one Interpretation of these three last Clauses which seems to me not at all constrained , but apt enough ( only it doth not make them all relate to the parts of the Body , as the rest do ) which is that of de Dieu ; from whom Junius before him did not much differ . It is this , Though the Almond-tree flourish , and the Locust be loadened with fat ( i. e. though the pleasures of the Spring appear and come on apace , making all things else to swell with joy ) it doth not invigorate his blood , nor make it rise , to stir up his desire , &c.

The reason is , he is just upon the point of leaving all things here , and going to his long home . Which signifies either the place to which all men go ( domum seculi , the house of the whole World , whether all mankind have ever gone , and must go ) or the place from whence he came ; as Forsterus expounds domum seculi sui , his old house , out of which he first came forth ( thus we translate the Word olam , VI. Jer. 16. ) or that where they must long abide , even till the resurrection of the dead .

For their Friends there leave them ; and can do nothing more , but mourn for them : as it follows here , The Mourners go about the Streets . That is , are preparing for the Funeral ; ready to accompany the Herse : or , they already bewail him , as a dead Corps rather than a living man ; or , when he is dead , can only give him a solemn Funeral , and openly bewail him ; not only at home , but in the Streets . For which purpose they sometimes hired Mourning-men , and Women ; who are the Minstrels we read of , IX . Matth. 23. For Josephus saith ( L. III. C. 15. of the Wars of the Jews ) that when Joppa was taken , and he reported to be slain , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. there were many Minstrels hired at Jerusalem , who began to make lamentations in a doleful tone . But Gierus in his Treatise of the mourning of the Hebrews ( p. 320. ) thinks Solomon doth not here mean the mourning of those that accompanied the Corps to the Grave , nor their walking about in mourning Apparel ; but the sad lamentations , which their grief sometimes moved them to make , in the very Streets : when they were weary with mourning at home , or put thereby into an extravagant passion ; like that which the Jews supposed Mary the Sister of Lazarus to fall into , when she rose up hastily and went out of the house , XI . John 31.

[f] V. 6. ] Now we are come to the most difficult Verse of all ; in which the Wise man describes this house as falling down : that is , enumerates the evils , which immediately forego Death ; of which he would have us think frequently , while the house is in good condition : For those Words Remember thy Creator , St. Hierom thinks are here again to be repeated ; or ever , that is , before Death seize on thee , and pull down this earthly Tabernacle and lay it in the dust .

First , by loosning the silver cord . Which some fansie signifies all the humours of the Body ; which are , as it were , the Thred of life ; which the Destinies were said to spin out , for a certain time , and then cut off : Others understand by it , the string of the tongue : and Gaspar Sanctius ( upon VII . Cant. 5. ) the Urine , whose Stream , he fansies , resembles a silver Thred , which is then broken , when it distils by drops ; as it frequently doth in Old men . But the best of the Hebrew Writers by this Cord understand the Spinal Marrow ( that is , the Pith of the Back-bone ) others the Nerves ; others the outward Coats of the Nerves , &c. And there is little reason to doubt , but the Marrow down the Back , continued from the Brain , as it were , in a String or Cord , unto the very bottom of it ; together with the Nerves arising from it ; and the Filaments , Fibers and Tendons that proceed from them , are the thing here intended . Which Melancthon saw long ago ; the Nerves , saith he , and Ligaments are here meant ; which have literally the power of Cords , both to unite and tie together , and also draw . But no Body , that I know of , hath explained this so well as our Dr. Smith ( in his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) who hath also solved that doubt , why they are expressed in the Singular Number : because , though there be many of them ; yet , they are the continuation of one and the same thing ( the Fibers being nothing else , but the Nerves divided and dispersed ; and the Nerves nothing else but the Marrow in like manner separated , as so many Arms and Branches of the same Tree ) they are all one in their Original , the Brain ; they are all one in their continuation , for a long space in the Spine ; all one in their use , to convey the Animal Spirits , and to be the Instruments of motion .

This Cord is called Silver , because of its colour ; being not only white , but also shinning bright and resplendent ; and that when it is taken out of the Body , after Death . I omit other Reasons .

It is loosned ( shrunk up , or contracted , or removed as others translate it ) when it is no longer full of Spirits : and so the Body becomes void of sense and motion , either in part or in whole .

The second step to a dissolution , is by breaking the golden Bowl : and as the former related to the Rivulets , as one may say , of sense and motion ; so this to the Fountain : viz. the Head , and all contained in it : The Membranes , for instance , especially that which the Ancients , from the great esteem and reverence they had for it , call Pia Mater . Which is that part which deeply insinuating it self , into all the anfractuous passages of the Brain ( as Doctor Smith speaks ) and being firmly annexed thereunto ; keeps every part thereof in its proper place , and due texture : so that whatsoever is performed within the whole compass of the Brain ( whether the making Animal Spirits , their exercise therein , or their distribution therefrom ) is principally done by the help of this Membrane . Which therefore may well be called gullath ; that part of the Head which is the Spring of all the motion that comes from thence . And so we translate the Plural of this Word , XV. Josh. 19. and both Forsterus and Avenarius understand the Singular here .

And it is called golden Bowl ( like that IV. Zachar. 2 , 3. from whence the Oil was conveyed by Pipes unto the Lamps ) for such Reasons as gave the other the name of silver Cord. For instance , in respect of the colour ; not only because that most precious and deep-coloured Liquor of life , is abundantly contained in the Vessels of this Membrance ; but chiefly because the Membrane it self is somewhat of a yellowish colour ; and tends more towards that of Gold , than any other part whatsoever doth . But especially , in respect of its excellency and universal use : for it being the instrument that doth depurate the best of Blood , clarifies and exalts the Vital Spirits , and so prepares them for animality ( as they speak ) to what should it be likened , but to that most perfect , best-concocted , and most exalted Mineral of Gold ?

Now the breaking of this Bowl is its losing its use ; not being able to retain its Liquors ( as a Bowl is useless when it is broken ) or as Dr. Smith explains it ; in the extremity of extreme Old Age , it can no longer continue its continuity ; but by reason either of its natural dryness , shriveling into it self , or of preternatural moisture , imbibing excrementitious humours , till it be over-full ; it oft-times snaps asunder , and so recurrs ( i. e. runs back , as the Hebrew Word signifies ) into it self ; from whence the Brain must necessarily subside , and all the Part serving unto Animal motion be suddenly and irrecoverably dasht in pieces . So Avenarius judiciously translates this Passage , That yellow Membrane which contains the Brain , be trodden down .

The third step is , the breaking of the Pitcher at the Fountain . Which is variously interpreted ; some ; understanding hereby , the inability of the Bladder to retain the Urine ; others by Fountain understand the Liver , and by the Pitcher , the Bladder of Gall ; or the Veins ; which is the most common Opinion . But Dr. Smith rather takes it for the heart : which is indeed the Fountain of Life ; and hath two distinct Cavities , the right and the left : out of which proceed those Veins and those Arteries ; which carry the Blood through the whole Body , and bring it back again to the heart , in a perpetual Circulation .

And if by Pitcher we understand the Veins , which are the receptacle of the Blood ( and the Hebrew Word signifies any containing Vessel , particularly the Widows Barrel in which was her Meal , 1 King . XVII . 14 , 16. as well as a Barrel of Water in the next Chapter XVIII . 33. ) then by the Fountain must be peculiarly understood the right Ventricle of the heart ; which is the Original from whence the Veins have their rise . For so the Hebrew Word signifies , not only a Fountain , but a Spring ; from which Waters bubble up and burst forth ( as we translate it , XXXV . Isai . 7. XLIX . 10. ) in a running Stream : and therefore is so to be translated here , the Spring or Original , viz. of the Veins , which proceed from thence . Which induced Commentators to take the Fountain here for the Liver : which they would not have done , had they understood , as we do now , that the Veins do not arise from thence , as their first Original ; but from the right Ventricle of the Heart . And they are spoken of in the Singular Number ( as the Nerves were before ) because they are all of one and the same nature , original and use .

Now the breaking of this Pitcher into shivers ( as the Hebrew Word signifies ) is the utter failing of the Veins ; their ceasing quite from their natural action and use . When they can no longer carry back , nor conveniently convey unto the heart that Liquor , which they properly contain : but the little Blood which remains in the cold Body of man , near his end is congealed , and stagnates in his Veins .

And so I proceed to the last thing , the Wheel broken at the Cistern . Where by the Wheel some understand the Lungs ; which , by their continual motion , do thrust out the Breath from them , and draw it in again to them : resembling the Wheel of a Well , now drawing up the Bucket to it self ; anon letting it down again into the Well . Melancthon , by Cistern understanding the Stomach ( the Word signifying , saith he , a profound Cavity ) takes the Wheel for the Guts adjoining thereunto : which are wrapt about one another , in a kind of Circular form ; and make the Mesentery look like a Wheel . Which Grotius seems also to have had in his mind . But , taking it for granted that a Wheel , being an Instrument of Circulation , is the Hieroglyphick of something that goes , and makes , a round in us , I think Dr. Smith's conjecture is most probable ; that hereby is meant the great Artery , with all its Branches : which is the great instrument of rotation or circulation in the Body of man ; and so evidently thrusts the Blood forward , that we perceive its Pulses , forcing the Blood along its Cavity , in the Wrists , the Temples , and other Parts of the Body . Without which Instrument to compel it , the Blood that naturally tends home to the heart , would go no further .

And then the Cistern from whence this Wheel forces the Liquor , and conveys it through all the Parts , is the left Ventricle of the Heart : to which this great Artery is annexed , and from whence it ariseth . For a Cistern is a Vessel made on purpose to receive a due proportion of Water , and to keep it till the time of use ; and then conveniently to pass it into Vessels that are prepared to receive it from thence . And such is the left Ventricle of the Heart ; which in its Diastole , as they call it , receives the Blood that is brought into it from the Lungs : and then , keeping it there a little , doth in its Systole pass due proportions thereof , into the great Artery , to be dispensed as was said before . And , for this end , there are little Valves or Falling doors placed , at the entrance and at the going out of this Cistern ; which are like Cocks to let in , and to let out ; and , by their opening or shutting , give convenient passage , or stoppage to the Liquor ; which continually runs that way .

And so the breaking or shaking in pieces ( as Forsterus translates the Word ) of this Wheel , is the ceasing of the Pulse so he in another place translates it , trodden down , i. e. suppressed by the decay of the instruments of Pulsations ; which can no longer perform that work . Which being absolutely necessary for the preservation of life , the ceasing of it is death .

[g] V. 7. ] And so the Body , made of a mouldering substance , being no longer a fit habitation for the Spirit ( and therefore deserted by it ) which held the parts of it together , shall crumble again into the Earth , out of which it originally came : according to that Sentence passed upon Adam in the beginning , Dust thou art and unto dust shalt thou return , III. Gen. 19. This Body was no better in its first Principles : and though now we are very fond of it , as if it were some goodly thing ; yet , when the Spirit leaves it , it will appear to be indeed but Dust .

But the Spirit , the nobler part of man , being of an higher Original , shall return to God , who sent it into the Body ; to be disposed of by Him , according to the Sentence that he should pass upon it . For the Chaldee Paraphrase's Explication of the latter part of this Verse is very apposite , It shall return , that it may stand in judgment before God . For Elohim ( the Word here for God ) in the Hebrew Language signifies a Judge . As in the place above-mentioned , 1 Sam. XXVIII . 9. There is a Sentence not much unlike to this , I have observed in Plutarch's Consolatory Discourse to Apollonius upon the death of his Son : where he alledges , amongst a great many other , this Saying of Epicharmus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

[h] V. 8. ] And now , having thus demonstrated his first Proposition , he elegantly repeats the Exordium or entrance of his Book , as is here observed by St. Hierom , whose Words are so significant , that I cannot but translate them ; as an excellent Gloss upon this Verse : For since all the labour of mortal man ( of which Solomon hath disputed in this whole Book ) amounts to this , That the Dust returns to its Earth , and the Soul returns thither from whence it was taken : it is an excess of vanity to labour for this world ; and to gather nothing for the future : where he is to live for ever , and to be judged according to his behaviour here .

This only may be added , That here he enters upon the Conclusion of his Discourse ; and divides it into two Parts , as he had done the foregoing Book . First , He summs up what he had said in the six first Chapters , concerning the false ways men take to happiness , in this Verse : which he backs by several serious Considerations , in those that fol ow , unto Verse 13. Where secondly he summs up what he hath said from Chap. VII . to this place , concerning the true way to happiness ; which lies only in a due regard to God and his Commandments .

[i] V. 9. ] The first Word of this Verse is variously translated : and the whole Verse applied by Interpreters , either to confirm what was said before , concerning the false methods men take to happiness ( as if he had said , I have done when I have told you , that you may believe me ; who am sufficiently able to inform you , and not think to meet with better information , from other mens Writings , or from your own experience ) or as an introduction to what he intends to say , ver 13 , 14. concerning the right method to be happy . Which he prepares the Reader to attend unto , and receive into his mind ; first , by asserting his own great Authority in this Verse ( who the wiser he was , the more desirous he was both to teach , and to learn ) And then , the weighty Doctrine which he taught , v. 10. And the great usefulness of it , v. 11. The like to which they would find no where else , v. 12. It is not very material which of these ways we take ; but I have had respect to both , in my Paraphrase : where I have expressed the sense so fully , that I cannot think fit to enlarge any further upon this Verse . But only note , that Luther , and he alone I think , expounds the first Words thus ( not absurdly , nor disagreeing with the Hebrew Text ) There remained nothing to the Preacher , but that he was wise , &c. He understood and taught aright , and took a great deal of pains ; which was a great satisfaction to himself ) but he saw little or no success of it in others , who would not be governed by his Advice , &c.

[k] V. 10. ] This Verse runs thus , word for word , in the Hebrew , The Preacher carefully sought to meet with desirable words ; and the writing of uprightness ; and the words of truth . Where writing may refer both to what he read in others , whether Divine or Humane Authors ; and to what he wrote himself ( and so I have expounded it in the Paraphrase ) which he commends from three Heads , pleasure , or delight ; usefulness , and certainty .

Some fansie that Solomon wrote a Book called Catub Jascher ( the Writing of Uprightness ) or Jascher dibre emeth ( the upright Words of Truth ) of which , as there is no certainty , so I see no probable grounds to assert it . Only we know he wrote a great many more Books than we have , 1 King . IV. 32 , 33. 2 Chron. XXXV . 4. And see Josephus L. VIII . Antiq. C. 2.

[l] V. 11. ] Some connect this with the foregoing Verse in this manner , The Preacher sought to find out the words of the Wise , &c. And so the Words run exactly in the Hebrew . But we may take this Verse by it self , supplying the Word are , as we do in our Translation ; and look upon it as a commendation of these wise Words : which doth not in the least alter the sense . I have had respect to both ; and comprehended also , in my Paraphrase , two of the Interpretations , which one difficult Phrase is capable of , viz. Masters of the Assemblies .

Which may be translated divers ways , more literally out of the Hebrew than we do ; who add the Word by before them , which is not in the Original . For the last Words , which we translate Masters of Assemblies , may be attributed to Nails , in this manner : As Nails fastened , whereby things are joined together , ( Nails being the Instruments of gathering or bringing those things together , which were separate ) or thus , retaining the Words of our Translation , the Masters of Assemblies are as fixed Nails : or the Masters of Collections , such judicious Authors as make excellent Collections of Apophthegms and smart Sayings , Stick in the Mind as Nails do in Planks . Or the Principal , the choice Collections ( viz. of Wise men , mentioned in the beginning of the Verse ) are as , &c. or it may , in the same sense , be connected ( not with Nails , but ) with the Words following : the Masters or Authors that collect wise and pithy Sayings , have their Gifts from one and the same Shepherd .

So ungrounded is the fancy of Grotius ; who from hence conjectures , that there were several persons appointed by Zerobbabel ( whom he takes for this one Pastor ) to collect the Sentences of this Book , and put them out under the name of Solomon . Who himself may rather be thought to be this one Pastor or King : who employed ( if we interpret the Words this way ) many persons to make Collections : of which he afterwards made use as he saw cause .

This seems to be certain , that he here gives the reason of this concise and sententious way of Writing : because such acute Sayings , not only stir up and quicken slothful minds for the present ( as a Goad stimulates the dull Oxe to labour ) but penetrate deep and stick fast in the memory ; collecting also the thoughts , affections and resolutions , to one certain Point or Scope ; and gathering together a great deal of sense into a few Words . As those Words baale a syppoth , Masters of Assemblies , or Authors of Collections may , I have sometimes thought , be understood . Such a Collector was that Great Man Julius Caesar ; who gathered a Book of Apoththegms ; and showed by that , he thought it more honourable unto him , if he changed himself , as it were , into Tables and Codicils , in which the prudent and grave Sayings of others were registred ; than to have his own Words hallowed like Oracles , as some vain Princes , corrupted by flattery , have affected . Though divers of his own Speeches , as the Lord Bacon observes ( L. I. de Augm. Scient . C. 7. ) are truly such as those which Solomon here describes , full of vigour and efficacy : insomuch , that by one word alone he appeased a mutiny in his Army .

But , after all that may be said on this Subject , since I find not only the Vulgar , but the LXX making out the sense by adding the Word per and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as we do the Word by in our Translation ) before Masters of Assemblies ; I have in the Paraphrase followed that Interpretation also .

[m] V. 12. ] And in this Verse have adhered to the same Translation , which understands the first Words , as if he had said : Beyond these things do not trouble thy self . For so they may be translated exactly , and what is above , or more than them ( that is , the the words of the wise , beforementioned ) my Son , be warned , or be enlightned : observe these well , and trouble thy self no further . Be content with a few good Precepts of the Wise ; and do not involve thy self in many Books . For what is necessary may be learnt without much labour , out of a short Book : if men will be wiser than they need they will but trouble themselves to no purpose . There being no certainty of most things ; no satisfaction when we go beyond the known and acknowledged Principle , and Precepts of Vertue : but what one man asserts , another confutes ; and when we think we have written excellently , another Writer starts up and discovers abundance of errours ; and so Volumes are multiplied without end : and we are led into long disquisitions , without any satisfaction to the mind , but with much weariness to the Body , and great loss of precious time ; which had better be spent in digesting and practising , such short , useful , and necessary Instructions as these .

He doth not absolutely condemn many Books , for there are not a few of the Divine Writings ; and about the same thing : but Books about needless things ; and that dilate too much upon things necessary ; rather tiring , than instructing . And he condemns the levity of those that are always reading , but never meditating : running over such a Book as this presently , and then going to another , not so profitable ; and never returning to this again .

So I take it in short , Content thy self with this Book , and such like ; and do not turn over many Authors , to learn how to be happy . For goodness and truth are included in certain Bounds ; but wickedness and lyes , sine fine sunt , are without end , as St. Hierome here notes . Who observes also , that perhaps he adviseth us , to study brevity ; and to mind the sense more than the words : directly contrary to the Philosophers and Doctors of the World , who to assert their false Opinions , use abundance and great variety of Words ; but the Divine Scripture , brevi Circulo coarctata est , is confined to a small Circle ; and as much contracted in Words , as it is dilated in sense .

The Hebrew Word bahag , which we translate study , Aben Ezra says , in the neighbouring Languages , signifies reading ; and so we translate it in the Margin .

[n] V. 13. ] To teach us to contract our labours into as small a compass as we can , he summs up , in a few Words , the sense of his whole Discourse in this Book ; which he calls the conclusion or end of the matter ; of all that can be said on this Subject : the whole sense of the Sermon , succinctly delivered ; unto which therefore every one should confine his endeavours . It is this , to work his Soul unto such a due regard of the Divine Majesty ( standing in awe of him as his Lord , Overseer and Judge ) that he take care to observe all his Commandments : without which all Religion is vain and fruitless .

And these two things ( the fear of God ( or devotion ) and obedience ) he commends from two Arguments . The first of which is in this Verse ; that they are things , which concern all Mankind , one as well as another ; of which if they be careful , they have done enough to make themselves immortally happy .

For those Words , this is the whole , or the all of man , may be expounded four several ways : either this is all the duty of man , or the duty of all men ; or the whole happiness of all men ; or their whole business ; unto which therefore they should devote their whole selves ; that is , all their strength . For according as St. Hierom understands it , to this Man was born : that he understanding God is his Creator , should worship him with fear , and honour and observance of his Commands .

And the fear of God being implanted in our minds , we shall not fail to worship Him , and call upon Him , and expect all good things from Him , and give Him thanks for them : And , as the best expression of our thankfulness , keep his Commandments , and be obedient to all his Precepts : both in subduing our sinful Appetites and Passions , and in exercising Charity towards our Neighbours . Which will make us true in word and deed ; faithful in all our Contracts ; liberal to the Poor ; observant of our Governours ; in short , make us observe all the directions of this Book , in order to our happiness .

[o] V. 14. ] Here is the second Argument , why we should seriously intend these things ; because the Lord and Judge of the World , will one day call us to an account for what we do here ; and pass an impartial Sentence upon every action of our life , even against every Secret ( as some expound these Words al col alam ) or upon all secret as well as open actions . Which are all known to Him , though now He seem to take no notice of them ; and shall then not only be brought to light , but with an apparent distinction between good and evil : the difference of which , shall be certainly and notoriously manifested ; by the severe punishment of the one , and the bountiful remuneration of the other .

I will imitate therefore ( saith Melancthon ) the example of Solomon ; and in the Conclusion recite the summ of this Book . He intended to assert Divine Providence ; and to refute the Objections against it . which are these ; There are great confusions in humane life ; a vast multitude of ungodly men , and but few that acknowledge , and fear God : and , which is worse , the wicked flourish in honour and riches ; but the pious are afflicted , and oft-times killed by the worst of men , &c. therefore all things seem to be carried by Chance . Unto which Solomon answers : Tho' for the most part , such be the confusion of things , yet be thou ruled by God's Word ; and hold the Opinion of his Providence with a firm Faith . Do not fall from God , because of these Scandals ; nor cast away his fear , or thy confidence in Him ; nor desert thy vocation : but oppose these two things to these confusions ; There will come a Judgment , when God will take away these confusions and make an exact distinction : for the wicked shall be thrown into everlasting punishment ; but it shall be well for ever with the righteous . And in this life also , God moderates these confusions : for he punishes heinous wickedness ; supports Government , preserves Governours , and Order , and Polities in the World . Nay , this is a testimony of God's presence , that when the infirmity of humane Nature is so great , and so many are no better than mad and furious ; yet God preserves his Church : and , I may add , we have such good Books as these for our direction into Truth , and encouragement in Piety .

THE END .

THE SONG OF SOLOMON PARAPHRASED . WITH ANNOTATIONS .

By the same AUTHOR .

LONDON , Printed by W. H. for Luke Meredith at the Star in St. Paul's Church-Yard , MDCC .

THE PREFACE .

THat this Book was composed by SOLOMON is no more doubted , than that he was the Author of the two foregoing .

And that it was always lookt upon as an Holy Book , treating of some Spiritual and Divine matter , appears from its being placed among the rest of that kind . Nor hath it been doubted of by any considerable number of men , either among Jews or Christians , but only by a few singular persons ; who ought ( as Theodoret speaks in his Preface to this Book ) to have lookt upon those blessed Fathers , who placing this Song among the Divine Writings , took it to be fit for the uses of the Church , as men of greater judgment , and more spiritual than themselves . And they ought likewise to have considered ( as he adds ) that we have , in effect , the testimony of the Holy Ghost it self , for its . Divine Authority : Ezra , a man excelling in Vertue and full of the Holy Spirit , having thought this worthy of a room among those Sacred Volumes , which he gathered together , after their return from the Captivity of Babylon .

And accordingly , a great many holy men have illustrated it ( as he further notes ) with their Commentaries and Interpretations , or have adorned their Writings with its Sentences : such as Eusebius , Origen , Cyprian , ( who wore the Crown of Martyrdom ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and others that were more ancient than these , and nearer to the times of the Apostles .

It is unnecessary to mention those that followed after in future times , who all took this for a spiritual Book : let us only consider , whether these things being so , it be reasonable for us , to despise so many and such great persons , nay the Holy Spirit it self , and to follow our own private Opinions ; nor hearkning to him that said , The thoughts of mortal man are vain , and our devices are but uncertain , IX . Wisd. 14. or rather of St. Paul , I. Rom. 21. They became vain in their imagination , and their foolish heart was darkened .

II. Nor doth it seem hard , either to find out what that spiritual matter is , of which the Wise man here treats ( especially , since all Christian Writers have from the beginning applied this Song to Christ and his Church ) or to give an account of the rise and Original of such sublime contemplations : which I take to be this .

The great Prophet David having plainly foretold that a far more glorious King than his Son Solomon , should one day arise ( as we read in the Song he made at his Marriage , Psal. XLV . ) and likewise more expresly prophesied of his Divinity , Royal Majesty , Priesthood , &c. ( Psal. CX . ) and again resumed this Argument , just before his death , when he caused his Son Solomon to be crowned and to sit upon his Throne ( Psal. LXXII . ) it stirred up the longing desires of Solomon after the coming of this most illustrious Prince ; and made him study to have , at least , as clear a sight of Him , as was possible to be attained , afar off . And that he might stir up the same desire in the whole Nation , after his appearing ; he cast his Meditations on this Subject into a Song , in the form of a Pastoral Eclogue : In which several persons being introduced who speak their Parts , it may be called a Dramatick Poem . And so it is stiled by S. Greg. Nazianzen , in his XXXI . Oration ; where he quotes a passage , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as his Words are * * P. 503. Edit. Paris . ) out of this Bridal Interlude and Song . For a Drama , as the Greeks teach us , consists in the change of persons : some of which enter ; others come to them ; others withdraw ; till the whole Work be completed , by this shifting and alteration of the Persons .

Now the Persons which compose this Song , are the Bridegroom , the Bride , the Virgins attending on her , and the Youths attending on him : to whom some add the Sister of the Spouse mentioned Chap. VIII ; and the Watchmen and Daughters of Jerusalem , who are introduced in their turns . For example , first , the Bride , and her Companions , comes in and saith , Let him kiss me with the kisses of his mouth , &c. Then the Bridegroom appears , and saith , v. 8. If thou knowest not , O thou fairest , &c. After which he seems to withdraw himself , leaving the Bride and her Companions alone upon the Stage ( while he sits at his repast , v. 12. ) who thus speak to her , We will make the Borders of Gold , &c. And then she speaks again , v. 13. and he returns and speaks , v. 15.

How many Parts there are in this Drama , is not agreed . Some make ten ; others make but seven Colloquies , or interlocutory passages , in this sacred Dialogue , as they call it . About which I do not think fit to dispute ; but shall take notice of as many as I can observe , in the Argument or Annotations upon each Chapter .

As for the Phrase , it is wholly Allegorical , in expressions borrowed chiefly from the Fields and Woods and Gardens : as I shall show in their proper places , when we meet with them . And such were the fittest that could be found , supposing he would use Poetical Words ; to set forth the ardent desire he had , and would excite in others ( as I said before ) to have a sight of that great Shepherd of the Sheep , who would make all the World happy .

III. And none need wonder that he speaks wholly of this glorious King ; for so doth his Father David in the CXth . Psalm , which can be applied to no other person whatsoever : and so doth the Prophet Isaiah in after-times , in his LIII . Chapter . Which though some have endeavoured to accommodate first to another person , yet they have failed in their attempt ; and never could find any in whom it was so literally fulfilled as in our Blessed Saviour . Who alone was there intended ; as He seems to me to be here also , in this present Song of Solomon's .

Where it need not seem strange neither to any one , that he is compared to a Bridegroom , and the Church to a Bride , who doth but reflect upon the XLV Psalm ; and observe how Solomon doth only follow the Metaphor , wherein his Father David had represented this Mystery : and observe withal , that it is the common Language of the Prophets , who compare Jerusalem and Zion ( under which names is comprehended the whole Church of the Jews ) to a Virgin , called frequently the Virgin-Daughter of Sion , &c. whom God had espoused unto himself .

IV. But , for the fuller Explication of this , it may be fit to note , that the profoundest of the Hebrew Divines , whom they now call Cabbalists , having such a Notion as this among them , that sensible things are but an imitation of things above , conceived from thence , that there was ( for instance ) an Original pattern of that love and union , which is between a Man and his Wife here in this World This they expressed by the kindness of Tipheret to Malcuth : which are the Names they give unto the invisible Bridegroom and Bride in the upper World . And this Tipheret ( i.e. Beauty or Ornament ) they call also by the Name of the Adam on high , and the Great Adam , in opposition to the terrestrial or little Adam here below . As Malcuth ( i. e. Kingdom ) they call also by the name of Cheneseth Israel , i. e. Congregation of Israel ; who is united , they say , to that Celestial Adam as Eve was to the terrestrial . Which heavenly Adam or Tipheret they call likewise the Sun , and Malcuth the Moon : and make the former an active Principle , the latter a passive ; or , as their Phrase is , Tipheret is but the Masculine power which influences Malcuth ; who is but the recipient of those influences . So that , in summ , they seem to say the same that the Apostle Saint Paul doth , when he tells us , that Marriage is a great Mystery ; but he speaks concerning Christ and his Church , V. Ephes. 32. For the Marriage of Tipheret and Malcuth ( or Cheneseth Israel ) is the Marriage of Christ , the Lord , from Heaven , with his Spouse the Church , which is the whole Congregation of Christian people . Which was represented in the conjunction of Adam and Eve , and of all other men and women descended from them , when they are joined together in holy Matrimony ; insomuch that those Divines , called Cabbalists , have formed this Maxim about this matter ; that wheresoever in the Scripture we read of the love of Man and Wife , there is mystically designed the conjunction of Tipheret and Cheneseth Israel .

Now if this Notion ( of which the Learned Dr. Cudworth hath long ago wrote a peculiar Discourse ) was so ancient among those Doctors , that they had it before the times of Christ ; it gives the plainest account , why John the Baptist uses the word Christ and Bridegroom , as if they were in a manner synonymous , and of the same import , III. Joh. 28 , 29. and why Christ himself compares the whole business of his heavenly Kingdom ( called by the people in St. Mark XI . 10. the Kingdom of our Father David ) to a Marriage , or Marriage-feast , which a King made for his Son , Matth. XXII . 2 , &c.

V. And this is one Argument of its being a very ancient Notion among them , that Idolatry and false Worship in the Church , is constantly expressed in the Scriptures , under the name of spiritual fornication , and going a whoring from God : whom therefore the Church was to look upon as her Husband . And so he taught the Children of Israel to do , by using this form of Speech throughout the whole Prophetical Writings , LIV. Isai . 5. LXII . 4 , 5. III. Jerem. 4.20 . XXXI . 32. II. Hosea 2 , 7. and many other places . Nay , the very Words of the Apostle to the Ephesians , seem to suppose some such mystical sense , which was current in that Nation , of those Words of Adam the first man , II. Genes. 23 , 24. This now is bone of my bone , and flesh of my flesh , &c. therefore shall a man leave his father and mother and shall cleave unto his wife ; and they shall be one flesh . Which the Apostle takes , as if they had been spoken of Christ , and his love to his Church , as any one may see that will read V. Ephes. 29 , 30 , 31 , 32. For these are not in the account of the Cabbalists , two distinct senses : but one and the same sense , different only as the matter and the form of the same thing : which form , say they , lies latent under the matter , whereby we are led unto it , as the main thing comprehended in it .

Thus Archangelus Burgonovensis speaks , in his Preface to the Explication of some select Aphorisms of those Divines , gathered by Mirandula , who observes also ( p. 91. of his Book ) that as immediately after the Fabrick of the World was reared , Matrimony followed , as the Emblem of God's great love to those that should believe on Him ; so this World shall end in the Sacrament of Marriage : St. John shutting up all the Mysteries of the holy Scripture in the Revelation , with these Words , Let us be glad and rejoyce , for the marriage of the Lamb is come , and his Wife hath made her self ready , XIX . Rev. 7. Which , if it be the voice of the heavenly Host , agrees with what the Hebrew Doctors say ( in Perke Elieser , Cap. 12. ) of the Marriage of Adam and Eve : that the Angels rejoyced at it , and with musick and dancing attended upon the Wedding .

VI. All which things put together show how naturally the thoughts of David were led , at Solomon's Marriage , to sing concerning Christ and his Church ; and the thoughts of Solomon afterward to sing more largely of the wonderful love of the same heavenly Bridegroom , in this Song of Songs ; that is , most excellent Song . For so it may be truly called both in regard of its Subject matter ; and in regard of the manner of its composure : this Parabolical way of writing , by Figures and Similitudes , being in many regards ( as the forenamed Cabbalistical Doctors discourse ) the best of all others . First , because it is taken from things sensible , by which both learned men and ignorant may be instructed . Secondly , because such Narrations very easily imprint themselves on the mind : a Parable ( say they ) being instead of an artificial Memory . And thirdly , because all our knowledge hath its rise from sense , and therefore symbolizes much with sensible Parables . And fourthly , it is very delightful to contemplate how the Parable agrees with the spiritual things , which are thereby figured . Vnto which ( saith that Archangelus before-mentioned ) the Doctrine of St. Paul is conformable , when he saith , The invisible things of God from the creation of the World , are seen by those that are made , And lastly , what is there more evident , than that all visible things declare God to be love ? whose praise Solomon celebrates in this Song . For by love , ( as the same Author discourses out of Boetius and others ) the Heavens are joyned together , and the Elements agree in composition , Animals cohabit , Cities are preserved , and all Kingdoms supported and replenished . Which made Pherecydes Syrus say , that God was transformed into love , before He made the World . And because God created all things in love , he also embraces all things with the same love ; and would have us to love ; which is the summ of all that He exacts of us : that being knit together by mutual love , we may in conclusion be united with Him in love ; that so all things may be one , as they were in the beginning .

Of this love , Solomon ( say they ) treats throughout this whole Song ; nay , it is the Subject of all the Book of God . According to that of David , LXII . Psal. 11 , 12. God hath spoken once , viz. to the whole people of Israel , when he gave the Law at Mount Sinai ; yea , twice have I heard this , from the Prophets , that is , who say the same with the Law , that power belongeth to God , also unto thee , O Lord , belongeth mercy : for thou renderest to every man according to his work . Which they expound in this manner , Thou canst send good or evil influences upon us ; by the union of Tipheret and Malcuth , a good influence ; by their separation , a bad . For when Israel doth well , then it receives good influences from above ; that is , from Tipheret : for such is the order ( says one of their Aphorisms ) which is constituted in the Archetypal World , that all good influences proceed from Tipheret . And then these two Principles are united , when we observe God's Precepts ; but when we transgress the Law , the one is separated from the other ; that is , Tipheret doth not send influences upon Malcuth for our good ; but another Principle interposes and sends anxiety and trouble . Now Love is the union of these two Principles : the love of Man and Wife signifying in Scripture the Vnion of Israel and Tipheret : which Vnion Hosea speaks of , when he saith , II. 19 , 20. I will betroth me unto thee for ever ; yea , I will betroth thee unto me in righteousness , and in judgment , and in loving kindness , and in mercies : I will even betroth thee unto me in faithfulness , and thou shalt know the Lord .

Thus that sort of Divines discourse ; very agreeably to the sense of this Book . Which represents the Heavenly Bridegroom , appearing in the greatest Beauty ; and sometimes in most familiar communication with his Spouse the Church : but at other times withdrawing his glorious presence , and absenting himself from her . Who is represented therefore after the same manner , like to the moon ( unto which they compare Malcuth ) sometimes full of his heavenly light , sometimes illuminated only in part , and sometimes obscure and dark . Which will appear more at large , in the Explication of the several parts of this Book .

VII . The time of whose writing cannot be certainly known : but it is very probable , but is was not long after Solomon was seated on his Throne : and had both the Prophecy of his Father David fresh in his mind ; and was also strongly affected with the wonderful love of God to himself . He being filled then likewise with incomparable Wisdom from above ; such Wisdom , that it brought the Queen of Sheba to discourse with him , having heard the fame of Solomon , because of the name of the Lord , 1 Kings X. 1. That is , as some of the Hebrews expound it , because she understood that the Wisdom which was in him , was not merely natural , like that of the Philosophers and Eastern Sages , but Divine and heavenly , by a special inspiration from above : whereby he was inabled to answer the hardest Questions .

At that time , when these Celestial Gifts were newly poured into him ( which the Cabbalists call the Unction of the Holy Ghost , or the Sacred Name , of which Solomon speaks , say they , when he says , in the beginning of this Song , Thy Name is as an Ointment poured out ) we may well conceive his mind shined in its greatest purity and clearness : and , enjoying the sweetest and most perfect peace and tranquility , was the fitter for such Divine Meditations as these , which are the Subject of this Holy Book . The sense of which seems to be expressed in the 2 Corinth . XI . 2. Where St. Paul ( who was not rude in knowledge , v. 6. but mightily versed , as that Word knowledge signifies , in the Mysteries of the Old Testament ) puts the Church of Corinth in mind of his solicitous concern for them in these words , I have espoused you to one Husband , that I may present you as a chaste Virgin unto Christ . For of that one Husband alone ; and of that pure Virgin and no other ; and of their espousals , love and uninion , is this incomparable Song of Solomon's to be understood , and expounded .

A PARAPHRASE ON THE SONG of SOLOMON .

CHAP. I. ARGUMENT .

There are four Principal parts of this Chapter : First , the Bride comes in expressing the desire of all Israel , nay , of all Nations , to see the Messiah . Who , next of all , is brought in ( v. 8. ) testifying his love to all those that seek after him . And then ( all her Attendants having , with one voice , made a noble resolution , not to be unworthy of such love , v. 11. ) She speaks again , and declares her marvellous satisfaction in the knowledge and love of Him , v. 12. Which is the third part . And lastly , they both conclude with mutual gratulations and praises , v. 15 , 16 : and , accompanied with the symphony of all their Attendants , v. 17. commend the excellency of their habitation .

1. THE song of songs , which is Solomons .

1. THE most excellent of all the Songs that Solomon ( or any other person ) ever composed : representing the ardent desire which was in him , and which he endeavoured to excite in all the people , to enjoy that great blessing of the Messiah . See Annot. [a] .

Spouse .

2. Let him kiss me with the kisses of his mouth : for thy love is better than wine .

2. With the thoughts of whom his mind being wholly possessed , he burst forth into this most passionate strain of affection to Him , saying , in the name of them all , O that He would come and speak to us by himself , and not merely by his Prophets ; who have told us so much of Him , that I cannot but wish to converse familiarly with him , and receive the words of his own mouth ( those words of Grace , XLV . Psal. 2. which will ravish all mens hearts ) and all other expressions of his incomparable love : Which is to be preferred infinitely before the most delicious pleasures , that this good Land wherein we live affords ; yea , before the very Sacrifices , and the Wine that is poured out upon the Altar unto God . See Annot. [b] .

3. Because of the savour of thy good ointments , thy name is as ointment poured forth , therefore do the virgins love thee .

3. By whom Thou art so highly exalted , far above all other Kings and Prophets ; and the fame which is already spread of Thee ( XLV . Psal. 8 , 9. ) and of the knowledge which Thou shalt impart unto the World , is so sweet , so grateful and delicious , that for this cause all truly pious and holy souls ( XLV . Psal. 14. ) are in love with thee , and long to see thee . See Annot. [c] .

4. Draw me , we will run after thee : the King hath brought me into his chambers : we will be glad and rejoyce in thee , we will remember thy love more than wine : the upright love thee .

4. Appear then in thy Power , Majesty and Glory , and by thy mighty Grace and love attract me and all my people to thee : which will make the whole World most readily and cheerfully devote themselves unto thy service . And , methinks , I behold this King in his Royal splendor , as if He were already come ; nay , He hath made me understand the secret Mysteries of his Kingdom ; which give me a taste of that great joy , wherewith we have been told ( XLV . Psal. 15. ) all Mankind shall enter into thy Society : And it is but reason that we should all resolve with the highest satisfaction of mind to rejoyce and triumph in thee , and never to think of thy love , and the blessings we expect from thence , but with a pleasure beyond all other : and the better judgment any men have , and the more upright-hearted they are , the more perfectly will they love thee and thy unspotted righteousness . See Annot. [d] .

5. I am black , but comely , O ye daughters of Jerusalem , as the tents of Kedar , as the Curtains of Solomon .

5. And do not take offence , O ye Daughters of Jerusalem , at his kind reception of all Nations into his Kingdom , but hear their Answer to you , when you upbraid them with Idolatry , and all manner of impurity : which is the same with that of a lovely Shepherdess , when tann'd by lying much abroad in the Fields . My complexion indeed is dark and swarthy ; but my features and proportions are comely and beautiful : though I seem as rustick as the Skins of the Tents , wherein the wild Arabs dwell ; yet I am as amiable as the fine Linen , which makes the Curtains of the Apartment of King Solomon . See Annot. [e] .

6. Look not upon me because I am black , because the sun hath looked upon me : my mothers children were angry with me , they made me the keeper of the vineyards , but mine own vineyard have I not kept .

6. Do not despise me therefore , by considering only my outward hue , though it be exceeding black ; since it is not naturally so , but contracted by being exposed to the Sun : for my Brethren and Sisters , who should have been more kind , did me the greatest injury , and made me a Slave to the meanest employments , in which I could not preserve my beauty ; because I was like one that being set to keep other mens Vineyards could not look after his own .

( Which is a lively Emblem of the Gentiles , who are descended from the same parents with your selves , and though by worshipping the Sun , and by other Idolatries , they are become odiously polluted ; yet , shall be cleansed by becoming the Subjects of Christ : who will pity them , as seduced by false Teachers , and neglected by you ; which made them embrace any Religion , rather than the true . ) See Annot. [f] .

7. Tell me , O thou whom my soul loveth , where thou feedest , where thou makest thy-flock to rest at noon : for why should I be as one that turneth aside by the flocks of thy companions ?

7. But let us all join together , professing our most hearty affection to Him , and beseech Him with one voice , saying , O Thou whom I love above all things , instruct me in thy heavenly Doctrine , and make to understand , not only where we may learn thy will , but also enjoy thy true Religion in quiet and peace : For we are weary of wandring uncertainly after those who pretend to thy Spirit , but mislead such as are guided by them . See Annot. [g] .

Bridegroom .

8. ¶ If thou know not , O thou fairest among women , go thy way forth by the footsteps of the flock , and feed the kids beside the shepherds tents .

8. Unto which his Answer is , Thy desire of true knowledge hath already made thee most amiable in my eyes ( XLV . Psal. 11. ) and therefore what thou understandest not I will teach thee . Forsake those vain Religions ( XLV . Psal. 10. ) by which thou hast been deluded , and enter into the holy Assemblies of those pious Souls that worship me : and bring thy young Converts , to be instructed by those Pastors , whom I will authorize in my Church . See Annot. [h] .

9. I have compared thee , O my love to a company of horses in Pharaohs chariots .

9. Where they shall grow in strength , and increase in number ; and under the conduct of those Great Men , who shall guide and lead them , speedily subdue all Mankind unto my obedience ( XLV . Psal 4. ) for I have likened thee , whom I love , to those victorious Armies of a mighty King , which trample all opposition triumphantly under their feet . See Annot. [i] .

10. Thy cheeks are comely with rows of jewels , thy neck with chains of gold .

10. And then will the very outward face of the Church look most beautiful , by those various Orders of spiritual Gifts , wherewith I will inrich her : which shall make her appear like a lovely Bride , when she is decked with all her Jewels and Ornaments that add lustre to her beauty . See Annot. [k] .

Chorus of Virgins .

11. We will make thee borders of gold with studs of silver .

11. Unto which all her Members shall contribute by their unanimous resolution , to lead such a life as may adorn their Religion ; and make the Church shine in such splendor and Glory , that She shall not come short of Royal Majesty , XLV . Psal. 13. See Annot. [l] .

Spouse .

12. ¶ While the king sitteth at his table , my spikenard sendeth forth the smell thereof .

12. Whereby she shall become fit for the affections of her great Lord , when He sits upon the Throne of his Glory ; acknowledging his Bounty in all the benefits and Ornaments He hath bestowed upon her ( IV. Philip. 18. ) and making manifest the sweet and fragrant odour of his knowledge in every place : ( 2 Cor. II. 14. compared with XLV . Psal 8. ) See Annot. [m] .

13. A bundle of myrrh is my well-beloved unto me ; he shall lie all night betwixt my breasts .

13. From which knowledge every pious Soul shall derive the greatest refreshment , comfort and strength ; and therefore love Him above all things , and resolve never to let Him slip out of their minds : but to preserve the remembrance of Him most carefully , night and day , in their very hearts ; as the most precious Cordial , in all conditions , unto their Spirits . See Annot. [n] .

14. My beloved is unto me as a cluster of camphire in the Vineyards of Engedi .

14. And indeed there is nothing of such price , nothing so delicious among us for our bodily pleasure , but ought to put us in mind how much more inestimable that knowledge is , which Thou , O Lord , who deservest all our love , vouchsafest for the comfort and satisfaction of our Souls . See Annot. [o] .

Bridegroom .

15. Behold , thou art fair , my love ; behold , thou art fair , thou hast doves eyes .

15. Such shall be the language of those who are acquainted with his worth , which shall increase their mutual affection unto each other ; and move Him to give his Church more sensible testimonies of his love , and repeated assurances how amiable her purity and modesty , her innocence and simplicity , as well as her decent order and comely Government , is in his sight . See Annot. [p] .

Spouse .

16. Behold thou art fair , my beloved , yea , pleasant : also our bed is green .

16. And what can this love of his produce , but new admiration in her , of Him and of his love , bursting forth into such expressions as these ; yea , rather thou art most amiable and lovely ( XLV . Psal 2. ) not I ; whose beauty , and goodness , is but a weak reflection of thy incomparable perfections : which move Thee to communicate thy self in the most delectable Graces , unto all those that love Thee : who making one Body with Thee , may say , We feast together most sumptuously , and are entertained every day with those delights , which grow there only , where Thou vouchsafest thy gracious presence . See Annot [q] .

17. The beams of our house are cedar , and our rafters of firr .

17. Who hast promised to dwell with us , in the several Churches of thy Saints ; which are as so many living Temples dedicated to thy service : and being protected and defended by Thee , shall remain so stable and firm , that they shall last for ever . See Annot. [r] .

ANNOTATIONS .

[a] Verse 1. Song of Songs ] every one knows is an Hebraism for the most excellent Song ; as Holy of Holies is the most Holy ; and King of Kings , the greatest King . And though the most natural meaning seems to be , that this is the most excellent of all the Songs that Solomon made , ( which were very many , 1 King . IV. 32. ) both in its structure and composure , and in regard of the Subject whereof it treats , yet since the Chaldee Paraphrase , and abundance of Christian Writers , think it called the most excellent Song , with respect likewise to all the Songs that had been formerly made by any Prophetical person , as those , XV. Exod. V. Judg. 1 Sam. II. &c. ( because they celebrated only some particular benefits , this the immense love of God , not only towards that Nation , but towards all mankind ) I have not neglected that in my Paraphrase .

which is Solomons ] The Hebrew Words are so contrived , that they may either signifie concerning Solomon ( i. e. Christ ) or of which Solomon was the Author . Which , I doubt not , is the first and literal meaning ; because so the LXX expound it ; and so the same Phrase is understood by all , in the Titles of those Psalms , which are called Psalms of David . But it may be observed further , that here are none of his usual Titles added , as there are in the Proverbs and Ecclesiastes ; where he is called Son of David , King of Israel , and King in Jerusalem . Of which if any reason is to be assigned , this seems the most probable , that those Titles , which have respect only to his temporal estate , greatness and dignity , he wholly forgot , when he was rapt in contemplation of that Celestial Prince , the Prince of peace ; in comparison with whom all others are not worth the naming ; and whose Character was best expressed by the name of Solomon alone : He being the great Peace-maker and Reconciler of God and man .

[b] V. 2. Let him kiss me ] Solomon speaks this in the person of the Virgin Daughter of Sion ; that is the Church . Whom he here introduces in the most passionate strain , wishing for some token of love , which is expressed under the Metaphor of a kiss . But there is no mention at all made of the Name , condition , or beauty of the Person whose love is desired ; nor any account given of the beginning or progress of this desire : but he makes her burst out on a sudden , and abruptly into these Words , Let him kiss me , &c. that he might the more artificially describe the nature and force of Divine love : Which , when it possesses the mind , snatches it so from it self , that it is wholly in him that it loves . It thinks of nothing else , seeks nothing , wishes nothing , speaks of nothing but this alone : and imagins that every Body else thinks of the same , and knows of whom it speaks .

It is just such a beginning as that of the LXXXVIIth . Psalm : where the Psalmist enters upon the description of the loveliness of Mount Sion and Mount Moriah , in this manner , His foundation is in the holy Mountains .

kisses of his mouth ] As a kiss given to another , was a token of love and kindness , friendship and familiarity in those Countries ( it being their manner to salute their Guests whom they invited to their house , VII . Luke 45. ) so many kisses were a token of abundant love , and excessive affection ; as appears from what is there said by our Saviour of the Woman , who had not ceased to kiss his very feet . And therefore the beginning of this Verse may be thus paraphrased , Let Him declare his love unto me , in the most familiar and most ample manner .

Of which matter I have noted something elsewhere * * Mensa Mystica . ; and therefore shall only add here , That in the Mystical Divinity of the Cabbalists these are the Words of Malcuth the Spouse , speaking to her Tipheret the Bridegroom : beseeching Him to influence her with the gift of the Holy Ghost , or with Binah , as they speak ; that is , understanding , and intelligence : which is called by them the mouth of the Sephirot or emanations of light .

better than wine ] Wine was the highest Entertainment for those Guests before-mentioned ; and therefore used by the Hebrews to express the greatest pleasure . There was a portion of it also to be poured out on the Altar , in their Offerings to God : and so may comprehend their Sacrifices , which were the principal part of their Religion . Unto both which I have had respect in the Paraphrase .

[c] V. 3. savour of thy good ointments ] Ointments also were not wanting at all their Entertainments : with which some were wont to anoint their whole Heads ; or at least their Nostrils : which they lookt upon as conducing much to health , as well as pleasure . According to those famous Words of Alexis the Poet , in Athenaeus his Diepnosophists , L. II. Cap. 7.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Of which Ointments there were exceeding great variety : four he mentions in that place , which were in common use : but a vast number more in his XVth Book , Chap. 11. out of Apollonius Herophilus . Who shows , in a Book on purpose about it , that several Countries afforded Unguents , that were most excellent in their kind . As the best of Roses was made at Phaselis and some other places ; the best of Crocus came from Soli in Cilicia ; that of Spikenard from Tarsus , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪ &c. Syria anciently ( though not in his time ) afforded excellent of all sorts , especially of one , which he there names .

Now to this use of Ointments some think Solomon here alludes ; but I rather think he hath respect to his Fathers Words , XLV . Psal. 8 ; and intended hereby to signifie the glorious Offices of the Messiah , whose very Name ( signifying anointed ) carried in it all that could be desired : He being anointed by God to be the great Deliverer and Saviour of his people . And these first Words of the Verse , the LXX seem to me to have most rightly understood ( whom I have therefore followed ) who translate them thus ; The smell of thy Ointments is above all Spices : taking to vim , which we translate good for the best of ointments .

therefore do the Virgins love thee ] The attractive power of sweet Ointments ( to which Solomon here alludes ) is notably declared in that which Basil ( Epist. ad Julittam ) relates of the manner of catching Doves . Which was by breeding up one tame , and then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , anointing her Wings with Ointment , they let her flee away , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. and the sweet odour of the Ointment drew abundance of Pigeons after her : which She brought to the Coat of her owner . See this further explained in the Next Note d.

[d] V. 4. Draw me ] In the beginning of this Verse I suppose he comprehends all the Nation of the Jews , as persons conjunct with him , in these Words , Draw me . And then speaks in the name of all other people . We will run after thee . For so the Hebrew Writers themselves by Virgins ( in the foregoing Verse ) understand those , who out of Paganism came into the Church , and embraced the true Religion : such as Jethro , and Rahab ; who having heard of the Miracles in Egypt and in the Wilderness , joined themselves to the people of God . And indeed wonderful ardent was the love of those , who came from Gentilism unto Christ : such as the Woman of Samaria , IV. Joh. the Centurion , VIII Matth. the Canaanitish Woman , XV. Matth. who had such faith , as was not found in Israel .

the king hath brought me , &c. ] Here now he seems on a sudden to have had a glance of the Messiah the great King of Israel : and in the Spirit of Prophecy to have beheld a glimpse of those things , which eye had not seen , nor ear heard , neither did they enter into the heart of man . Which I understand here by the Word chadarau , which we translate chambers : wherein he alludes to the Chambers of the Temple ( 1 Chron. XXVIII . 11. ) but especially to the most secret place of it ; into which no man might enter but the High Priest alone : till Christ came and made way for us into the holiest of all , which was typified by it .

the upright love thee ] The two last Words of this Verse being capable of various Translations ; I have expressed the sense so largely as to comprehend them all in my paraphrase . And shall only add , that the whole Verse may be understood after this manner , that the first Words draw me are the voice of the Spouse ; the next , we will run after thee , the Words of the Chorus of Virgins . And then she speaks again , the King hath brought me into his Chambers ; and then they again express their joy at it in the following Words , we will be glad and rejoyce , &c. This came into my mind since I wrote the Paraphrase , and seems to be the plainest account of this Verse .

[e] V. 5. I am black , &c. ] The principal Mystery of the Kingdom of Christ , being the calling of the Gentiles into fellowship with Him ( which is oftner called a Mystery in the New Testament than any one thing whatsoever ) Solomon seems to speak of that in this Verse : having beheld , in the rapture wherein he was , the Gentiles flocking to Him , not without the great displeasure of the Jews . Who contemned , and would have excluded them , as people uncapable of his love : unto which the Gentiles are here introduced , making their Answer to the Exceptions of the Jews , in these Words : I am black , but comely , &c. The literal sense of which , and of the next Verse , I have expressed so fully in the Paraphrase , annexing the spiritual sense at the end , that I do not think fit to enlarge upon it here . But desire the Reader to take notice , that the Word Sechora , which we translate black , denotes such a duskishness as is in the Morning , ( called Sechar in the Hebrew ) when some little light begins to appear , and the darkness to fly away . Which aptly represents the condition of the Gentile World , when they were upon the point of receiveing the knowledge of Christ . Which this wise King Solomon might well foresee would be imparted to them ; by observing a Type of it in his own Marriage , as well as in the Marriages of other Great Men in former times . Which plainly showed the Jews , if they would have learnt it , that there was no reason they should except against the conjunction of the Gentiles with themselves ; in the spiritual Marriage of both , in one body , unto Christ . For Isaac married Rebecca a Gentile , and the Daughter of an Idolater , as appears from her Brother Laban , who was no better , XXXI . Gen. 19 , 30 , &c. And this mans Daughters Jacob married : whose Son Judah , the Prince of their Tribes , took to Wife a Canaanite ( XXXVIII . Gen. 2. ) as Joseph did an Egyptian ( XLI . Gen. 45. ) nay , Moses himself , their great Deliverer and Law-giver , married an Aethiopian ( or Arabian ) Woman ( XII . Numb. 1. ) and notwithstanding the anger of his Brother and Sister at this Marriage , would not be divorced from her . Naasson also , a Great Man of the house of Judah married Rahab of Jericho , and had by her Booz : who took Ruth the Moabitess to Wife , by whom he had Obed the Grandfather of David . And indeed , the very first Institution of Marriage having ( as I have proved in the Preface ) a mystical intention in it , which St. Paul unfolds in the V. Ephes . these Marriages may well be lookt upon as Emblems of the uniting all sorts of people with Christ , in one Body of the Church .

[f] V. 6. ] Here they seem to give an account how they came to degenerate , and lose their Original Beauty ; by false Prophets and Prophetesses , in the Gentile World , who led them to Idolatry : particularly to the Worship of the Sun , which was the most ancient of all other IV. Deut. 19. XXXI . Job 26. ) and spread it self as far as the Sun shineth . For it was the Sun whom one Country worshipped under the name of Baal ; another under the name of Moloch ; another of Chemosh ; and others of Mithras and Osyris . Which last was the name given to it by the Egyptians : among whom the Sun was worshipped in the famous City of Heliopolis ( which took its name from thence ) not far from the Land of Rameses ; where the Children of Israel dwelt while they lived there , XLVII . Gen. 11. and so were more easily infected with that Idolatry .

[g] V. 7. ] This Verse I take to be the voice of the whole Church , longing to be acquainted with his Doctrine ; which is compared to food , as his Disciples are to Sheep : Whom Shepherds were wont , in those Countries , to lead into cool Shades at Noon , that they might not suffer by the heat . Unto which Solomon here alludes ; representing all pious Souls as afraid also of wandring from the true Shepherd , and falling , like Sheep that go astray , into the hands of Strangers . All which Metaphors are largely pursued by our Blessed Saviour , in one of his Parables ( X. John ) as comparisons familiarly known to his Disciples ; who found them here first used in this Holy Book .

[h] V. 8. ] To the foregoing Petition , He here returns his Answer . Which needs no other Explication , than what I have given of it in the Paraphrase : unless we observe a difference between Flocks and Kids . The latter of Which signifies the Goats young ones ; and so may represent the new Converts of the Gentiles who formerly lay under an ill Character , and did male olere , as they speak , smell rank of many foul Superstitions . But I am not willing to meddle with such niceties .

[i] V. 9. company of horses , &c. ] This Comparison may convince us , that Solomon doth not aim at any single person in this Song ( either Pharaoh's Daughter , or a beautiful Shunamire , or any other Woman or Virgin , who would very absurdly be compared to a Troop of Horses ) but at a great many united in a Body : i. e. the whole Company of Believers in the Messiah ; who may very fitly be resembled to the Horses in the Chariots of Pharaoh . Whose Kingdom , in those days , abounded with the most excellent Horses : which were famous for their strength , and fitness for service : as may be seen by the provision of them Solomon made for himself from thence , 1 King . X. 28 , 29 ; and the great number which came from thence against Jerusalem , in his Sons days , 2 Chron. XII . 3. Long after which , we read of their great force , XXXI . Isai . 1. XLVI . Jer. 4 , 9. and consequently , the Body of Christian people , that is the Church , being compared to a company of them , is set forth thereby as very powerful , and prevailing over all Opposers .

[k] V. 10 ] The means of which , is here represented to be by the power of the Spirit ; wherewith Christ hath endued his Church . For the manner of Bridegrooms being to present their future Bride , with Jewels , or some other rich Gifts ( suitable to their quality and ability ) Solomon alludes to them , as I take it , in this Verse ; and points at the Gifts which his Father foretold ( LXVIII . Psal. 18. ) Christ would dispense , when he ascended up on high to his Throne of Glory : whereby several Orders of admirable men were constituted in the Church , 1 Corinth . XII . 28 , &c.

[l] V. 11. ] And the design of all those Gifts , was to make men truly vertuous , which seems to be intended in this Verse ( for love and good works are compared to Gold in the language of Christ himself , III. Revel. 18. ) which is the voice of all those that attended upon the Bride .

[m] V. 12. ] That which makes the greatest difficulty in this Book , is the frequent change of the persons that speak : and it is doubted here , whose Language this is . I take it to be the Bride her self , that here again gratefully acknowledges his benefits , and endeavours to make all the World sensible of them .

sitteth at his Tablt ] The King sitting at his Table , signifying his rest and joy after all his labours ; I have therefore expounded it of the Throne of his Glory : unto which our Blessed Saviour being advanced , He received power to prefer others ; whose honour and dignity is expressed by these two things , eating at his Table , and sitting by him upon Thrones ; which was the same thing in our Saviours own Language , XIX . Matth. 28. compared with XXII . Luke 29 , 30.

Spikenard ] It is observed by Pliny that the most fragrant Nard comes from the Spikes of a very small contemptible Shrub : which may well be lookt upon as an Emblem of the sweet odour of the Gospel ; wherewith such mean and despicable persons , as the Apostles were of themselves , filled all the World by their preaching : together with the extraordinary holiness of their lives , which recommended their preaching very much to all observing men . So the Cabbalists expound this fragrancy in the Ancient Book Zohar . Where R. Juda saith , When good works are multiplied in the World , then the Cheneseth Israel ( i. e. the Congregation of Israel , the same with Malcuth in their language ) exhales rich in tovin , good odours , i. e. most sweet and fragrant odours , being blessed by the holy King , &c. Which Words the Scholiast expounds thus , She exhales sweet odours to her Husband Tipheret , and is most acceptable to Him : the lower World ( as his Words are ) being by this means married to the higher .

[n] V. 13. a bundle of myrrhe , &c. ] The Church deriving the greatest comfort and satisfaction , from his sitting on the Throne of his Glory ; resolves here to keep Him perpetually in mind , and in her most hearty affections : which is expressed by Myrrhe tied up in a little Bag , and put into the bosom , as the manner was in those Countries , to corroborate the heart , and exhilarate the Spirits .

The bosome of all chaste Women is inaccessible to any hand , but that of their Husband : and therefore here signifies the careful preservation of his memory ; and of the Doctrine he hath deposited in his Church .

[o] V. 14. Cluster of Camphire ] Nothing more puzzles Interpreters , than these Words , which we translate Cluster of Camphire . For our Camphire was unknown to the Ancients ; and doth not grow in Clusters , but is the resinous substance of a Tree in Borneo , and in China : And therefore is far better translated in the Margin of our Bibles ; Cypress . But by Cypress is not to be understood the Tree which bears that name among us ; but a far more Aromatick Plant in the East ; which was a kind of Ligustrum or Alcharma ; called by Pliny , Cyperus , and sometimes Cyprus : which produced a most sweet Bush of Flowers , and also Berries , not much different from the fragrancy of Spikenard . Whence it is likely the famous Island Cyprus took its name : because here ( as at Ascalon in Judea , and on the Banks of Nile ) the best , that is , the most odoriferous Cyprus grows . Thus both Stephanus and Eustathius ; the Island Cyprus hath its name , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from the Flower of Cyprus growing there : as Bochart shows in his Canaan , L. I. C. 3. Of which Flowers , or of the Seed , was made that Omtment , which Pliny calls the Unguent Royal.

But there is one that thinks these Words may be translated , precious Cluster , or Cluster of great value ; to be bought at any rate : because Copher denotes the price of any thing , that is purchased or redeemed . Such was the Balsam that came from these Shrubs : which grew at Engaddi ( in the Plains of Jericho ) after the manner of Vines ; and therefore called , as Bochartus hath shown , the Vineyards of Engedi . And thus the ancient Hebrew Doctors , by dividing the first Word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 have found out the Mystery of the Messiah in these Words . Which they understand , as if he had said , My beloved is unto me 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 them an that propitiates all things .

[p] V. 15. Behold ] This and the following Verse , contain the mutual expressions of their love . First , of Christ to his Church , in this Verse : and that not only in regard of her inward purity , but of her external Order ; both which were remarkable : and therefore the Word behold is repeated .

doves eyes ] The eyes show more than any part else , the inward affections of the Mind : and Doves eyes are the Emblems of simplicity , candor , sincerity , and purity .

[q] V. 16. ] Here follows the expression of the Churches love to Christ : whom she acknowledgeth to be the Fountain of all that is in her .

our bed is green ] By Bed I understand their Table ; about which they sat on Beds strewed with Flowers , or such fragrant Greens as were in season .

[r] V. 17. our house , &c. ] This last Verse I take for a description of particular Churches : by the Roof or covering of which I understand their protection . And it being made of Cedar and Firr there seems to be an allusion to the Temple ; in the Fabrick of which these were employed , as most durable and incorruptible . Others take that Word we translate Firr to signifie Cypress : which is still nearer to the sense I have given of this Verse . Which sense will not seem at all forced , unto those who consider that not only the whole Body of the faithful , which is the Church Universal , but the parts of it , or single Churches , such as that at Ephesus , are represented by the Apostle , as an holy Temple , an habitation or dwelling-place of God : which is built upon Christ , and with Him makes up one House of God , II. Ephes. 20 , 21 , 22. ) Nay , every particular faithful person is not only a living stone , as St. Peter speaks in that Building , but is called also a Temple of God ; who dwells in holy Minds by his Spirit , 1 Cor. III. 16 , 17. VI. 19. So that the Bride and the Chorus of Virgins , might well , both with respect to Christ and to one another , use the Style of Our House , in this description of his Dwelling place .

CHAP. II. ARGUMENT .

Here begins a new Colloquy , which hath two principal Parts . In the first of which the Bridegroom owns the praises to belong unto Him , which had been bestowed upon Him , in the Conclusion of the foregoing Chapter , v. 1 , 2. and the Bride again declares her high admiration of Him , and satisfaction in Him and his love ; as infinitely surpassing all other injoyments , and deserving greater love to Him , than could be expressed ( v. 3 , 4 , &c. ) With which Ecstacy of love He declaring Himself to be highly pleased , v. 7. then follows the second Part wherein she sets forth the wonderful power of Divine love to enlighten their mind , and to obtain the favour of illuminations from above . For now she speaks ( v. 8 , 9 , &c. ) as if she saw Him , and beard his voice , inviting her to partake of the Blessings , which his appearing brought to Mankind . The secure possession of which she also hears him promising to her , v. 14 , 15. and thereupon promises Him most faithful obedience , v. 16 , 17.

Bridegroom .

1. I Am the rose of Sharon , and the lilie of the valleys .

1. I Am indeed the Fountain of all true delight and pleasure : the Rose of Sharon being not more grateful to the smell , nor the Lily of the Valleys to the sight , than the knowledge of me is to the mind of those who are acquainted with me . See Annot. [a] .

2. As the lilie among thorns , so is my love among the daughters .

2. Whereby thou , my dearly Beloved , art become not unlike to me ; appearing in such lustre and beauty among the Nations of the World , as the Lily doth among the Thorns that grow in desert places . See Annot. [b] .

Spouse .

3. As the apple tree among the trees of the wood , so is my beloved among the sons . I sat down under his shadow with great delight , and his fruit was sweet to my taste .

3. And Thou appearest far greater and more lovely in my eyes , than the greatest Princes of this World ; who are no more to be compared with Thee , than the wild Trees that bring forth nothing but Leaves , or only harsh or insipid Trash , with the goodly Apple-tree , when it is laden with its beautiful and pleasant Fruit. Who can express the satisfaction which his protection affords ! Under which I have constantly enjoyed a sweet repose ; pleasing my self in the delightful thoughts of the blessed Fruits of his coming among us , and of what He hath purchased for us . See Annot. [c] .

4. He brought me to the banquetting-house , and his banner over me was love .

4. Which administers the highest joys to those who taste of them ; and hath entertained , or rather feasted me , with such delicious hopes , that I cannot but glory in this , that I am listed under his Banner whose Motto is Love : whereby He hath overcome , shall I say , or over-powered my heart , to submit my self wholly unto his wonderful love . See . Annot. [d] .

5. Stay me with flagons , comfort me with apples ; for I am sick of love .

5. Under the weight of which , who can support himself , when it sensibly touches his heart ? I faint , I languish , I die , when I am deeply affected with that love : which overwhelms my spirit ; and makes me call for a greater Power than my own to enable me to bear the thoughts of his mighty love . See Annot. [e] .

6. His left hand is under my head , and his right hand doth embrace me .

6. And whence should I have that power but from Himself ? who then communicates most of the Grace of his Holy Spirit to us ( which is the greatest token of his love ) when he sees our hearts fullest of love to Him . See Annot. [f] .

Bridegroom .

7. I charge you , O ye daughters of Jerusalem , by the roes , and by the hinds of the field , that ye stir not up , nor awake my love till he please .

7. In which He would have us take an uninterrupted pleasure , saying ; I beseech , I charge you ( all you that are her Companions ) I conjure you by all that is dear to you ; not to discompose , or give the least disturbance to that love : but let it enjoy its satisfaction , to the height of its desires . See Annot. [g] .

Spouse .

8. ¶ The voice of my beloved ! behold , he cometh leaping upon the mountains , skipping upon the hills .

8. Which Words of Grace can come from none but Him , who is worthy of all our love : whom , behold , I see , though He be afar off : I see with what delight He comes surmounting all difficulties and discouragements , to do the Will of God , XL. Psa. 7 , 8. See Annot [h] .

9. My beloved is like a roe , or a young hart : behold , he standeth behind our wall , he tooketh forth at the windows , shewing himself through the lattise .

9. The swift motion of the Roes and wild Goats is but a weak Emblem of his readiness to come down to us . And , though He do not yet actually show Himself among us , I see notwithstanding something of Him ; and behold Him approaching nearer and nearer to us : like one , that resolving to be our Guest , doth not presently enter ; but first stands behind the Wall of our House ; then looks in at the Window , and through the Lattises or Grates ; whereby He is still more fully discovered . See Annot. [i] .

10. My beloved spake and said unto me , Rise up , my love , my fair one , and come away .

10. And I hear his voice ( who is worthy of all our love ) calling unto us to meet Him with our most forward desires , saying ; Awake thou , who art most dear unto me , thou who art most beautiful in my eyes ; arise and stay no longer , but come away from these dark representations of me .

11. For lo , the winter is past , the rain is over and gone .

11. For now that dismal time is past , wherein ignorance , errour , and wickedness overflowed the World , as Floods do the Earth in the Winter-Season : those cloudy and uncomfortable days are over , wherein you couldst see and enjoy but little of me . See Annot. [k] .

12. The flowers appear on the earth , the time of the singing of birds is come , and the voice of the turtle is heard in our land .

12. All the tokens of a new World appear , and invite thee to come and partake of those joys and pleasures which the nearer approaches of the Sun of righteousness produces : Who makes all manner of Blessings spring up in such abundance that it causes the heavenly Host to sing for joy ; and therefore cannot but fill all Mankind with joyful Hymns unto Him . See Annot. [l] .

13. The fig-tree putteth forth her green figs , and the vines with the tender grape give a good smell . Arise , my love , my fair one , and come away .

13. And for this especially , that their dead hopes are revived , and they receive the earnest and beginnings of that future bliss : the expectation of which is our greatest comfort in this life , and the consummation of it our highest happiness in the next : And therefore I say again , Awake , and stir up thy desires , thou who art most dear unto me , thou who art most lovely in my eyes ; arise , and go , and take possession of those inestimable benefits . See Annot. [m] .

Bridegroom .

14. ¶ O my dove , that art in the clefts of the rock , in the secret places of the stairs , let me see thy countenance , let me hear thy voice ; for sweet is thy voice , and thy countenance is comely .

14. And be not afraid of those who , seeking to destroy thee , force thee to flee , like an innocent Dove , to hide thy self and seek for safety in Holes of the Earth , in Caves , and Dens and secret places ; but from thence look up unto me , and call upon me , with praises and thanksgivings , and I will save and deliver thee ; for I love thee inseparably , who art most amiable in my eyes , whose prayers and praises I delight to hear , and to behold my own Image that is formed in thee . See Annot. [n] .

15. Take us the foxes , the little foxes that spoil the vines : for our vines have tender grapes .

15. And therefore I require all those that act by authority from me , and to whom I have committed the care of my Church , to use their early diligence also to discover and confute the sophistry of Deceivers , who craftily insinuate their false Doctrines into weak and incautious Souls ; and thereby seduce those who are newly converted , or but infirm in the Faith . See Annot. [o] .

Spouse .

16. ¶ My beloved is mine , and I am his , he feedeth among the lilies .

16. Unto which I hear the Church reply , I will preserve my fidelity to Him , who is my only Beloved as I am his ; I will have nothing to do with those seducing Spirits , but adhere to Him alone : whose Dwelling is not among subtile and crafty , but with simple and candid Souls . See Annot. [p] .

17. Until the day break , and the shadows flee away : turn my beloved , and be thou like a roe , or a young hart upon the mountains of Bether .

17. Only let Him be pleased to vouchsafe his gracious presence with me , and to enlighten me more and more ; till we have a full knowledge of Him and of his Will , ( XIII . Rom. 11 , 12. ) and the light of it scatter all the shadows of the law : Let my Beloved also make haste to succour and relieve me in all difficulties and distresses ; and show the same readiness for my preservation , that he did ( v. 9. ) for my first salvation . See Annot. [q] .

ANNOTATIONS .

[a] Verse 1. ] There is so little ground to apply the several Parts of this Song , to the several Ages of the Church , till the end of all things , that I cannot think fit to follow such Interpretations . But shall pursue the Method I have begun , and observe that the Messiah is here introduced , as owning the Praises which the Church had bestowed upon Him , in the Conclusion of the foregoing Chapter . And that in such Phrases , as are becoming a Pastoral ; borrowed from Flowers and Trees ( under which Shepherds delight to sit and eat the Fruit ) and from such Creatures as frequent the Fields and Woods , &c.

I am the rose ] And in this Verse He first compares Himself to a Rose : which is still one of the goodliest things to which a great Prince can be likened in those Eastern Countries . As appears from a Letter , written by the great Mogul in the Persian Tongue , to K. James , sent by Sir Tho. Roe : wherein he thus complements his Majesty of Great Britain , As upon a Rose in a Garden , so are my eyes fixed upon you : God maintain your Estate , that your Monarchy may prosper , &c. But it was chiefly prized by Shepherds , and Shepherdesses ; and accounted by them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Philostratus speaks , the Plant of Love . Insomuch , saith he , that if the great King have his Diadem on his Head , the Souldier his Helmet , as the greatest Ornament ; beautiful Youths should have Chaplets of Roses , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as near of kin to them both in sweetness and in ruddiness . And Achilles Tatius ( L. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. ) thus commends this lovely Flower . If Jupiter would set a King over the Flowers , it would be the Rose that should reign over them : being the Ornament of the Earth , the splendor of Plants , the Eye of Flowers , the blushing Beauty of the Field ; or refulgent brightness , &c.

of Saron ] i. e. The most excellent Rose : For such were the Roses of Saron ; as may be gathered from hence : That the Rose , according to Pliny's Observation , delights in dry places ; and will not thrive in fat and unctuous Soils , in rich Clays , or Grounds well watred , but in those that are lean , full of rubbish , &c. Now such was the Soil about Saron ; as we learn from the Mischneh in the Title Sota , Chap. VIII . where they that built a Brick House in Saron are said to have been deprived of the benefit of that Law , XX. Deut. 5. Upon which Passage R. Solomon glosses , that the Earth thereabout about was unfit for making Bricks ; being so dry and crumbling that the Houses that were built of them , had need to be repaired twice in seven years . Insomuch , that the Jerusalem-Talmud saith , The High Priest prayed by name for the Saronites , upon the Day of Expiation , that their Houses might not be converted into their Graves .

Lily of the valleys ] By this Lily we are not to understand such as we call Lilium convallium , or May-Lily : but some more noble and fragrant Flower ; being joined here with Roses : As it is in several Poetical Fragments ( quoted by Athenaeus L. XV. C. 8 , 9. ) with Violets , Marjoram , and divers other sweet Flowers . Insomuch that he saith the Corinthians called the Lily by the name of Ambrosia : and he tells us out of Nicander , that it was esteemed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the joy and delight of Venus , because of its beautiful colour : And smell also , I suppose ; for in the XIIth Chapter of the same Book , he quotes a Passage out of Theophrastus , who , treating of sweet Ointments made of Flowers , mentions 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that of Lilies , as well as that of Roses .

But notwithstanding all this , the Lily being vulgarly celebrated only for its beautiful colour , I have taken notice of that alone in the Paraphrase .

[b] V. 2. As the Lily , &c. ] They that believe in Christ partaking of his Excellencies , He here compares the Church to a Lily ( i.e. to Himself ) as much excelling all other people who were not Believers ( for Daughters signifie people in the Hebrew Language ) as the Lilies do Thornes , which grow in desolate places . For the Word we translate Thornes , is wont to be joined together with those which signifie Nettles and Brambles , XXXIV . Isai . 13. IX . Hosea 6.

[c] V. 3. As the Apple-Tree , &c. ] To this the Church here replies ; and expresses her reciprocal affection , in such Words as may be applied to signifie his preheminence over all other gods ; whom they were wont to worship under Trees , as we read in XII . Deut. 2. 1 Kings XIV . 23. LVII . Isai. 5. and many other places .

I sat down under , &c. ] In the latter Part of this Verse and in those that follow she turns her Speech to her Companions and Attendants ; relating the satisfaction and joy she took in his love .

[d] V. 4. He brought me , &c. ] Which is set forth by a Banquet , whereby ( it is well known ) the Hebrews are wont to represent the joys , even of the other World . And what greater joy have we here than to think of the stupendous love of God our Saviour towards us ? which cannot but subdue our hearts to love Him intirely . So I have paraphrased the latter part of the Verse ( his Banner over me was love ) taking in two senses of which the Words are capable . The most obvious is that Love was the Inscription in his Banner : the other that He conquers only by Love ; a Banner displayed supposing an Armed Force marching under it . Delherrus in his Electa , L. 3. C. 9. hath not unfitly glossed upon the Words , thus ; The Banner of our Lord is his love which he hath publickly declared to us , that He might draw us to Himself : by which also when we are come to Him , He retains us with Him ; and strengthens us by the same , when we fight with our spiritual Enemies . And that we may alway look upon it and never quail , He carries it over us ; that is , renders his love most familiar to us . He that knows not this Banner , can be none of his Souldiers ; and he that deserts it , is undone , unless he presently return to it . So that as the Roman Legions had their several names ( one of which was called the Pious , and another the Faithful , another the Thundring , another the Victorious , &c. ) in like manner the Christian Band may be called Amoris Legio , the Legion of Love .

[e] V. 5. Stay me with flagons , &c. ] This Verse is a description of one falling into a swound , by the abundance of her love : In which case Cordial Spirits are wont to be called for , to revive such persons , and keep them from fainting quite away . Comfortable smells also are wont to be administred to the Nose ; which is the meaning of calling here for fragrant Apples , Oranges , Citrons , &c. ( as well as Wine ) which are all comprehended under the name of tappuach in the Hebrew : which is a Word that in its very Original imports an exhalation , or odour-breathing from that which is so called . By all which the Church is represented to be so marvellously affected with the love of Christ , as to be even oppressed under the weight of Divine Benefits : and at a perfect loss , what to think of them ; having little or nothing to return for such infinite obligations .

[f] V. 6. His left hand , &c. ] This is a representation of the tenderest affection of an Husband to his Wife , when he sees her in danger to faint : and being applied to Christ and his Church sets forth his readiness to succour us , in all our needs , by the power of his Spirit . I go not about to divine what is distinctly meant by the left hand , and what by the right ( which I look upon as too great a curiosity in Interpreters ) but take them both to express one and the same thing . And the hand of the Lord signifying oft-times in Scripture , the power of the Spirit , I have applied them to that .

[g] V. 7. I charge you , &c. ] It is dubious whether this Verse be the voice of Christ or of the Church . I take it to be his ; who is the good Shepherd , represented in this Pastoral Song . Which , suitable to its nature , is still full of Rural Similitudes , taken from the Roes and the Hinds : which are most amiable Creatures ( as hath been observed upon VI. Proverbs ) with which not only Shepherds , but the greatest Persons in the World have delighted themselves . And that Word which we well translate I charge you , I take to be only a solemn form of earnest beseeching and entreaty ( which all persons are wont to make by those things that are dearest to them ) not an adjuration , which it is not lawful for any to make , but only by God . I have contented my self therefore with this simple Paraphrase of that Passage ; and sought for no mystical Interpretation , as the manner is , which may be found in most Interpreters . Who , among other things , by Roes and Hinds understand the Angelical Powers : to which the Cabbalists apply these Words , and would have them to signifie as much , as I adjure you by the Tribunal of Justice whence the wicked are punished .

[h] V. 8. he cometh leaping , &c. ] To the same sort of Creatures , and to young wild Kids , he alludes in this verse . For they are numbred among those Creatures , which are most nimble , in running , jumping and leaping , even to the tops of Mountains ; as Bochartus hath largely shown : demonstrating that what we translate young Hart , v. 9. is the young wild Goat . I seek therefore for no Mystery here neither ; but take the Words to be a description only of our Lord's alacrity and cheerfulness , to come down from the Heavens ( which may be meant by Mountains ) to dwell among us , who live here below upon the Earth . Yet I shall note , that they seem to be most ingenious , who hereby understand his passing by Angels ( for so some translate the Words , skipping over the Mountains ) and leaping , as it were , over their heads , to take upon Him the nature of Man .

[i] V. 9. ] In like manner , it is a very ingenious conjecture , that his standing behind the Wall , in this Verse , may be applied to his showing Himself in those days only in the Law of Moses ( which was the Wall of partition between the Jews and us ) and his looking through the Window , or in at the Window , &c. to his showing Himself then in Figures and Prophecies , which they had of Him ; by which He was known but obscurely to them . But I have not medled with this in the Paraphrase .

[k] V. 10 , 11. lo the winter is past , &c. ] In these Verses Solomon represents his voice speaking to them by the Prophets ( though He himself was not come ) and calling them to Him , as if He was just appearing . For by the Winter and the Rain , I understand with Theodorer , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the time before his coming : when the Gentile World was buried in Dismal darkness ; and the Jews themselves saw things only through Clouds : and neither of them had much of the warmth of the Divine Love .

[l] V. 12. The flowers appear , &c. ] And then here follows a description of the Spring : which is set forth by three things ; the appearing of the Flowers , which had lain as if they had been dead ; the singing of Birds ; and the voice of the Turtle . Which , as Aristotle observes ( L. VIII . Histor. Nat. C. 3. ) disappears in Winter , and comes forth again when the Spring is a little advanced : and therefore is here very properly mentioned in the last place , among the Notes of the Spring . Which being the time of all other most welcome to Shepherds , for the feeding of their Flocks , and for all manner of pleasures , represents , as the same Theodoret conceives , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the joyful time after our Saviours coming . When a new World appeared , and there was a greater abundance of Divine Blessings , especially of the Spirit , poured forth : which the Chaldee Paraphrast takes to be meant by the voice of the Turtle . Which is a kind of Dove ; in the form of which the Holy Ghost descended at our Saviour's Baptism . And then the singing of Birds may be applied to the Songs of the heavenly Host , at his Birth . Others will have this Turtle to have been the Figure of John the Baptist ; which is also pat enough : But I have only toucht upon such things , and do not think fit here to enlarge upon them . But conclude this Note , with this Observation , that Benjamin Tudelensis , in the Conclusion of his Itinerarium expresly applies these Words to the coming of the Messiah : saying , that they cannot be gathered to their own Land , till that time of the singing of Birds come , and the voice of the Turtle ; and till they come who preach glad tidings , saying alway the Lord be praised . R. Alschech also applies the voice of the Turtle to Elias glossing thus , The voice of the Turtle also hath it not been heard in our Land , by the means of the Prophet ? according to that which is said , Behold I will send to you Elias the Prophet , IV. Mal. 5.

[m] V. 13. The fig-tree putteth forth , &c. ] After the Spring-time , here follows a description of the entrance of Summer : of which the putting forth green Figs , and the blowing of the Vines , nay the knotting of the Grapes , were a sign . In the end of which the Harvest coming , hereby is denoted , saith the same Father ( Theodoret ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the World which we expect hereafter : unto which I have applied this Verse . Where , it may be observed , that Fig-trees and Vines are fitly joined , for they were wont to be planted together , XIII . Luke 6 , 7.

[n] V. 14. O my Dove , that art in the Clefts , &c. ] Some of the Hebrew Writers , whose sense the Chaldee Paraphrast expresses , refer this to the people of Israel flying from Pharaoh , like a Dove before the Hawk that is ready to seize her : but may be better referred to the Church of Christ in danger to be torn in pieces by her Pagan Persecutors , and by the Jews themselves ; as it was in the beginning of our Religion . Which forced Christians to hold their Assemblies under ground , in obscure places ( where they sung Hymns to our Blessed Lord before the break of day ) and made the Church perfectly like a Dove , who , being in fear of ravenous Birds , flies into Clefts of Rocks , and to secret Holes in steep places , to preserve her self .

The Church is so often compared by Christ to a Dove in this Book , that it is fit to give some account of it . And Bochartus de Sacr. Animal . p. 11. L. I. C. 4. takes this to be the principal , if not only reason of it ; to signifie her to be his only Beloved : and that He alone also is most dear to her . For in Doves there is a wonderful love ( observed by many Authors ) between those that are once paired : who never part , but keep faithful the one to the other . And so are a fit Emblem of the Church , whom the Apostle saith he had espoused to Christ as a chaste Virgin , 2 Cor. XI . 2.

let me see thy Countenance ] that Word which we translate countenance or aspect , may be rendred shape or fashion : denoting all the comely proportions of the Church , by her likeness to her Lord Christ .

[o] V. 15. Take us the Foxes ] Foxes abound in Judea , and are observed , by abundance of Authors , love Grapes , and to make great devastations in in Vineyards . Insomuch that Aristophanes in his Equites compares Souldiers to Foxes ; spoiling whole Countries , as they do Vineyards . Now the Prophet Ezekiel comparing false Prophets to Foxes , XIII . 4. it hath bed all Interpreters ( in a manner ) to understand by Foxes in this place , Hereticks : who appeared very early in the Church , and therefore are compared to young Foxes : in regard of their known craft and subtilty , windings and turnings , shifts and evasions ; whereby the more simple sort especially , and such as were newly converted ( compared here to tender Grapes , as the Church it self is to a Vine ) were in danger to be undone , unless a timely care was taken to prevent it . And therefore this Verse seems to be an Answer to the Churches Prayers , flying to her Lord for refuge . Who seeing her danger not to be greater from Tyranny , than from false Teachers , calls upon his Companions ; that is , the Apostles , Bishops , and Pastors of the Church to look after them , and to take them in their craftiness . And that whilst they were young ; in the beginning , that is , of their appearance in the World : because their vain bablings were apt to encrease to more ungodliness , and their words did eat as a Gangrene , &c. 2 Tim. II. 16 , 17. Especially when the Church was but newly planted , and those Seducers applied themselves chiefly to such as had but newly received the Faith , or to weak and unsettled people : who were easily caught by them , unless great care were taken to discover their frauds , and to confute their Sophistry .

Which was the taking of these Foxes , as Theodoret expounds it : And St. Bernard also ; who observes that he saith take to us the Foxes : that is , Sibi & Sponsae , to Himself , and to his Spouse . As much as to say , if it be possible , let them be reconciled to the Catholick Church , and brought back to the true Faith . If that could not be , then other methods succeeded ; and the Apostles delivered up such dangerous Deceivers unto Satan ( which was a punishment that included in it bodily affliction ) that they might learn not to blaspheme , 1 Tim. I. ult.

[p] V. 16. My beloved is mine , &c. ] As the former Verse was his Answer to the Churches Prayers ; so this is the Churches acknowledgment to Him for his care : together with a profession of such firm adherence to Him , as sutes with the name of a Dove which he had bestowed on her , v. 14.

he feedeth ] To feed , viz. his Flock , is to have his abode among them . See VI. 2.

[q] V. 17. Until the day break , &c. ] All that she desires further , is only his gracious presence with her ; which she begs in this Verse He would vouchsafe her upon the Mountains ; that is , those steep places mentioned before , v. 14. ( where the Church was fain to Worship Him in great secret , because of the present danger ) especially while any Disputes and Controversies remained about the Jewish Ceremonies which were a great disturbance to the Church ; as well as the afflictions and persecutions she endured , which are compared to the night and darkness , as the other to shadows .

turn , my beloved ] The Word turn doth not suppose Him absent : but only that He did not immediately attend , or show the regard He had to her Prayers in distresses .

like a Roe ] See Chap. VIII . v. ult.

mountains of Bether ] Bether is the same with Bethel , these two Letters , r and l , being easily and often changed , as Bochartus hath observed ( in his Geograph . Sacra , Part. 2. L. I. C. 33. ) in many instances . As for Example , an Island in the Persian Gulph , is indifferently called Tyrus and Tylus : and Tavila in Spain is the same with Tabira : and Caralis in Sardinia the same with Calaris , &c. In another Work indeed of his de sacris Animal . he takes mountains of Bether for Mountains full of Clefts . Which would agree well with what went before , v. 14 ; and might be handsomely applied to the State of the Church , when there were many breaches and rents in it : but the other plainer and more literal .

CHAP. III. ARGUMENT .

Here begins the third of those interlocutory Discourses , which compose this famous Song : part of which only is contained in this Chapter . In which the Bride and her Companions speaks all ; but one Verse , which seems to be spoken by the Bridegroom . For whose coming she still longs ; and is introduced full of solicitude about it . Which proved not in vain but was gratified with so much satisfaction in the hope of it , that , as He takes care it should not be disturbed , so all her Companions rejoyce exceedingly in it . For those are the two parts also of this Chapter . In the first of which she testifies her earnest desire to find Him ; who filled her with joy , when she had got a sight of Him ( in the four first Verses : ) in the second , they that attended on her ( after He had renewed his former charge , v. 5. ) are transported with joy , to behold the multitude of his Followers ; and the greatness of his Royal Glory . Which is the sense of the rest of the Chapter .

Spouse .

1. BY night on my bed I sought him whom my soul loveth : I sought him , but I found him not .

1. MAny have been my thoughts about Him , who ( by what the Prophets have foretold of Him ) is become the Beloved of my Soul . But though I have sought Him in the greatest retirements , and when my mind was most composed , and that one night after another ; though with a diligent search I have sought Him in all the holy Books ; yet I can find no more than predictions and shadows of Him , which assure me He will come ; but cannot bring me to the sight and clear knowledge of Him . See Annot. [a] .

2. I will rise now , and go about the city , in the streets , and in the broad ways I will seek him whom my soul loveth : I sought him , but I found him not .

2. Whereupon I resolved to leave these private Studies , and to go abroad and consult with others : And there is no place which I have not frequented , where I thought I might learn any thing of Him . For I have fetcht a compass round the whole City of Jerusalem ( which is the holy City , the joy of the whole Earth ) and there is not one Street , not any place of publick resort , but I have gone into it , and inquired after Him , both in the lesser and greater Assemblies ; I enquired of all the holy men I could meet withal : but could meet with no more tidings of Him ; whom my Soul longs to see ; because I love Him above all things . See Annot. [b] .

3. The watchmen that go about the city , found me : to whom I said , Saw ye him whom my soul loveth ?

3. But in the midst of these anxious thoughts there was some satisfaction presented to me , from some of those great Ministers of God , who watch for the good of others ; and employ themselves every where to direct his people : of whom I made the same enquiry if they could tell me any thing of Him , who had engaged my affections so much , that I could not often enough profess my love unto Him . See Annot. [c] .

4. It was but a little that I passed from them , but I found him whom my sould loveth : I held him , and would not let him go , until I had brought him into my mothers house , and into the chamber of her that conceived me .

4. For I received such illuminations from them , that I had not long left their Company , before I saw this Beloved of my Soul , as if He had been actually present with me ; Which transported me with such joy , that I could not think of parting with such a sight , but took fast hold of Him ; to keep Him with me , till I had shown unto all that wait for Him , what I had been so happy as to find my self . See Annot. [d] .

Bridegroom .

5. I charge you , O ye daughters of Jerusalem , by the roes , and by the hinds of the field , that ye stir not up , nor awake my love .

5. And here again I heard Him graciously renew the Charge He had given before ( II. 7. ) to all my Companions , saying , I conjure you by all that is dear to you , not to discompose , or give the least disturbance to this love ; but let it enjoy its satisfaction , to the height of its desires . See Annot. [e] .

Companions .

6. ¶ Who is this that cometh out of the wilderness like pillars of smoke , perfumed with myrrhe , and frankincense ; with all powders of the merchant ?

6. And now , what is this that we see ? Who is this goodly person ? or rather this Crowd of people coming up out of desolate places , in one Body , to Mount Sion : and appearing like the Pillars of Smoke which arise from the Altar of Burnt Offering ; and no less acceptable to God , than the sweet odours that ascend from the Altar of Incense , in the Holy place ? See Annot. [f] .

7. Behold , his bed which is Solomons , threescore valiant men are about it , of the valiant of Israel .

7. Behold the love which the great King hath to her having prepared all things for her reception into Society with Himself : of whose Royal person and happiness Solomon himself in all his Glory , is but a Figure . Who is magnificently attended indeed , and strongly guarded in his Palace , by a number of valiant persons that encompass him night and day , in his Bed , and in his Throne : but are not comparable to the power , and force , and multitude of that heavenly Host , which secure the Church in her enjoyments , and take care of her continual safety . See Annot. [g] .

8. They all hold swords , being expert in war : every man hath his sword upon his thigh , because of fear in the night .

8. Who are all unanimously bent , and in a constant readiness ( like that Guard of valiant men about Solomon , with their Swords drawn in their hands ) being no less skilful than able to succour and defend his people , from all the assaults of their invisible Enemies ; who seek to destroy them , by raising terrible persecutions against them . See Annot. [h] .

9. King Solomon made himself a chariot of the wood of Lebanon .

9. But all in vain ; for , as King Solomon hath caused a Chariot of the choicest Cedar to be made for him , and for his Royal Spouse , to appear in publickly , when he makes his progress through the Kingdom ; so doth this far greater King ride on prosperously ( XLV . Psal. 4. ) by the means of such Instruments as He himself hath formed , and enlarges the Borders of his Church , by the preaching of his everlasting Gospel . See Annot. [i] .

10. He made the pillars thereof of silver , the bottom thereof of gold , the covering of it of purple ; the midst thereof being paved with love , for the daughters of Jerusalem .

10. Unto which the magnificence ▪ and riches of that Chariot is not worthy to be compared ; tho' , be Pillars of it being of Silver , the Back , the Sides , and the Seat being of Cloth of Gold , the Curtains and Covering of it being of the brightest Purple , the Carpet also under the feet being curiously wrought with the most lovely Figures , by the Daughters of Jerusalem , they make it very inviting to all Spectators : For what is this to the wonderful love of God , and to the Riches of his Grace , in his great and precious promises ( far dearer to all good Souls than thousands of Gold and Silver ) which the Gospel calls us not only to behold , but to enjoy ? See Annot. [k] .

11. Go forth , O ye daughters of Zion , and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals ; and in the day of the gladness of his heart .

11. Make this then a Festival Day , and let no Domestick cares hinder you from bearing a part in the publick joy : but as all the Daughters of Jerusalem went out to behold the Glory wherein King Solomon shone , when he appeared in State , with that Royal Crown , which his Mother put upon his head , on his Marriage-day , that day which completed all his joys ( XLV . Psal. 15. ) So let all the people of God every where admire and extol the surpassing Glory of that great King , who shall appear to be crowned with Glory , Honour , and Joy by God Himself ; on that happy day , when he shall publickly own His Church , and give her the highest testimony of His endless love , XIX . Revel. 6 , 7 , 12. See Annot. [l] .

ANNOTATIONS .

[a] Verse 1. ] The beginning of this Chapter might be connected with the foregoing , and applied to the State of the Church under affliction ; if the following Words would sute with that Exposition , which they do not , in my Opinion : For He had desired to hear her voice , v. 14. of the second Chapter , and now she cannot find Him . Therefore I incline to think , that the very same thing is again represented in other Words ( after the manner of the Prophets ; particularly of Isaiah , who over and over again , in several schemes of speech foretels their restauration from the Captivity of Babylon , and , under that shadow , their greater salvation by Christ ) viz. the earnest desire of the Church for the coming of Christ : which Solomon expresses by the passionate longings he found in himself to see that blessed day .

By night ] And so by night , may be understood that dark time , which was before his appearing ; when good men sought for Him , and had many Dreams and Visions about Him : but could meet only with the shadows and images of Him ; which signified Him to come , but did not exhibit his very presence to them . Of which neither the Temple , nor the Sacrifices , nor the sacred Books , could discover any thing clearly : but was represented here to Solomon in a Vision he had of Him , and of the Church which was espoused to Him , after he had sought a long time , and groped every where after Him , in that dark night wherein they lived . So , as I said , the night may be expounded : for such a dismal condition were they in , just when He appeared , IV. Matth. 16. I. Luke 79.

on my bed ] This is expounded with strange variety by Interpreters : some understanding hereby the bed of affliction , others , the bed of ease and pleasure , others , of weakness and infirmity , &c. But I have taken both bed and night , in the most simple sense , to signifie the time and place , for most composed thoughts : according to the meaning of IV. Psal. 4.

[b] V. 2. I will rise now ] To rise up signifies more active diligence , than before had been used .

go about the City ] By the City may be understood Jerusalem ; that is , the whole Church of the Jews , whereof it was the Head ; and therefore the Figure of the Church of Christ in future times , LXII . Isai. 5 , 6 , 7. XII . Hebr. 22.

in the streets , &c. ] Schevakim , which we translate Streets are the lesser thorow-fares in the City , or the Streets of lesser Cities : as Rechoboth , are the greater , wider Streets , or rather the Streets of the Royal , Capital City : signifying here his search both in the lesser and the greater Assemblies of God's people .

[c] V. 3. The Watchmen that go about , &c. ] By Watchmen I understand the Prophets , and such like excellent persons who instructed the people ( III. Ezek. 17. XXXIII . 6 , 7. ) of whom he asks , if they saw Him , whom he sought after . From which Word I gather that he speaks of such , as were anciently called Seers : of whom he saith he was found ; that is , they showed him something of the Messiah .

[d] V. 4. ] For so it follows here in this Verse , that not long after his Discourse with them , he found Him whom his soul loved , i. e. came to the knowledge ; or had a sight and enjoyment of Him . In which Vision ( looking upon Him as actually come ) he endeavours to retain Him , and to bring Him into the Temple , there to show Him to all the pious Worshippers of the Divine Majesty . For that is literally the House of my Mother : As Cheder Corathi ( the Chamber of her that conceived me ) I take to be the inward part of that House ; or the most Holy place .

[e] V. 5. ] And there He expresses his affection to him ( that is , to the Church , whose passionate desires Solomon here represents in the four foregoing Verses ) in the same Words , as He had done before in the foregoing Chapter , ver. 7. where this Verse is already explained .

[f] V. 6. Who is this , &c. ] Here begins a new Vision , which he had of multitudes of people gathering unto Christ , like a Cloud of Smoak : which fills his Companions with great admiration . For it is their voice , which we read in this Verse : where the Word zoth may be translated either what , or who : and by the Wilderness may be understood the forlorn condition , wherein men were before , not only in Gentilism , but even in the Jewish Estate . Which made it more wonderful , that the Church should come thus richly adorned ( expressed here by the Perfumes of her Garments ) to be brought in State and Pomp to the King's Palace ; there to be espoused to Him . But all that gave up themselves to Him becoming thereby an holy people , were highly esteemed by Him : and therefore compared here to the Pillars of Smoak ( as I take it ) that went up every day from the Altar of Burnt-offering , at the Temple , before mentioned ; and ascended in a strait Line , like a firm Pillar , that was not in the least moved from its uprightness , though the Wind blew never so boisterously . So the Jews report in Pirke Avoth , C. 5. and in other Books : where these are reckoned among the ten Miracles which were seen in the Temple : that the greatest rain never put out the fire ; and the most vehement winds never dispersed , or in the least bent the smoak : but it went up stedfastly to heaven . And how acceptable such persons were to Christ , is further represented by the sweet Perfumes which were burnt upon the Altar of Incense . For Solomon , I conceive , here alludes ( in the last Clause of this Verse ) to that composition , which God ordered to be made of sweet Spices for his own service at the Tabernacle : which none might presume to imitate , or make use of in other places , XXX . Exod. 34 , 35 , &c.

[g] V. 7. Behold his bed , &c. ] And here is further represented in the same Vision , the happy condition of the Church ( signified by the Bed of Solomon ) in Society and fellowship with Christ : of whom Solomon was a Type , both in his Royal Person , and State and Marriage ( as appears from Psal. XLV . ) whose Bed or Throne ( for the Thrones of the Eastern Kings , were in the form of a Bed or Couch , wherein more persons than one might sit , III. Revel. 21. ) was secured by the most valiant men in the Kingdom . Who are said to be threescore a determinate Number being named ( as the manner is ) for an undeterminate . Though some conceive that Solomon doubled the number of that Band of mighty men , which was in David's time , which consisted of thirty , 2 Sam. XXIII . 13 , 23. In the end of which Chapter , v. 39. we read also of thirty and seven persons , who were of great note for their valour . To whom if we add the eleven Princes mentioned in 1 Kings IV. beginning : and the twelve great Officers , which had the care of making provision for his houshold in the several Provinces , v. 7. they make just this Number of LX. And may be lookt upon as a Figure of that strong Guard , which is about the prosperity and happiness of the Church : which is defended by Angels , who are mighty ones indeed , and very numerous ( LXVIII . Psal. 17. ) and all ministring Spirits for those that are Heirs of salvation , I. Heb. ult. nay , the most mighty of the heavenly Host , it may be easily proved ( if this were a place proper for it ) are the Guardians and Protectors of Christianity .

[h] V. 8. because of fear in the night ] And do all of them unanimously oppose the spiritual wickedness , i. e. wicked Spirits , in high places ; who seek to destroy the Church ( VI. Eph. 12. and may be meant by the terrour of the night , as the Hebrews expound the XCI . Psal. 5. and being the Rulers of the Gentile World stirred them up to persecute Christianity , as destructive to their Kingdom of darkness .

[i] V. 9. made himself a chariot ] But , in spite of all they could do , Christ is here represented , under the Type of Solomon , as carrying his Church triumphantly through the World ( for the Word appirjon , which is never elsewhere used , seems to signifie an open Chariot , in which Solomon , and , perhaps , his Queen , rode , to be exposed to the view of every one , in the Streets of Jerusalem ) who beholding her , and the love of Christ to her , were thereby invited to become Members of his Church .

Most Lexicographers derive this Word appirjon from a Root which signifies to fructifie ; and therefore will have it to signifie a Bed . But Avenarius I think more probably hath derived it from two Words ; which give it the signification of something carried on Wheels : and therefore must denote , at least a Chariot having a Bed or Cushion in it .

the wood of Lebanon ] is Cedar ; denoting the perpetuity of the Gospel : the preaching of which is the Chariot here mentioned . So Theodoret , by the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as the Greek translates it ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. let us understand , saith he , the holy Apostles , who carried the name of the Lord before the Gentiles , and Kings , and the Children of Israel , &c. These were literally made and formed by Christ Himself : whereas the Chariot wherein Solomon rode , he could only command or direct others to make .

[k] V. 10. ] The description of the richness of this Chariot of Solomon's , follows in this Verse : in which we are not to seek , I think , for something in the Gospel answering to every part of it ; but only to look upon it as setting forth the great splendour of it , and the riches of that Grace , which God vouchsafed to men therein .

The particular parts of the Chariot I have described as well as I could in our Language ; and inserted in my Paraphase another Translation of the last Word mibbenoth : which signifies as well from or by , as for , the Daughters of Jerusalem . The most ingenious of which it is likely were employed in working that Foot-cloth which lay at the bottom of the Chariot , with elegant Figures : of Shepherds and Shepherdesses , perhaps , and all their innocent courtships . So that Phrase may be interpreted , paved with love : but I have contented my self in the Paraphrase to say only , with lovely Figures .

Some think they find in this Chariot , an imitation of that Seat , whereon God Himself sat between the Cherubims ; with which they have compared it : But I cannot be perswaded that Solomon would be so audacious .

[l] V. 11. ] Nor do I see any foundation for the fancy of the Hebrews in Seder Olam Rabba , Cap. XV. ( which the Chaldee Paraphrase touches upon ) Where they make the day of Solomon's Espousals , to be the next day after the Feast which he held seven days , for the Consecration of the Temple , 1 Kings VIII . 66. Which was the day of the gladness of his heart indeed ; but cannot be called his Espousals . Which was not the day of his Coronation neither ; for then he did not ride in a Chariot , but upon his Fathers Mule ; and was not crowned by his Mother , but anointed by Zadock the Priest and Nathan the Prophet , 1 Kings I. 33 , 34.

the day of his espousals ] therefore was the day when he took Pharaoh's Daughter to Wife ; at which time , it was the manner to crown married persons : and his Father being dead , it was done by his Mother . Of this Custom mention is made by many Authors ; which the learned Reader may find in Bochart his Geographia Sacra , Part , 2. L. 1. C. 25. Where he applies that Passage in Ezekiel unto this , XVI . 8 , 12. When I looked upon thee , behold , thy time was the time of love ( i. e. thou wast fit for marriage ) I entred into a Covenant with thee , and thou becamest mine ; and I put a Jewel in thy forehead , &c. and a beautiful Crown upon thy head . For the Misneh informs us , that this Nuptial Grown was in use among the Jews , as well as other Nations .

All which I do not see how it is any other way applicable unto Christ , than I have expressed in the Paraphrase . The Church indeed her self may be said to be his Crown and Joy , in that sense wherein St. Paul saith the Thessalonians were his , 1 Thess. II. 19. But this is not to put a Crown upon Him ; and the Church can in no sense be called his Mother , especially since She is his Bride . And therefore herein Interpreters strain too much ; who ought , I think , to have ascribed that to God the Father in the mystical sense , which is ascribed unto Bathsheba in the literal .

CHAP. IV. ARGUMENT .

The first seven Verses of this Chapter I take to belong to the foregoing : and they are the Words of the Bridegroom , who praising the incomparable beauty of his Spouse , and assuring her she should still appear more lovely and illustrious , concludes the third Scene , as some call it , of this Dramatick Poem . And then begins a new representation at the eighth Verse ; which continues to the second Verse of the fifth Chapter , and composes the IVth part of this Song . Wherein the Bridegroom expresses his love to his Spouse , his esteem of her , and joy in her in Words of greater dearness , and higher kindness , than have been hitherto used . Which she prays may be continued ; and he graciously grants , inviting all to partake in their joys .

Bridegroom .

1. BEhold , thou art fair , my love , behold , thou art fair , thou hast doves eyes within thy locks ; thy hair is as a flock of goats that appear from mount Gilead .

1. GReat is thy Beauty , O my Beloved , admirable is thy beauty , and worthy of all mens contemplation . Whom I can like to nothing better than to a pure and chaste Virgin 2 Cor. XI . 2. ) whose modest eyes fixed only upon Him to whom she is espoused , sparkle within her Locks , when she is unveiled : and who appears to want none of those comely Ornaments , which are wont to set off the natural beauty of the face . See Annot. [a] .

2. Thy teeth are like a flock of sheep that are even shorn , which came up from the washing : whereof every one bear twins , and none is barren among them .

2. Part of whose grace lies in the sweetness of the mouth , full of white and even teeth ; none of which stand out , or are longer than the rest , but all closely set both above and below in exact order and equality : being firm and sound also , without any breach , or want of so much as one of them . See Annot. [b] .

3. Thy lips are like a thread of scarlet , and thy speech is comely : thy temples are like a piece of a pomegranate within thy locks .

3. To which add fine and delicate lips , of a bright and lively Crimson-colour ; with a sweet and charming voice ; and cheeks that appear of as pure a white and red , when the Veil is off , as the Blossoms of Pomegranates . See Annot. [c] .

4. Thy neck is like the tower of David builded for an armoury , whereon there hang a thousand bucklers , all shields of mighty men .

4. And all this upon a goodly Body , of a proper and tall stature ; whose round and well-formed Neck resembles that lofty Structure of the Tower of David , which may be a Pattern of all other neat and elegant Buildings ; and is not more adorned with the Shields and Bucklers of his Worthies , which hang there in great abundance , than it is with Pendants , and a Necklace of Pearl , and other Jewels , which have been the Treasure of mighty Princes . See Annot. [d] .

5. Thy two breasts are like two young roes that are twins , which feed among the lilies .

5. Below which the two Breasts rise up , purely white , exactly round , of a just size and equal bigness : which put me in mind of two young Kids , that being formed together , and brought forth at the same time , are so perfectly like , that none can know the one from the other ; the tops of whose heads I have seen , at a distance , appear like the Teats of these Breasts , as they fed in the same Field among the Lilies . See Annot. [e] .

6. Until the day break , and the shadows flee away , I will get me to the mountain of myrrhe , and to the hill of frankincense .

6. Such as this is the beauty of my Church , as will be seen more fully , when the Night of Persecution is gone which hides it from the eyes of worldly men : though in the mean time she is most lovely in mine ; and no less precious than the Mountain and the Hill , from whence are fetcht the most excellent Perfumes and the richest Spices . See Annot. [f] .

7. Thou art all fair , my love there is no spot in thee .

7. To say all in one word , Thou , my Love , art the perfection of beauty : there being a most admirable harmony between the several Orders , Estates , and Degrees of men in the Church ; and not the least spot or blemish ( V. Ephes. 27. ) to be found in its constitution . See Annot. [g] .

Bridegroom .

8. ¶ Come with me from Lebanon , my spouse , with me from Lebanon : look from the top of Amana , from the top of Shenir and Hermon , from the lions dens , from the mountains of the leopards .

8. And now that all the World may see I have espoused , nay married thee unto my self ( XXI . Rev. 2. ) come from those horrid Mountains whither thou hast fled for safety ( II. 14 , 17. ) where , tho' I was present with thee ; yet , thou wast not free from danger , but exposed to the rage and cruelty of furious and troublesome men : Come , I say , and dwell there no longer ; but look down from thence , and behold the goodly heritage , and the pleasant state that I have prepared for thee . See Annot. [h] .

9. Thou hast ravished my heart , my sister , my spouse ; thou hast ravished my heart with one of thine eyes , with one chain of thy neck .

9. Thou hast strongly engaged my affection ; thou hast indeared thy self unto me , my tenderly beloved Spouse ; thou hast intirely possessed thy self of my heart , by that lovely unity which I see between thy Pastors , and between the people that live in holy obedience to them . See Annot. [i] .

10. How fair is thy love , my sister , my spouse ! how much better is thy love than wine ! and the smell of thine ointments than all Spices .

10. Thy love to me and my Commandments , O how amiable is it ! how doth it indear thee unto me , my beloved Spouse ! How much more delicious is that love , which thy Members have one for another , and for all men , than the best entertainments the World can give ! How much more grateful are the rest of thy Vertues , than the odours of the richest Spices , even of those that are burnt at the Altar . See Annot [k] .

11. Thy lips O my spouse , drop as the honey-comb : honey and milk are under thy tongue , and the smell of thy garments is like the smell of Lebanon .

11. Nor are thy words less pleasing than thy deeds , the Honey that drops of it self from the Comb , being not more sweet , sincere , and pure , than thy Doctrine , O my beloved Spouse : which is the delicious Food of young and old , of weak and strong , and most powerfully recommended to their affections by the famed holiness of thy life ; which like the strong Perfumes that come from the Aromatick Plants of Libanus , fill all places with the delightful scent thereof . See Annot. [l] .

12. A garden enclosed is my sister , my spouse : a spring shut up , a fountain sealed .

12. For as a Garden well planted , watred and defended abounds with all sort of Flowers , and with variety of pleasant Fruit ; so doth my well-beloved Spouse , by the singular care and special Providence of God over her , with all the fruits of righteousness ; admitting none to her Mysteries , but those who are pure and holy , and washt from all their defilements . See Annot. [m] .

13. Thy Plants are an orchard of pomegranates , with pleasant fruits , camphire , with spikenard .

13. Which makes the several orders and Ranks of thy young Novices ( such is the exemplary purity of their lives ) look like the young Setts of Pomegranates , and other odoriferous Fruit : such as the Cyprus , and Spikenards , which are growing up into a Paradise . See Annot [n] .

14. Spikenard and saffron , calamus and cinnamon , with all trees of frankincense , myrrh and aloes , with all the chief spices .

14. Planted only with the like precious Herbs , Shrubs and Trees to those now mentioned ; as Saffron , sweet Cane , Cinnamon , with those that yield Frankincense , Myrrh , Aloes , and the choicest Spices : which are not more serviceable to our health or pleasure , than that rare composition of Graces , which is visible in the Church , make her Members acceptable unto God , and useful unto men . See Annot. [o] .

15. A fountain of gardens , a well of living waters , and streams from Lebanon .

15. Whose Vertues are preserved in life and vigour by that heavenly Doctrine , which flows from me as plentifully and perpetually , as Waters do from those Springs that break out of the high Mountain Libanus : which run continually a in large Stream ; and , supplying all the Gardens in the neighbouring places , keep them fresh and flourishing . See Annot. [p] .

Spouse .

16. ¶ Awake , O north-wind , and come thou south , blow upon my garden , that the spices therefore may flow out : let my beloved come into his garden , and eat his pleasant fruits .

16. O let not then the inspirations of the Holy Spirit , and its manifold Gifts be wanting unto me ; but breathe perpetually upon me , as the North and the South Wind do upon this Garden : and then shall I be a Paradise indeed ; and not only fill the World with the sweet odour of the knowledge of Christ ; but take the boldness to invite Him , the Beloved of my Soul , to come and reap the delightful Fruits ( v. 13. ) of his own care and labour . See Annot. [q] .

ANNOTATIONS .

[a] Verse 1. ] Behold , thou art fair ] The Lord of the Church is here introduced , describing the beautiful estate of it , under the person of a lovely Virgin : whose elegant features are particularly represented to raise admiration and love in others , and to give the Church the comfort of being so amiable in his eyes , whom no beauty can please but that which is Divine . And they are represented , by comparisons borrowed from the Country : which was most suitable to a Bucolick , or Pastoral Poem : as , I have already said , this is .

thou hast doves eyes ] And first her eyes are compared to those of a Dove ( for such Reasons as are suggested in the Paraphrase ) when they are unveiled : as those Words mibbaath letsammatech may be translated ( of which , see v. 3. ) unto which I have had respect in my Paraphrase , as well as to our Translation where this Phrase , is rendred , within thy locks .

thy hair , &c. ] Then the hair of this Virgins head , is compared unto that of Goats , as the next Passage is to be translated , by repeating the Word hair , in this manner ; Thy hair is like the hair of a Flock of Goats . Thus the people of Israel are said to have brought for the service of the Tabernacle , scarlet , and fine linen , and goats ; that is , Goats hair , as we truly translate it , XXXV . Exod. 23. And in the next Chapter , v. 13. he made Curtains of Goats ( where we supply the Word hair ) for the Tent over the Tabernacle , according as he had been ordered , XXV . 4. XXVI . 7. Upon which Passages Abarbinel observes , that Moses makes no mention of Wool , either of Lamb or Sheep ; because that was vile and contemptible in those Countries , in comparison with the hair of Goats : which was wont to be shorn not only there , but in other places ; for Aristotle observes the same of the Goats of Cilicia . And some of them had a Wool , as we may call it , so fine , that it was almost as soft as Silk : which was that the Women spun for the use of the Tabernacle , XXXV . Exod. 26. To this sort of hair , perhaps , there may be an allusion in this place , in regard of its softness , as well as length and thickness ; which is a great commendation of hair in men and women .

But there was also a courser or harder sort , with which they made Locks and Ornaments for the Head ; when they were bald , or would appear very fine : as Braunius hath observed , in his Book about the Priests Garments , L. I. C. 9.

And in general it may be observed of hair , that it was always accounted a very great Ornament : which made Philostratus , in a Letter of his to a Youth whom he loved , beseech him by no means to cut it off , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , there being no less beauty in a good Head of hair , than in Gold , in Silver , in Pendants , and such like Ornaments . Which he illustrates by what it contributes to the greatness of several other Creatures , as the Lyon , and Horse , &c. and was notably expressed by Lycurgus , when he gave this reason , why he ordered in his Laws that his Citizens should take care of the growth of their hair , because it made beautiful persons more comely , and deformed more terrible ; as Plutarch relates in his Apophthegms .

that appear from mount Giled ] Galaad was a Mountain fit for Goats to brouze on , as may be seen in Bochart : who shows these last Words of this Verse , should be thus translated : that ascend from Mount Gilead , to the higher parts , that is , of that Mountain , or of that Country .

I should have adventured to compare the Apostles and Prophets to these two eyes ; who being illuminated by the Holy Ghost ( represented by a Dove ) and having no other aim , but sincerely to make Christ and his religion known in the World , resembled the eyes of Doves ( see Chap. II. v. 14. ) but I did not know to what the Locks and the Hair could be handsomely applied ; and therefore I have lookt upon these , and the rest that follow , only as parts of those things that make up together a perfect beauty . Theodoret hath made the aptest application , that I can find , which is this : that hair signifying what is superfluous , the meaning may be ( if there be any of every particular in this Description ) that even in humane things , and worldly Affairs , wherewith we cannot but be sometime perplexed , the Church behaves her self laudably and preserves a decorum .

[b] V. 2. Thy teeth are like a flock of sheep ] Here follows a description of the Teeth ; which are a great part of the beauty of the mouth , as that is of the face . And their beauty consists in their whiteness ; in their evenness and just proportions ; and in their closeness and firmness : so that there be none wanting , nor any Gap between them . Which are all here expressed , and said to be like a Flock of Sheep come from the washing , in respect of whiteness ; and as equal as if they had been exactly polished and fitted for their places , in just proportion , by an Artificer ( so the Word we translate shorn signifies ) they that are below also answering to those above , as if they were Twins . And none of them miscarry ( so that which we translate barren should be rendred ) i. e. drops out of the mouth : which is as much as to say , there is a perfect number , as well as order of them .

Now the Teeth being the Instruments whereby we chew our Meat , they may be lookt upon as an apt Emblem of the inferior Pastors in the Church : who prepare Christian Doctrine for the people . Which Application , though I have not adventured to make in my Paraphrase ( because I take these five first Verses to mean no more , but only to set forth the loveliness of the Church in general , by the Figure of a Virgin , of a most accomplished beauty ) yet , I shall here note , for the help of those whose thoughts lead them that way , that the Vertues of such Pastors are , candor , purity , order , concord , exact agreement among themselves , one of them not seeking ambitiously to over-top the rest .

[c] V. 3. Thy lips , &c. ] In the beginning of this Verse there is no great difficulty : it being certain that Schani ( the colour of the lips ) signifies some very bright and resplendent colour ; which strikes the eyes sharply ( as it originally seems to import ) viz. either Scarlet , as we translate it , or Crimson , or Purple : such as the Poets call Coral Lips . Whose fineness is here compared to a Thread ; and is another great part of Beauty : as a sweet accent of the Voice also is ; nothing being more ungrateful than a tone that is coarse and clownish .

If any list to apply these particularly to something in the Church ; the Lips may be thought to signifie the Teachers in the Church , who delivered the Doctrine they had learnt from the higher Ministers ; who had prepared it for them ; and , by them , for the people . And then the voice signifies their excellent manner of preaching : insinuating into the hearts of those that heard them ; being accompanied with great modesty and humility , though full of authority and power . Unto which only the last Clause of this Verse can be applied ; which is this ,

thy Temples are like a piece of a Pomegranate , within thy locks .

Where two or three Words puzzle Interpreters . First , that which we translate Temples ; which are not reckoned as a part of the beauty of the face , especially being cover'd by the Locks : and why they should be likened to a Slice of a Pomegranate , is hard to tell . Grotius therefore , by the Temples understands the Cheeks ( as the Vulgar doth ) which in regard of their redness , are like to the Grains or Kernels within a Pomegranate . So the Chaldee indeed interprets the other Word , a piece of a Pomegranate : when he thus glosses , They are replenished , ( viz. just and pious men to whom he applies it ) with Precepts , as a Pomegranate : i. e. as a Pomegranate is with Kernels or Grains with which it abounds , and to which that Interpreter , no doubt , hath respect .

But our learned Dr. Castell hath out of the Neighbouring Languages more clearly explained both these Words , and the last also ; and hath made them all easie and natural , by shewing that the whole Clause is thus most exactly translated : as the Flower of the Pomegranate , so are thy Cheeks without a Veil . So he translates the last Words , which we met withal before , v. 1. mibbaath letsammatech not within thy locks ; but without a Veil . That is , when thy veil is laid aside , thy Cheeks appear of a most lovely colour ; for such is that of the Pomegranate-Flower ; the purest white and red , most exactly mixed . V. Orat. in Schola Theolog. p. 37.

[d] V. 4. Thy neck is like , &c. ] The neck being compared to the Tower of that goodly Fortress , which David made upon Mount Sion , which overtopt all the rest of the Buildings of the City of Jerusalem , denotes , among other things , the tallness of the whole Body .

built for an armoury ] This Tower is said to be built letalpijoth ( for an Armory we render it ) which the LXX knew not what to make of , and therefore retain the Hebrew Word : and others do but guess at its meaning ; having no certain Root , from whence to fetch its Original . Aquila translates it Fortifications ; but Symmachus translates it heighths : which last I have followed , adding another signification also derived from alaph , to teach or instruct .

thousand bucklers ] This Tower it seems was adorned with the Shields and Bucklers of those mighty men mentioned 1 Sam. XXIII ; and such like Worthies : With which Grotius ingeniously compares those precious Stones , which are wont to be the Ornament of the Neck . But what answers to this in the Body of the Church , I know not ; unless we admit the Opinion of R. Solomon and others of that Nation : who will have this to be the place where the Sanhedrim had a Room called in their Language Liskath haggazith , the Chamber or Parlour of square Stones ( which some Interpreters have thought to be the meaning of built letalpijoth with square Stones ) where Judgment was administred , and their Discipline preserved . Which was the strength and support of the Nation , as the General Council of the Apostles and Elders , mentioned Act. XV. was of the Christian Church : who setled all doubts and Controversies , as future Councils were to do , and thereby maintained the Church in order and peace . From which Theodoret doth not much differ , when he saith the Church hath many Shields , whereby it is defended . For thou art armed with all the Weapons of the Spirit ( saith he paraphrasing upon these Words ) whereby thou easily woundest thy Enemies , &c. and sometimes dost refel them by the Prophets , sometimes by the Apostles ; and layest open their weakness .

[e] V. 5. Thy two breasts , &c. ] The two Paps rise upon the Breast , like Lilies from the Ground : among which if we conceive two red Kids feeding , that were Twins and perfectly alike , they appeared like the Nipples or Teats upon the Paps , to those that beheld them afar off . Thus Bochart explains this Comparison : which sets forth the exact proportion , and the pure complexion of the Breasts ; unto which , most think the Two Testaments , the Old and the New , very aptly answer in the Christian Church , just as R. Solomon hereby understands the two Tables of Stone in the Jewish . But they forget that this is a description of the parts of the Church ( not of things belonging to it ) and can be applied to nothing , that I can think of , but the two Orders of Preachers , that were , one among the Jewish Christians , and the other among the Gentiles , as Gregory the Great expounds it . Who thinks these are called Twins , because of their perfect agreement and concord in the Christian Doctrine : though one of them bent their endeavours most toward the conversion of the Jews , and the other of the Gentiles . And indeed they that taught the first Rudiments of Christian Doctrine , went forth by Pairs , as we read Luke X. where Christ is said to send them forth by two and two ; to admonish them how necessary their concord was ; and that they had need to be assistant , all they could , one to the other in such a difficult Work .

[f] V. 6. mountain of myrrhe , &c. ] Here now the description stops , and proceeds no further to the lower Members of the Church : which are not particularly commended , but it is only intimated that , in conjunction with their Guides and Directors , they made up a beautiful Body ; though for the present obscured by the Night of persecution , as the first Words of this Verse may be applied . Which Body might be well compared to a Mountain of Myrrhe , and Hill of Frankincense , that is , to Mount Moriah and Jerusalem , say the Hebrews ( and so the Church is called the New Jerusalem in the Revelation ) where the sweet incense made of these and other Spices ( XXX . Exod. 34. ) were continually burnt in the Temple .

I know it is commonly thought that other Mountains ( afterwards mentioned , v. 8. ) are here meant : about which I shall not dispute . But only observe that these two , Myrrh and Frankincense , were among the most precious Spices of those Countries ( and therefore here mentioned ) as appears by what we read in Athenaeus ( L. I. Diepnosoph . C. 3. ) who , speaking of the noble Entertainments , which were made by several persons that overcame in the Olympicks , tells us that Empedocles , being a Pythagorean , and eating no Flesh , when he won the Prize , caused an Oxe to be made of Myrrh and Frankincense and other precious Spices , which he divided among the Spectators . And ( Cap. 8. ) he puts these two among those things , which were accounted 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , delicacy . And Hermippus relating what places were most famous for several things , saith — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that Frankincense came out of Syria , Cap. 21. The Verses also of Archestratus ( L. III. p. 101. ) make mention of Syria , and say these were used for Perfumes at Feasts . The same I observe in other places of that Author ; and therefore have made the allusion here only to the preciousness of these things ; which were no where so excellent as in those Countries . And I have taken this Verse to be still in praise of the before-described Beauty : for it is evident , from the following Verse , he had not yet done with that matter .

[g] V. 7. Thou art all fair , &c. ] And here , to comprehend all that could be said , he enlarges the commendation which he began withal , v. 1. and concludes in these Words that there was no defect in any part : but altogether they made up a compleat Beauty without the least speck of deformity . Which is not to be applied to every particular person in the Church : but , as I have taken it in the Paraphrase , to the admirable Constitution of the whole , in which there was no imperfection .

[g] V. 8. Come with me from Lebanon , &c. ] Here now begins a new representation ; as appears by this that the Style wherein the Bridegroom speaks is altered ; she who hitherto hath been called his Love or Friend , being now called his Spouse , and never before : though very frequently in the following part of the Song . Which hath moved Interpreters , I suppose to use this name throughout , rather than the other : as the higher and most excellent Title .

Theodoret therefore here begins his Third Book , very judiciously : and we may look upon this as a description of the Church , coming out of the state of persecution : and receiving greater testimonies of her Saviour 's love than ever . For coming from the top of high Mountains , where there were Lyons Dens , and where Leopards inhabited ; cannot well signifie any thing else , than coming from places where they were in danger to be devoured by their Persecutors : who are compared to Lyons in many places of Scripture .

As for the Mountains themselves , they are well-known where they were . Only Amana some have fansied to be , that Mountain in Cilicia , called Amanus : which is reckoned among the highest ; and joined by Aelian with Libanus and Carmel . We read also that there were Tygers and Panthers , &c. in this Mountain ; which hath been brought to countenance this Opinion . But Judaea and the Neighbouring places , being the Scene of this Poem , we are not to go so far off as Cilicia to seek for Amana : for as Senir and Hermon were but parts of the same Mountains ; so Amana was a part of Libanus , as Bochartus hath observed in his Canaan , L. I. C. 5. And though the lower parts of this Mountain Libanus were very pleasant ; yet the top of it , which is here spoken of , was horrid , and inhabited with wild Beasts . From whence the Spouse is invited to come into more delightful and secure places : for she is compared presently after to a Garden or Paradise , v. 12 , 13 , &c. And it is no wonder Solomon should have the state of the Christian Church in trouble , thus represented to him : it being very suitable to the state of the Church of the Jews , when it was first formed ; being then pressed by Pharaoh , and many other Enemies afterward , before they came to Canaan .

[i] V. 9. Thou hast ravished my heart , &c. ] The first Word of this Verse libbavtini ( which is not to be found any where else ) signifies some extraordinary motion in the heart . And is translated by some , Thou hast wounded my heart ; by the LXX ( which we follow ) thou hast taken away my heart : but may as well be translated , Thou hast taken possession of my heart ; and deeply engaged my affection . Which is expressed by the addition of another name for her , whom he called Spouse in the foregoing Verse ; and here also calls Sister . Which is only a Word of tenderness and indearment , used by Husbands to their Wives ; as appears by the Book of Tobit ; where Raguel calls his Wife Edna , his Sister , VII . 16 ; and Tobias call ; Sara by the same name , after he had married her , VIII . 4 , 7.

one of thine eyes , &c. ] All the difficulty here is , what may be thought to be meant by one of her eyes , and one chain of her neck . Some take eyes to signifie Faith and Charity ; others the Church of the Jews and Gentiles ; and then one eye must signifie one glance , one look of thy eyes : but nothing pleases me better than the old Interpretation of Alcuinus , who by the Word one understands oneness or unity : and by the eyes ( as v. 1. ) the Pastors and Guides of the Church : And by the one wreath of hair about the neck ; the pious unity of the people subject unto them .

It may be interpreted also , the least glance I have of thee and of thy beauty , mightily engages my love to thee : for the eyes are the very Seat of Love , as abundance of Authors express it .

[k] V. 10. How fair is thy love ] The love or rather loves ( as it is in the Hebrew ) which is here extolled ; may signifie our love to God , and unto one another . And Ointments , be applied , to all the Graces which flow from thence .

[l] V. 11. Thy lips distil , &c. ] That which distils from the lips , as Honey from the Comb , can be nothing but pure and most delicious Doctrine ; delivered in such a manner , as to invite all to tast of it . For this by all sort of Authors is compared to Honey ; and made Xenophon be called the Attick , and Sappho the Pierian Bee : because of the sweetness of his Orations , and of her Poems . Whence the rare Eloquence of Plato , is said to have been predicted by Bees , which came and sat in his mouth , when he was an Infant : which is reported also , by no mean Authors , of Pindar , Lucan , and St. Ambrose .

honey and milk are under thy tongue ] This signifies the same thing ; for these were anciently the Food of Infants ; and may denote that the Church hath instruction for all sorts . So wide from the truth is the Exposition of the Doctors in Maimonides ( porta Mosis , p. 83. ) that this Milk and Honey being said to lie under the tongue , signifies the concealment of such truths as are very sweet , till men be fit to receive them .

the smell of thy garments ] Garments , wherewith we are clothed , signifie , in the New Testament , our whole Conversation : and their Perfume therefore denotes not only the excellency of the Christian life ; but it s being known also every where .

like the smell of Lebanon ] From the Trees in the Forest of Lebanon came many sweet Spices ; particularly Frankincense ; from which some think it took its name of Lebanon ; though others think rather from laban , white , because of the Snow that lay perpetually upon the top of this Mountain .

[m] V. 12. A garden enclosed , ] in the Forest about this Mountain Lebanon , Solomon built himself an house ; which we find described , 1 Kings VII . 2 , &c. unto which , no doubt , there belonged a Garden , with Springs , and Fountains , or Receptacles of Water ; and all sorts of Trees , and Plants , and Flowers , that might make it delightful . Unto which , I conceive , he hath respect in this , and in the following Verses .

I know that very good Authors think he here describes a perfect Virgin ; like a Garden newly enclosed , in which no Seed hath been sown : as the Doctors speak in Perke Eliezer , Cap. 21. which hath made some Christian Writers apply this to the care of the Church , to preserve her self pure and undefiled , &c. But it is more agreeable to what goes before , and follows after , to expound it as Theodoret doth of the Church bringing forth not only the fruits of godliness and Vertue , but all sorts and variety of Fruit : like an excellent Garden : and therefore guarded by the singular care and Providence of her Lord and Owner , from Tyrants and Hereticks ; who like wild Beasts , or Thieves would destroy or deflower her .

a spring shut up , &c. ] The same meaning hath a Spring shut up , and a Fountain sealed ; that the Waters may be preserved from dirt and filth : which cannot be thrown or fall into them , to trouble them and make them muddy , when they are so secured ; but they flow purely . And , indeed , in the Prophetical Language the flourishing condition of the Church , after it hath been in affliction , is set forth by the planting of a Wilderness , with all sorts of the best Trees ; and by making Fountains break forth , and Waters flow therein , XLI . Isai. 18 , 19. LI. 2.

The LXX ( according to the Vatican Copy , and that which Theodoret follows ) and the Vulgar Latine , take the second comparison here , to be the same with the first ; reading it thus , A Garden enclosed is my Sister , my Spouse , a Garden enclosed , &c. ( just like v. 9. and v. 11. ) reading , it seems , in the Hebrew Gan a Garden , where we now read Gal a Spring . But this doth not at all alter the sense , and therefore need not trouble the Reader .

It is possible that in the last Words of the Verse , a Fountain sealed , there may be a description of the Christian Font , or Baptism : to which none were admitted , but such as sincerely renounced all wickedness ; resolving and promising to lead a holy life . Which sense Theodoret may be thought to have expressed , when he saith , the Church is compared to a Fountain sealed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as not lying exposed to all Comers , but only to those who are worthy . Though his next Words seem to confine this Passage to the Mysteries , in the other Sacrament of Christ's Body and Blood . Which they only that are already initiated in the Christian Church can partake of ; and not all they neither : but such only as do not after their initiation wallow again in filthiness ; but live accurately , or purifie themselves by repentance if they fall into any sin .

St. Cyprian makes use of this Verse , to prove the Unity of the Church ; not only in his Book upon that Subject , but in several of his Epistles ; saying , If the Church be a Garden enclosed , and a Fountain sealed ; how can any man enter into that Garden , or drink of that Fountain who is not in the Church ! &c. v. Epist. 69 , 74 , 75. Edit. Oxon.

Cotovicus , in his Itinerary , says that there is a Fountain three Miles from Bethlehem Southward , called by this name of Fountain Sealed : to which he went , and was told that water still runs from thence in Pipes to the place where Solomon's Temple stood . But he himself intimates , that herein he follows an uncertain report .

[n] V. 13. Thy plants , &c. ] By these Schelachim , young Plants or Shoots and Siens ( as the Word signifies ) we may well understand those whom the Apostle calls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . who had newly received Christianity : and are here represented as a goodly Nursery of Pomegranates . A Fruit in that Country very delicious , and no less useful many ways : for it was of a grateful smell , and had a winy Juice , very refreshing ; and therefore much desired in those hot places . Theodoret also thinks that hereby is set forth , the great variety of Christians in the Church ; or , as his Words are , the many Orders of Christians that shall be saved . For there is one Order of Virgins ; another of Widows ; another of married people ; as there are also , rich and poor , Masters and Servants , &c. who all have their several places and stations in one and the same Church ; as the Grains of the Pomegranate lie in their several Cells , and distinct Closets ( as they may be called ) and yet are all contained in the same Shell ; and all compose one Body .

Camphire ] Of Copher , which we translate Camphire ; see Chap. I. v. 14. Where it is joined with Nard , as it is here . Of which ( i. e. of Nard ) there were several kinds ; and therefore a Word of the Plural Number is here used ; as a Word of the Singular in the beginning of the next Verse : which we in English express by the same Word Spikenard in both places .

[o] V. 14. Saffron , Calamus , &c. ] Most of the names of these fragrant Shrubs or Trees , which we read in the Hebrew Text , are the very same with those now in use in our , and most other Languages . The first of them Carcom ( Saffron ) being not much different from Crocus : from whence that Mountain in Cilicia called Corycus had its name ; where the best Crocus in the World then grew . The next Canna ( which we translate Calamus ) is a sweet Cane or Reed . Cinnamon also retains the same name : as do Myrrhe ( which grew only in the midst of Arabia among the Sabaeans ) and Aloes , which dropt from a Shrub in those Countries ; and was reckoned among the prime Spices , as the last Words of this Verse are very well translated .

Chief Spices ] In the Hebrew the Words are the top or the head of Aromaticks : which signifies the most excellent Spices . Just as the top of Myrrhe , XXX . Exod. 23. signifies the best and purest Myrrhe ; and the top or head of Oil , CXLI . Psal. 1. the most excellent Oil. I shall only note further , that Frankincense , Myrrhe , Calamus , Cinnamon ( called there 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) are thus joined together by an ancient Poet in Athenaeus , L. IX . Cap. 15. Where Mnesimachus , in a Poem of his called Hippotrophos making a description of a great Supper , which was a Marriage-Feast ; saith at the end of it ,

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( it should be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 I suppose ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c.

Where 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( the attribute of smell ) which we commonly translate venerable , and is so rendred in the ancient Glossary , signifies most excellent . For by that Word the LXX translate the Hebrew negidim , VIII . Prov. 6. excellent or princely things . And so noble was the smell which these Spices gave , that the Poet saith it shaked the Nostrils , i. e. strongly affected them : and stirred up in the Brain a brisk sense of pleasure .

I do not think fit to seek for any thing in the Church , particularly answering to every one of these excellent Spices , as Interpreters do : but look upon them only , as representing in general the incomparable Vertues of the Church ; and its acceptableness unto God . Or , that there are in the Church all things necessary to salvation : for rare Unguents , and other Compositions , were made of the Blossoms , Fruit , or Seeds of these Shrubs ; conducing much to health and long life .

[p] V. 15. ] A fountain of gardens , &c. This Verse Theodoret judiciously connects with the foregoing ; after this manner : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and it ( i. e. this Paradise or Orchard , as we translate it ) hath also a Fountain .

A Fountain of Gardens , and Well of living Water , are the same thing ; as Bochartus hath observed in his Canaan , L. I. C. 18. Where he shows that Beer which we translate Pit or Well , signifies a Fountain , as much as Maajan . Libanus abounds with such Springs ( as all great Mountains do ) and particularly there is at the foot of it , an excellent Spring ; which grows presently into a River ; that waters the whole Plain between that and Tripolis , with a good Stream ; whereby the Vineyards , Olive-yards , Fig-yards , and Gardens , which there were very numerous , were all supplied . Unto which Theodoret compares the Evangelical Doctrine ▪ ( according to that of our Blessed Saviour's , IV John 10 , 14. ) only he adds also the Law ; making Fountain and Well in this Verse , two distinct things ; and by the latter imagining the Law to be denoted ; because things lay there deep and secret , as in a Pit .

[q] V. 16. Awake , O North-Wind , &c. ] The same Great Person thinks the North-wind is here commanded to arise , merely that it might be gone ( as being pernicious to Fruit ) and give place to the South-wind , which is only invited to come and blow upon the Garden , with its soft , benign and gentle breath . But most Interpreters take it otherways : And some imagine that these two , being the most vehement Winds in those Countries , are called upon to blow ; that by their strong shaking of the Aromatick Plants , they might make them send forth their odours the more plentifully . But it seems more reasonable to think , that these two Winds were most profitable in their turns , for these two purposes . First , the North-wind was useful to close the Pores of the Trees , and shut up their Effluviums ; that they might not spend themselves too much , and be exhausted by perpetual evaporations . And then the South-wind coming in due season , opened and relaxed them again : making the Aromatick Gums drop freely ; and the sweet odours fly more actively abroad .

And if this Garden to which Solomon here alludes , had the same situation , which the Maps and Charts give to that at Jerusalem ( which they place on the East-side of the City , having the Wall on the West ) these two Winds here mentioned , were those , which alone were desirable . The East being biting and blasting not only in Egypt , XLI . Gen. 6. but in Judaea also , XIX . Ezek. 12. and in Assyria , IV. Jonah 8. And therefore they defended their Fruits against it , that they might not be exposed to it .

let my beloved come , &c. ] There is no doubt but this conclusion of the Chapter , is the voice of the Spouse ; praying her Beloved to favour and prosper his own Plantation , for his sake as well as for hers : that he might not lose what He himself had designed , and so happily begun and setled in such beautiful Order ; but take the pleasure of seeing it grow to perfection .

CHAP. V. ARGUMENT .

The first Verse belonging ( as was said before in the Argument of the fourth Chapter ) to the foregoing representation ; a new one begins ver. 2. which continuing to the end of this Chapter , makes the fifth part of this Pastoral . Wherein is represented how soon our Spirits flag , and grow weary of the most heavenly delights ; nay , how drowsie the best minds sometimes are , and how insensible of God's love . For the Spouse is introduced ( v. 2 , 3. ) as in a slumber ; and not so ready , as formerly , to comply with his gracious motions . At which the Bridegroom takes not such distaste , as to leave her in that dullness ; but awakes her out of it , to such a lively sense of her negligence ; that she applies her self to seek his favour with greater earnestness than ever , v. 4 , 5 , 6. The sense of which , though she could not presently recover ( v. 6 , 7 , 8. ) yet she expresseth the greatest passion for him , and the highest admiration of him : in a rare description which she makes ( v. 10. to the end of the Chapter ) of his beauteous excellencies and perfections .

Bridegroom .

1. I Am come into my garden , my sister , my spouse ; I have gathered my myrrh with my spice , I have eaten my honey-comb with my honey , I have drank my wine with my milk : eat , O friends , drink , yea , drink abundantly , O beloved .

1. I Am well pleased to see the fruitfulness of my Garden , and therefore have not denied thy request , my tenderly Beloved Spouse ; but am present in it , and have brought it to such perfection that it hath produced many excellent persons , more precious than Myrrh , and all the Spices before-named : with whose services I am not only well pleased , but rejoyce in the purity of their Doctrine ; and of their lives ; inviting all that bear any love to me , both in Heaven and in Earth , to rejoyce and to be exceeding glad together with me . See Annot. [a] .

Spouse .

2. ¶ I sleep , but my heart waketh : it is the voice of my beloved that knocketh , saying , Open to me , my sister , my love , my dove , my undefiled : for my head is filled with dew , and my locks with the drops of the night .

2. I heard these gracious words , though I was not perfectly awake , and knew it was his voice , and not the voice of a Stranger ( X. Joh. 5. ) which called upon me , and that with importunity ( III. Rev. 20. ) saying , Give me free admission into thy best affections ; why dost thou delay , who art so very dear to me , so intirely beloved by me , who hast consented to love me above all things , and to keep thy self holy and undefiled by loving me alone : which I have long desired ; and taken much pains , and indured great hardships to win thy love . See Annot. [b] .

3. I have put off my coat , how shall I put it on ? I have washed my feet , how shall I defile them ?

3. But so stupidly dull , and drowsie was I at this time , that I did not answer his kindness , as it deserved : but made unmannerly excuses , and desired I might not be disturbed , now that I was taking my repose and could not without difficulty leave my Bed , and my beloved rest ; the sweetness of which I had begun to taste . See Annot. [c] .

4. My beloved put in his hand by the hole of the door , and my bowels were moved for him .

4. And yet such is the kindness of Him who is worthy of all love , He did not presently leave me to my self , but first raised me out of my slumber , by letting me know He was not well pleased with me ; and making me sensible of the danger of such delays : which put me in such a commotion , that I was in great anguish of mind , and even quivered and shaked with fear , and grief , and sorrow . See Annot. [d] .

5. I rose up to open to my beloved , and my hands dropped with myrrh , and my fingers with sweet , smelling mirrh , upon the handles of the lock .

5. Whereby I was not quite dejected ; but only excited to shake off my sloth , and to make the more haste to acknowledge his Goodness , and embrace his gracious motions to me : unto which I applied my self with zealous endeavours , resolving to entertain Him with the most ardent love , and with the highest expressions of my esteem of Him and of his favour . See Annot. [e] .

6. I oponed to my beloved , but my beloved had withdrawn himself , and was gone : my soul failed when he spake : I sought him , but I could not find him ; I called him ; but he gave me no answer .

6. But , though I thus repented of my negligence ; yet , see the lamentable effects thereof ; for , when I had thus disposed my heart , and set it wide open to receive his Commands , my Beloved had withdrawn his gracious presence , and was gone quite away out of my sight : Which made me even sink down and die with fear , that I should not recover Him again ; especially when I called to mind those many words of Grace : wherewith he made his Addresses to me ; calling me ( v. 2. ) his Sister , his Love , his Dove , his undefiled : with which I was now affected too late ; for I sought Him diligently , but could not find Him ; I beseeched and entreated Him to return , but received no Answer from Him . See Annot. [ f. ]

7. The watchmen that went about the city , found me , they smote me , they wounded me ; the keepers of the walls took away my veil from me .

7. This , though it was very bitter to me , yet , did not utterly discourage me , but still I continued to seek Him every where , as I had done heretofore ( III. 3. ) but they who formerly instructed me , and directed me unto Him , now fell upon me with grievous reproofs , nay , reproaches for my fault ; which cut me to the very heart : nay , they whose Office it was to preserve the City of God in peace and safety , exposed me to open shame , and the foulest disgrace . See Annot. [g] .

8. I charge you , O daughters of Jerusalem , if ye find my beloved , that ye tell him , that I am sick of love .

8. So I turned my self to those of my Neighbours and familiar Acquaintance , who were awakened by my cries to come an see what the matter was ; and conjured them , as they would answer it to God , that if they met with my Beloved , they would let Him know — what shall I say ? what shall I desire you to tell Him ? but that I do not enjoy my self , now that I want his Company ; nor can be well , till I recover his love again . See Annot. [h] .

9. ¶ What is thy beloved more than another beloved , O thou fairest among women ? what is thy beloved more than another beloved ; that thou dost so charge us ?

9. And some of them had so much compassion upon me as to interest themselves so far in my sorrows , as to enquire into the cause of them : and how they might be assistant unto me in their cure : for they ask'd me , Wherein doth thy beloved excel other excellent persons ? He is very lovely , no doubt , because beloved of thee , who art the most amiable of all other Women ; but what is his preheminence , wherein do those , who are worthy of the greatest love , fall short of Him ? that thou art thus solicitous about Him , and layest such a severe charge upon us , to assist thee in thy search of Him . See Annot. [i] .

10. My beloved is white and ruddy , the chiefest among ten thousand .

10. To whom I replied , My Beloved , is that great Son of David , of whom you have heard : who is of a Princely form , having admirable Beauty and sweetness mixed with equal Majesty and brightness ; dazling the eyes of those that behold Him ; chosen by God to do the greatest things ; and bring all Nations into his obedience , See Annot. [k] .

11. His head is as the most fine gold , his locks are bushy , and black as a raven .

11. And therefore wears a Crown of pure Gold upon his head : from whence his curled Locks hang down upon his Brow ; which are of such a shining black , that they add an excellent Grace and Greatness to his Royal Beauty . See Annot [l] .

12. His eyes are as the eyes of doves by the rivers of waters , washed with milk , and fitly set .

12. His Eyes are sparkling ; and yet mild ; like those of milk-white Doves , when they are highly delighted , as they sit by the Rivers side , or other places where there is abundance of water . See Annot. [m] .

13. His cheeks are as a bed of spices , as sweet flowers : his lips like lilies dropping sweet-smelling myrrh .

13. The lovely Doun also upon his Cheeks is no less grateful ; rising there like Spices , when they first appear out of their Beds ; or like the young Buds of Aromatick Flowers in the Paradise before-described : where the Purple Lilies are not more beautiful than his Lips ; from whence flow Words more precious and more pleasant , than the richest and most fragrant Myrrh . See Annot. [n] .

14. His hands are as gold-rings set with the beryl : his belly is as bright ivory overlaid with sapphires .

14. And as He hath the Majesty of a Prince , so He hath the compassion of a Priest : and therefore cloathed with such a Vest as the High-Priest wears , when he ministers before God , and is adorned with the Ephod ; unto which the Breast-plate , with all its precious Gems , is constantly annexed . See Annot. [o] .

15. His legs are as pillars of marble , set upon sockets of fine gold : his countenance is as Lebanon , excellent as the Cedars .

15. His Thighs also are covered with fine Linen , which makes them look like Pillars of the whitest Marble ; over which the holy Robe is thrown , with golden Bells at the bottom of them : all which are so contrived for Beauty and Glory , that his aspect , when He appears in these flowred Vestments , is no less stately and great , than the Forest of Lebanon ; whose goodly Cedars do not more excel all other Trees , than He doth all other men . See Annot. [p] .

16. His mouth is most sweet , yea , he is altogether lovely . This is my beloved , and this is my friend , O daughters of Jerusalem .

16. So you would say , as well as I , if you did but hear Him speak , or if He did but breathe upon you ; and , to say all in one word , there is nothing wanting to make him the Desire of all Nations ; nor any thing in Him , but what is desirable : and therefore do not wonder , O ye Daughters of Jerusalem , that I am thus concerned about Him , and restless till I find Him ; for this is the true Portraicture of my Beloved , this is the Character of Him , who by owning me for such , gives me leave to call Him , My Friend . See Annot. [q] .

ANNOTATIONS .

[a] Verse 1. ] Unto that invitation , which is made by the Spouse in the latter end of the foregoing Chapter the Bridegroom here gives an answer : and testifies his acceptance , by coming to taste the Fruit of his Garden , nay , to make a Feast in it ; of which He calls his Friends and Companions , after the manner of those Countries , to be partakers . His receiving Fruit from his Garden is expressed in these Words , I have gathered my Myrrh , with the rest of the Spices mentioned in the former Chapter . Then follows the Feast , ( which they always made when they gathered the Fruits of the Earth ) in these Words , I have eaten my Honey comb with my Honey , &c. Which is put instead of all other things , because it was one of the greatest entertainments of those Countries . As appears from hence , that it was among the Presents sent to Joseph when Viceroy of Egypt , XLIII . Gen. 11. and brought to David by the Great men of the Country , as part of his provision , while he dwelt among them in his Banishment , 2 Sam. XVII . 29. and is mentioned also by Homer as the entertainment which Hecamede gave Nestor and Patroclus ; before whom she set green or fresh Honey .

And as that comprehends all Royal Dainties that were to be eaten , so Wine and Milk all the Liquors at the Feast : whereby is represented the joy He took in the Fruit of his Garden . In which joy he would have all good men , and Angels themselves ( XV. Luke , 7 , 10. ) to participate in the highest measure ; that their joy , as our Lord speaks , might be full . For that 's the meaning of Drink , yea drink abundantly , O Beloved .

I have not adventured to be very particular in specifying the things , to which these expressions may be applied ; but have only mentioned the Evangelical Doctrine , and the Good Works of Christians . If by Myrrh and Spices , any special thing be designed , I should think it is the Martyrs ; who offered up themselves most acceptable Sacrifices unto Christ , and made greater joy in Heaven , than the meer repentance of a Sinner could do . And the joy that Christ took in such victorious Souls , as laid down their lives for Him , nay , did but heartily entertain his Doctrine ; is expressed by their feasting with Him , III. Revel. 20.

The last Words , Eat , O Friends , drink , &c. may soberly be applied to the Eucharist : where we feast with Christ on his Sacrifice , and He feasts with us , beholding our love to Him and one to another .

[b] V. 2. ] Here now begins a new Scene or Part of this Pastoral Song . Wherein Solomon represents himself as having lost that clear sight of the Messiah , which he had in the foregoing Vision , Chap. III. 4 ( for they could not always keep up their minds to such a pitch of contemplation . ) But falling into a trance , thought he heard his voice ( though he saw not his person ) speaking to his Spouse . Whom Solomon conceives to be in the same condition , wherein he then was himself ; and to hear those Words spoken , v. 1. between sleeping and waking . So the first Words of this Verse signifies , I sleep , but my heart waketh : the same with those of Baalam , XXIV . Numb. 4. falling ( asleep ) but having my eyes open . In which condition the Greeks describe their Saturn ; of whom they say , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sleeping he saw , and waking he slept .

She having therefore but an imperfect sense of his kindness to her , and presence with her , He awakens her to attend more lively to his love ; which He was desirous more fully to discover ; and therefore calls upon her by more names of endearment than ever . For here are four put together , the following rising still higher than the foregoing . And he represents ( after the manner of Lovers ) what He had suffered to gain her affection : which seems to me to be the meaning of the last Words , My head is filled with dew , and my locks with the drops of the night . Wherein He is represented as a beautiful Nazarite , having bushy Hair , and many Locks ( as Samson had ) who having travelled all night to visit her , was thereby very wet . For there were two sorts of Dew : the Morning Dew which was soon gone , VI. Hos. 4. XIII . 3. and that Dew which fell in the Night , and lay long , and wet those , who were in it , very much : Whereby is signified in Scripture , hardships and great afflictions , IV. Dan. 25.

There are those indeed who by Dew understand the Evangelical Doctrine , by which innumerable Souls were begotten unto Christ , as David prophesied , CX . Psal. 3. But this is not agreeable to what follows ; and their reason for this Exposition is not true , that Dew is always taken in a good sense : for I have shown the contrary ; and the dropping of the Prophets ( a Metaphor taken from Dew ) is their prophesying against a place , and threatning Judgments to come upon it , XXI . Ezek. 2. VI. Amos 16. which makes me think that Solomon here rather alludes to the last Verse of the CXth Psalm ( if he had that Psalm in his eye ) which predicts the troubles and afflictions of the Messiah , by drinking of the Brook in the way .

If this Exposition of this difficult Verse be not allowed , it may be supposed that the Messiah is here represented as coming in the person and condition of a poor man , to beg entertainment , and having not where to lay his head ( as our Lord speaks ) was thereby exposed to the cold Air , &c. Which will make this a commendation of Charity to the Church ; showing also the danger of neglecting it .

[c] V. 3. ] And then this Verse agrees perfectly with what we read in the Parable , XI . Luke 7. Where the good man of the house was unwilling to be troubled , even by his Friend , that came to beg his assistance , when he was going to compose himself to rest . But I take it to be a description of the dullness , which is sometimes apt to creep upon the most excellent minds : who , in some tempers , are so listless as not to be much affected with the best motions that are made to them . Of which infirmity Solomon having had many Examples in the History of his own Nation , might well conceive the Spouse her self to be backward to entertain the Grace which was offered to her .

There are no difficulties in the Words ; which signifie plainly , that she having composed her self to rest , and being half asleep , was unwilling to be disturbed . For going into Bed , she had put off her cloaths , and washed her feet ; as the manner was , that no filth which they had contracted in the day time ( they wearing Sandals only , not Shoes , as we do ) might foul the Sheets : and it would have been a trouble to do all this over again ; which is the meaning of the last Words . How shall I defile them ? i. e. I cannot easily perswade my self to it .

I shall only therefore set down the pious note of Theodoret upon these Words . Let us learn from hence , what mischief sloth and laziness doth , and in what troubles and pains it engegeth us . For the Spouse here excusing her self , and not being willing presently to rise to the Bridegroom , is compelled a little while after , not only to rise and run to the door , but to run through the City , and wander about the Streets , and fall among the Watch-men , and by them to be wounded ; and after all could scarce find her Beloved : to whom if she had presently hearkned , and obeyed his heavenly call , she had avoided all these inconveniencies .

There are those , not only among us but also , in the Romish Church , who apply all this laziness to the State of the Church after the time of the Great Constantine . For which I see no warrant ; but think we may rather apply it to those Churches , who , presently after our Saviour's departure to Heaven , left their first Love , and grew cold , as we read in the second and third Chapters of the Revelation . For it seems probable , by the VIth Chapter of this Book in the beginning of it , that here he speaks of particular Societies , not of the whole Body of the Church .

[d] V. 4. ] Yet , such is the infinite Goodness of the Divine Nature , he immediately represents the Messiah , as not provoked by this neglect , wholly to cast off his Spouse : but rather stretching forth his hand to awaken her out of this security . For so it follows , He put in his hand by the hole ; i. e. at the Window , or Casement ; as if he would draw her out of her Bed : or , as it may be interpreted , in a threatning manner , to punish her for her sloth . For so putting forth the hand signifies , to do some execution , 1 Sam. XXVI . 9 , 11 , 23. Which agrees with what follows , that presently she was mightily moved thereby , and more than awakened , being full of solicitude , and fear , and grief and trouble . Which shows indeed , that she did not intend to deny , but only to delay Him : and yet He took this so ill , as to put her in great fear of some danger from it ( as our Saviour doth in his Letters to the Churches , II. Revel. 5 , 16 , 22 , 23 , &c. ) For the Word Bowels signifies the affections , and passions ; and the Hebrew Word hamu , which we translate was moved , signifies made a noise , or was tumultuous : and therefore denotes the passion of trouble and grief , and of fear also ; nay , of great fear and perplexity . For so St. Hierom here renders it , My Belly trembled ; as he doth in VII . Ezek. 16. where it is applied to Doves ( to whom the Spouse was here compared , ver. 2. ) and we translate it mourning ; but it should be rather trembling like Doves . For that is their nature , XI . Hos. 11 ; all Authors observing them to be exceeding timorous : and therefore so it may be translated here , I was so full of trouble , that I quivered like a Dove .

Others by putting forth the hand understand the touches He gives by his Holy Spirit : which doth not contradict what I have said ; threatnings being employed by Him for that purpose .

[e] V. 5. ] And having had this glance of Him ( whose voice only she heard before , v. 2. ) she starts up immediately , and endeavours to correct her errour . And is here represented as making such haste to open the door , that she broke the Vessel of myrrh , which she snatcht up , when she rose ; intending therewith to anoint , and refresh his head , which was wet with Dew . Or rather her hands shaked in that panick fear wherein she was : and so she spilt some of the Myrrh , and it ran about her Fingers . By which is denoted the great speed she made to shake off her sloth , now she saw her danger ; and the fear that came upon her , lest she should lose her Beloved : to whom she now resolved to express the greatest affection imaginable . For it was not barely Myrrh ( which was one of the most excellent Spices , XIX . Joh. 39. ) but the most precious Myrrh which she took up to carry to Him . So mur ober signifies ; which we well translate sweet-smelling Myrrh : but , word for word , is current Myrrh . Either in that sense wherein Money is called current , XXIII . Gen. 16. as some fansie ; or , as Rasi thinks , because the Spirit , that is the odor of it diffused it self round about the place where it was ; that is , was exceeding fragrant : or , as Bochart will have it , was that which wept ( as they speak ) and dropt from the Tree of it self ; which as it was the most unctuous , so was the richest and best for all manner of uses . See his Phaleg , L. II. C. 22. And besides this , Theophrastus observes that out of Myrrh , being beaten , there flowed an Oil , called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which was very precious : as I find in Athenaeus L. XV. C. 11. And accordingly the Chaldee and Aquila translate ober in this place , choice Myrrh ; Symmachus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the prime , from whom the Vulgar , the most approved Myrrh .

[f] V. 6. ] But notwithstanding her repentance , she was thus far punished for her sloth , that her Beloved absented himself from her , for a time : and she could not hear the least tydings from Him , or notice of Him . Which cast her into such an excess of grief and fear , that she swooned away , and was like a dead Body ( so that Phrase my Soul went forth signifies to die , XXXV . Gen. 18. XLII . 28. and other places . ) And recovering her self again was extremely troubled , by the reflections she made upon his kindness , and her insensibleness of it . For which she askt his pardon , and sought his favour ; but could receive no tokens of it .

[g] V. 7. ] I take Watchmen here in a good sense , as before ( III. 3. ) unto which I refer the Reader . And only observe , that to find a person , signifies sometimes in Scripture-Phrase , as much as to fall upon him , as we speak ; and that on a sudden , I. Judg. 5. XXI . Psal. 8. CXIX . 143. X. Isai . 10. And so I have expounded it here ; and referred the smitting and wounding her , to the reproaches they cast upon her . For there is a smiting with the tongue , as well as with the hand ; and that not only by Enemies unjustly , XVIII . Jer. 18. but by Friends out of love and charity , CXLI . Psal. 5. For there is not a greater kindness , than sometimes even to upbraid us with our faults . Which is further expressed by taking away her Veil from her ; as much as to say , exposing her to shame : a Veil being thrown over Womens faces for modesty-sake , as well as in token of subjection , XX. Gen. 16. And so St. Hierom in his Epistle to Laeta , takes this Veil or Pallium , as he calls it , to be pudicitiae signum , a sign of chastity : and therefore to take it away , was to represent her as an impudent , whorish Woman . Greg. Nyssen adds that it was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( Hom. XII . upon this Book ) the Nuptial Veil ; which , together with the face , covered the whole Body : and therefore to be disrobed of it was the greater reproach ; because it was to disown her to be his Spouse , as she professed her self .

[h] V. 8. ] This Verse is very plain , expressing the admirable temper of a true Penitent : who leaves nothing unattempted to recover the favour of her Lord ( for finding no comfort from the Watchmen , she implores the help of all good people ) and yet doth not complain of what she suffered , nor of the harshness of those , who should have helpt to restore her ; and not dealt so severely with her ( according to that of the Apostle , VI. Gal. 1. ) but only bewails the loss of his presence , and represents that , notwithstanding , she had not lost her Love to Him ; but rather that it was so great , she could not live without Him .

It must be confessed that there is no necessity of reading those Words which we translate that ye tell him , by an Interrogation , What will you tell him ? as the Hebrew seems to import ( for the Particle mah doth not always denote that ) but it adds much to the life of the speech , and represents her passion to the heighth , if we so translate it ; as I have taken it in the Paraphrase .

[i] V. 9. In this Verse the Daughters of Jerusalem reply to her ; and being touched with a pitiful concern for her ( whose admirable beauty discovered it self to them , in this wretched condition wherein they saw her ) they desire to have a Character of her Beloved : that they might be the better able to know Him , if they met Him ; and be the more excited to help her to seek for Him , when they understood his deserts .

[k] V. 10. ] In this part of the Character , which now follows of Him , Solomon seems to me , to have had his eye upon the Person of his Father David , 1 Sam. XVI . 12. whose very aspect promised much , and showed that he was born to rule . And whether we translate the first Words , white and ruddy as in our Bible ; or as Bochartus , white and shining , or glistering ( making adom not to signifie ruber , but rutilus , and the whole to be as much as summè candidus , exceeding fair and of a pure complexion ) it matters not . For it only signifies , in my opinion , the Majestick Beauty of his aspect : which David himself had also described in those famous Words , XLV . Psal. 2. Thou art fairer than the Children of men .

And then , in the latter part of this Verse , he hath respect , as I take it , both to what they sang of his Father David , after he came from his Victory over Goliath , 1 Sam. XVIII . 7. and to what David himself sang of this great Prince , in that XLVth Psal. 3 , 4 , &c. and more largely , CXth Psal. 2 , 3 , 5 , 6. Which all relate to the conquest of the World unto Him : and is signified in this expression of his being chief ( or lifting up the Standard ) over ten thousands ; that is , over great multitudes or Armies , III. Psal. 6. The LXX translate it , Chosen out of ten thousand : unto which I have had respect also in the Paraphrase . As for mystical significations ; some think by white and ruddy is meant his Divine and humane Nature : others , only his humanity , &c. ( as may be found in Interpreters ) but I have not dared to meddle with them . And shall but just mention the fancy of the Cabbalists , who understand hereby the effects He works in us . For sometimes He dispenseth Himself in Mercy and Kindness ; and then , say they , He is white : sometimes in the zeal of Justice , and with Anger ; and then He is red .

[l] V. 11. ] Now being thus represented as a King , He is next described as having a Crown upon his head . So I understand Cethem ( which we translate Gold ) as Rasi doth : who takes it for a Diadem : and , indeed , in other places of Scripture it signifies some precious Ornament , as XXV . Prov. 12. Now this Crown upon the head is said to be such an one , as David had mentioned before , XXI . Psal. 3. of pure Gold . In the Hebrew of Paz ; which Bochartus ( both in his Phaleg , L. II. C. 27. and in his Canaan , L. I. C. 46. ) shows was the Island anciently called Taprobana : in which the footsteps of this Word Paz remained in Prolemy's time . Who mention in that Island the River Phasis ; and the Creek , or Bay , Pasis .

The same excellent Person , in his Book of Sacred Animals ( Par. 2. L. 2. C. 10. ) shows that , in the latter part of this Verse , we are to understand by kevjzoth ( Locks ) the Foretop , or the Hair coming down the Forehead ; which is expressed in the next Word , taltalim , hanging down . And this Foretop is only mentioned , because little else appeared , when the head had the Crown on it .

This Hair is said to be as black as a Raven ; because such shining black Hair was accounted Majestick , and much affected in those Countries : insomuch that they endeavoured by Art , to make their Hair of this colour ; and , as Pliny informs us , employed the Eggs , the Blood and the Brain of Ravens for that purpose . They lookt upon this coloured Hair also as a token of courage and fortitude ; and with a pure clear complexion , it was very lovely .

There are several mystical applications made of this : which I had rather the Reader , who hath a mind to them , should seek in others , than find here .

[m] V. 12. ] The plainest meaning of this Verse , is that of the LXX and Vulgar Latine : which is to the same effect with that I have set down in the Paraphrase . For washed and sitting do not referr unto the eyes , but unto Doves : who love to sit , nay to tarry ( as the Word imports ) by River-sides , and other places which abound with Water ; and are then so pleased , that their eyes appear very quick and lively . And such piercing eyes , adding much to Majesty , they are here made a part of this glorious Persons Character .

washed with milk ] signifies Doves as white as milk : which are most lovely ; and when they have washed themselves , look as if they had been in Milk .

As for the common sense which the Hebrews give of this Verse , and which most modern Interpreters follow ; Bochartus , in the beginning of his Second Part of Sacred Animals , seems to me to have evinced , that the Hebrew Words will not bear it . But it is fit to mention it , and it amounts to this ; that his eyes were clear and white and full set ( or set in perfection , as Aben Ezra here interprets the Word milleth ) like a Diamond or Precious Stone in a Ring : neither too much depressed , nor too prominent ; but handsomely filling the Sockets . And if this were the natural Interpretation of the last Phrase , Joscheboth al milleth , sitting or dwelling by fulness or fillings ; I should think there might be an allusion to the Precious Stones in the Pectoral of the High Priest , which are said to be set in their fillings , XXVIII . Exod. 17 , 20. But this Phrase doth not referr , as I said to eyes , but to Doves ; that sit by places abounding with water ; or , as Avenarius will have it , ad vas plenum Lacte , by a Vessel full of Milk .

The mystical application of these eyes to the Doctors of the Church , seems impertinent ; because they are described before in the eyes of the Spouse , IV. 1. Rather therefore his exact care and providence over the Church , which nothing can escape , may be hereby represented : for He sees into the very heart and reins , as He himself affirms , II. Revel. 18.23 .

[n] V. 13. ] This Verse is so difficult , that it is a hard matter to give an account of it . The plainest seems to be this ; that by cheeks we are no to understand those that are smooth ; but wherein the hair begins to grow : which added much , in those days , to the goodliness of any man , and was lookt upon as a token of vigour , strength and courage . And it may aptly be compared to the Flowers , or the sproutings and buddings of Plants and Trees . So I understand Migdaloth ( which we translate Flowers ) to signifie Buds , putting forth like little Towers .

The Lips may seem unfitly compared to Lilies : because white Lips are not beautiful . But Almonazir hath observed out of Dioscorides , Theophrastus and Pliny ; that there were Lilies of a Purple colour . And besides , I find in Pliny ( L. XXI . C. 5. mention made of a Lily , ( which he calls rubens Lilium , which was much esteemed , he saith , in Syria ) He shows there also a way how to make Purple Lilies .

There are those who think Solomon compares the Lips to Lilies , only in regard of their fineness , and delicate softness : thick , blubber-Lips , being very unhandsom , and a sign , also they say , of dullness , and making the speech less grateful . And indeed , Eloquence is sometimes described by Lilies ; and may be here meant .

Concerning sweet-smelling Myrrh , see v. 5.

And thus far we have only the description of an amiable , gracious Majesty : which is much advanced by a sweet voice and eloquent speech . The mention of which , may well put us in mind of what is said of our Saviour , IV. Luke 22. compared with XLV . Psal. 2.

[o] V. 14. ] If we understand the first Part of this Verse to be meant of the hands , it is thus to be interpreted , He hath Golden Rings on his Fingers ( as before he is said , v. 11. to have a golden Head , i. e. a Crown of Gold upon it ) set with the Chrysolith : as Tarsis ( which the LXX here do not translate ) it is most probable signifies . And then the latter part of the Verse sounds thus , word for word ; his Belly is of polished Ivory , covered with Sapphire : i. e. is purely white streaked with blue Veins . But , who sees not that though this be ingenious , yet it is not true ? For the Body is no where covered ( as the Word here is ) with Veins : which must needs signifie more than streaked here and there . And besides , it is not only against the Rules of decency , but against the very scope of this Discourse , to fansie that any of those naked Parts of the Body are here described , which are not commonly exposed to every Bodies view . For the Spouse is desired to tell , by what marks this person might be discovered , v. 9. now He could not be known by any of those parts which lie concealed and hidden from all mens eyes , being industriously covered . And therefore no such hidden parts are here represented ; because He could not thereby be known and distinguished .

I conclude therefore , that now she proceeds to describe the habit of this Great Person . And Solomon having in his mind the Idea which his Father had given him of the Messiah , in the CXth Psalm , ( where He is said to be a Priest as well as a Prince ) represents Him in the habit of the High Priest . Who , among other noble Vestments , had an Embroidered Coat ; the Sleeves of which , the Hebrews tell us , came down to his very Wrists ; nay , as Maimonides saith , as far as to the hollow of his hand . Which I take to be here meant by his hands ( which comprehend the Arms and Shoulders ) that is , the clothing of those Parts . And these Sleeves , as well as the whole Coat , were embroidered ( as you read , XXVIII . Exod. 4. ) to make the High Priest appear the more glorious . And if you ask what this Embroidery was , the Hebrews tell us , that part of it consisted in a kind of oilet holes , finely wrought . And R. Solomon Jarchi expresly saith upon that Text , that they were holes made in golden Rings , in which were fixed Precious Stones , &c. ( as is afterward said of the Stones of the Ephod , v. 11. ) Which so fully explains these Words , His hands are as Gold Rings , set with the Beryl , that I need seek no further . Though I have sometimes thought , that the Ephod it self might be here intended : which being fastned upon the Shoulders ( which in order , after the head , eyes , cheeks and lips , come to be here described , and are comprehended , as I said before , under the name of his hands ) hung down before and behind to the bottom of the back : and had two golden Rings , unto which the Breast-plate was fastned , as we read XXVIII . Exod. 27 , 28. Maimonides saith it had four Rings : two above , at the Jewel-Buttons ; and two below , about the Girdle of the Ephod . Which was one of the principal Ornaments of the High Priest , when He ministred : the other , and the greatest of all , was the Breast-plate hereunto annexed ; and , as they say , was to be inseparable from the Ephod .

Now this Breast-plate is meant , as I take it , in the latter part of this Verse . Where under that Word which we translate Belly , and properly signifies Bowels , is comprehended the Breast , and all : Which this CHOSCHEN , as the Hebrews call it , covered : and as it covered those parts , so was it self covered , or overlaid with twelve Precious Stones . The Sapphire , which was the tenth , is only here mentioned ; but it is usual in Scripture , to touch only upon one thing in a History , when the whole is intended . And besides , it is evident from the foregoing part of this Verse , that more must be understood , when one alone is mentioned : for Rings are spoken of in the Plural Number , and said to be filled with Tarsis ; which must therefore denote more Stones than one ; as Sapphire doth all the rest of the twelve , which could not be mentioned in so short a description . Or Sepphirim here , in the Plural Number , may signifie Stones as precious as the Sapphire . Certain it is the Chaldee Paraphrast thought there was some respect here to the High Priest's Breast-plate ; for he mentions all the Stones therein , one by one . Which may make this Interpretation of mine to seem less strange . And I conceive the Sapphire to be here mentioned rather than any other ; because it is of the colour of the Heavens , and fittest to represent the sublime Dignity in which He is now described . For the Pavement under the feet of the God of Israel , when He appeared unto their Nobles at Mount Sinai , was of this colour , XXIV . Exod. 10. and so was the Throne of God in the Firmament , which Ezekiel saw , I. Ezek. 26.

Nor need it seem strange that the Belly , upon which this covering was , is said to be of polished Ivory ( when there is no mention of any such thing in the Law ) for it only denotes that it was as shining and bright as that : and may possibly relate to the Tunick or Coat of fine Linen , wherein the High Priest was to minister XXXVIII . Exod. 39. XXXIX . 27. ) especially upon the great day of expiation , when he was not to put on his Robe , nor his fine Linen Coat , with any Embroidery , but of fine Linen alone , XVI . Lev. 4.

The LXX seem to think it was the Breast-plate it self ( which indeed was very shining ) for they translate it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : which shows they meant some covering of the Belly which was hollow ; as the Breast-plate was . Which I doubt not is the covering of Sapphires here mentioned : it being set , as you read , with twelve large Precious Stones , wherein were engraven the names of the twelve Children of Israel . And was the most precious part of all the High Priest's habit ; and therefore more commonly called by the Jews an Ornament , than a Garment , or any part of his Vesture : the whole of which was contrived for Glory and for Beauty , XXVIII . Exod. 40. i. e. that God might be served most magnificently .

[p] V. 15. ] Next in order follows the description of the Thighs ; that is , of the Garments upon the Thighs : which were the very first that the High Priest put on , when he went about to clothe himself for his Ministry . And are here said to be made of Schesch : which is a Word common to fine Linen , and to pure white Marble ( so the LXX twice translate it Parian Marble , I. Esth. 6. 2 Chron XXIX . 2. ) which the Breeches of the Priest resembled , being made of Byssus , or pure fine Linen ; a thing of great price in those Countries , as appears both by Pliny and Pausanias . The latter of which Authors in his Eliaca , mentions this among the rare things ( which were worthy of admiration ) in that Country ; and saith , It was not inferiour to the Byssus of the Hebrews . Who were ordered to make this part of the Priest's Garments of twined fine Linen , XXXIX . Exod. 28. which rendred them the more substantial ; and made them sit the fuller and stiffer , like Pillars . For the Hebrews say they were made of six-thread Byssus : and that they came down to the Knees ; where they were not gathered at the bottom , but sat open .

Below which Breeches came down the holy Meil or Robe , upon the Skirts whereof hung round about Bells made of pure Gold , XXVIII . Exod. 34. Which may possibly be the Basis of fine Gold , here mentioned , to which the Femoralia , or Garments on the Thighs , reached . Some refer all this only to his stately gate , and Princely motion : others to his strength and firmness ( which lies much in the Thighs ) and his ability to march against his Enemies , and pursue them . And then the Sockets of fine Gold are his Sandals , bound upon his feet with golden Ribbands , or something of that nature . The Reader may chuse which he thinks most probable , for the explication of the first Part of this Verse , His legs ( or thighs rather ) are as pillars of marble set upon sockets of fine Gold .

Now if my conjecture be allowed , then the latter part of the Verse will not be hard to explain . For this and all the rest of his habit being contrived for Beauty and Glory , as was said before from XXVIII . Exod. 40. it made the High Priest appear with an unusual Majesty : the riches of these Vestments being not easily to be valued . And so his countenance , or rather his aspect , his whole appearance ( as the Hebrew Word may signifie ) was as stately as Lebanon . Which was one of the goodliest Sites in those Countries both for Cedars ; and many other things : especially after Solomon had made his Garden there , of which we read in the foregoing Chapter , ver. 15 , 16.

Unto which lovely Forest and Garden , the appearance of the High Priest may be the better compared ; because there were Flowers , as well as Pomegranates , if we may believe Philo ( in his third Book of the Life of Moses ) wrought in the bottom of the holy Robe . Which the LXX also affirm in express Words ; that there was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a flowry Work , as well as Pomegranates and Bells in the Hem of the Meil , XXVIII . Exod. 34. And indeed the Pomegranates being made of Wool of divers colours , they themselves might look like divers sorts of Flowers . And , besides this , it is to be observed that several other parts of the High Priest's habit are peculiarly commanded to be made of a Work called Choscheb , which we translate cunning work . Thus the Ephod is ordered to be wrought , XXVIII . Exod. 6. and the Girdle of it , ver. 8. and the Breast plate , v. 15. Which some translate artificial , others ingenious work : and all agree to have consisted in certain beautiful Figures of Flowers , and Animals ; and in variety of colours . The Girdle moreover is ordered to be made of a Work called rokem , which we translate needle-work , ver. 39. because it is thought not to have differed from the former , save only in this ; that the other things were only woven curiously , but this also curiously wrought with the Needle . The Jews give another difference ; that this was wrought so that the Figures appeared on both sides , the other only on one . About which I shall not trouble my self , but only take notice that Josephus ( in his third Book of Antiquities , Chap. 8. ) explains this Work thus , Flowers were woven in this Girdle , with Scarlet , Purple , Blue , &c.

And if Flowers , and ( as others say ) Animals , then in all probability , Trees also were wrought in these Priestly Vestures : which made the fuller representation of a Forest . Among which that of Lebanon was the principal , and indeed the most beautiful place in all those Countries , which made the Prophet express the Glory of the Church in these Words , The Glory of Lebanon shall be given to it , XXXV . Isai. 2. see also XIV . Hos. 5 , 6 , 7.

Some think that hereby only the tallness of his Stature is denoted ; which was always lookt upon as a Princely thing , as it was in Saul .

As for mystical applications of these two Verses , there are none to be sought for , if I have given the true sense of them , but such as relate to the excellency of Christ's everlasting Priesthood ; and its preheminence above the other , as much as the Cedar excells all the Trees of the Forest.

[q] V. 16. ] There is little difficulty here . For mouth ( Hebrew palate , which is within the mouth ) can signifie nothing but either his words which come from thence , or his breath . And words being mentioned before , v. 13. the latter is probably here intended . Which is said to be sweetness , nay sweetnesses : denoting the perfect soundness of the internal parts ; as the foregoing description sets forth the excellent shape , and stately Vesture of the outward : It is applied by Interpreters , to the purity of Christ's affections and passions : but may be , as well , to his breathing upon his Apostles , when He bid them receive the Holy Ghost . Which concluded , in a manner , what He did upon Earth , as it doth his description in this place . For she finding his Praises to exceed all her thoughts , summs up all in a breath ; and comprehends his whole Character in this : that He is all over lovely ; attracting all mens affections ; not only those that saw Him , but those that heard of Him too .

CHAP. VI. ARGUMENT .

In the foregoing description , the Spouse expressed such an unfeigned affection to Him ( which she again confidently asserts in this sixth Part of the Song , v. 3. ) that it not only mightily moved her Companions to join with her in the search of Him , but invited the return of the Bridegroom again . Who graciously declares the like affection unto her ( from v. 4. to the 11th ) in such Words as showed that his kindness remained unalterable ; and that He delighted in none but her : as incomparably more amiable , even by their own confession , than all those Beauties whom the World most admires . With which kindness she is so ravished , that it snatches her away from the dearest Friends she had , though very desirous of her Company , ver. 12 , 13.

Companions , or Daughters of Jerusalem .

1. WHither is thy beloved gone , O thou fairest among women ? whither is thy beloved turned aside ? that we may seek him with thee .

1. THese are high commendations indeed , which thou givest to thy Beloved , which make us in love with Him , as before we were ( IV. 9. ) and still are with thee , O thou most lovely of all other Women : whither dost thou think He hath betaken himself ? He is not quite gone away , sure , but only diverted into some retirement ; which way did He go ? And where dost thou guess He hath hidden Himself , that we may go along , and enquire Him out , with thee ? See Annot. [a] .

Spouse .

2. My beloved is gone down into his garden , to the beds of spices , to feed in the gardens , and to gather lilies .

2. I heard my Beloved say , that He was gone down into that Garden , which He himself hath planted ( V. 1. ) there He delights to be , among those pious persons ; whose Vertues make them like to the Garden-Beds , that are full of Spices : He is always present in every part of this happy Company ; and hath fellowship with them ; and is daily adding more and more pure and sincere Souls , who are without all guile , unto their Society . See Annot. [b] .

3. I am my beloveds , and my beloved is mine : he feedeth among the lilies .

3. Of which I being a Member , hope I may still say , that He hath not cast me out of his favour ; but still retains a kindness for me : because I am stedfast and faithful in my love to Him ; who takes a constant care of such as study to resemble Him . See Annot. [c] .

Bridegroom .

4. ¶ Thou art beautiful , O my love , as Tirzah , comely as Jerusalem , terrible as an army with banners .

4. It is true , O my Beloved Friend , who art still dear unto me and most amiable in my eyes : I have not lost my esteem of thee ; for I see thou hast not lost thy affection to me : nor that lovely , that decent and comely order , which makes thee not only beautiful , but venerable ; nay , amazes all Beholders , or , at least , strikes them with great admiration of thee . See Annot. [d] .

5. Turn away thine eyes from me , for they have overcome me : thy hair is as a flock of goats that appear from Gilead .

5. Thou needst not look so earnestly , and with such care and solicitude , upon me , as if I had forgotten thee : for I see the same sparkling Beauty in thy eyes , which I did before ( IV. 1. ) and it no less affects my heart ( IV. 9. ) thou wantest none of those Ornaments which I formerly commended , but retainest them all , notwithstanding the discomposure , in which thou hast been . See Annot. [e] .

6. Thy teeth are as a flock of sheep , which go up from the washing , whereof every one beareth twins , and there is not one barren among them .

6. The same I say also of thy Teeth , which are still white and clean ; even set both above and below ; firm and sound also ; without any breach , or want of so much as one of them . See Annot. [f] .

7. As a piece of a pomegranate are thy temples within thy locks .

7. And to be short ( and not to repeat every thing again ) I see the same fresh colour in thy Cheeks ; which makes thee look as lovely how thy Veil is off ( V. 7. ) as thou didst in the first blooming of thy Beauty . See Annot. [g] .

8. There are threescore queens , and forescore concubines , and virgins without number .

8. Wherefore , tho' other Kings and Princes of these Countries , have a great many Queens , and more Wives , of an inferiour Rank , and Virgins that attend them without number : whose Beauty they highly admire ; See Annot. [h] .

9. My dove , my undefiled is but one ; she is the onely one of her mother , she is the choice one of her that bare her : the daughters saw her , and blessed her ; yea , the queens and the concubines , and they praised her .

9. I have one only , and none other , whom I entirely love ; and that is thy self alone : who preservest an inviolable faith and affection to me , and therefore art dearer to me , than an only Daughter ( and she the most accomplished person and perfect beauty ) is to her Mother : Whom all other persons at last shall admire ; the Queens themselves before-named , calling thee Blessed and wishing all prosperity to thee ; and they of the next degree shall praise thy excellencies , and confess their own imperfections ; See Annot. [i] .

10. ¶ Who is she that looketh forth as the morning , fair as the moon , clear as the sun , and terrible as an army with banners ?

10. Saying , What an astonishing Beauty is this , that appears like a clear Morning after a dark Night , and encreaseth in lustre more and more ; looking as bright as the Moon when it is at Full , nay , as splendid as the Sun , when it shineth in its strength : and no less dazles our eyes , and amazes our thoughts , than the Glorious Host of Heaven ; or an Army here on Earth , when it stands in Battalia's with all their Colours display'd ? See Annot. [k] .

11. I went down into the garden of nuts , to see the fruits of the valley , and to see whether the vine flourished , and the pomegranates budded .

11. Only this I expect from thee , that thou bring forth fruit proportionable to my care of thee , and kindness to thee : for to that end I went down before ( V. 1. VI. 2. ) and now go again into my Garden ( which I have not neglected to dress and prune and water ) to take a view in what condition it is ; and in what forwardness the several sorts of Fruit are , which I justly look to receive in their due seasons . See Annot. [l] .

Spouse .

12. Or ever I was aware , my soul made me like the chariots of Ammi-nadib .

12. Alass ! what am I , that I should receive such praises , who am not worthy of thy care ? But they have put such motions into my soul , as make me aim at the highest perfections ; and make all the haste I can likewise to attain them : And therefore I must , for the present , take leave of you , O my Friends , who have kindly assisted me , in the search of my Beloved . See Annot. [m] .

Companions .

13. Return , return , O Shulamite , return , return that we may look upon thee ; what will ye see in the Shulamite ? as it were the company of two armies .

13. Let us have thy Company again , O thou fairest , and most accomplished of all the Daughters of Jerusalem . Come back again , come back , that we may behold thy wondrous perfections . And if any ask , What is that you would see ? What would you enjoy in her happy Society ? Our Answer is , such a Divine presence , as appeared to Jacob , when he saw the Angelical Choires ; which made him cry out , This is God's Host , and call the name of that place , Mahanaim . See Annot. [n] .

ANNOTATIONS .

[a] Verse 1. ] The Daughters of Jerusalem ( mentioned V. 8. ) here justifie what the Spouse had said in the Conclusion of the former Chapter : And declaring themselves in love with Him whom she had described , are desirous to join themselves to her Company , and go in quest of Him . In order to which , they would know , Whither she thought He was gone , when He went from her .

[b] V. 2. ] Unto which she replies in this Verse , and seems to tell them , in his own Words , what she had heard Him say about that matter , V. 1. And it signifies , that He was still in his Church , and in every part of it ; though sometimes they were not sensible of it . For so Theodoret well observes , here is distinct mention made of a Garden and of Gardens . i. e. of the Catholick Church , which is but one , and of the several parts thereof . For sometimes St. Paul mentions only the Church in the Singular , Number , and sometimes the several Churches , even in the same Nation ( as in the Epistle to the Galatians , I. 1. ) and in the same Province , or City , 1 Cor. XIV . 34.

He is said here to go down into his Garden , with respect to the Mountains mentioned IV. 8. And to feed , in the Hebrew , is either to do the Office of a Shepherd to his Flock ; or relates to his Communion with his people , mentioned Chap. IV. 16. V. 1. Which may be the meaning also of gathering Lilies : or , as Theodoret will have it , by this last Clause , is to be understood , his gathering holy and pure Souls , that are like Him , and joyning them unto his Church . And so the Arabick Translation is , to gather together the Lilies ; following the Septuagint , who translate it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And indeed I find the Hebrew Word lakat signifies to collect things into an Heap or Bundle ; as Stones , XXXI . Gen. 46. Manna , XVI . Exod. 27. Fruit , XIX . Lev. 9. Silver , XLVII . Gen. 14.

The whole denotes , that Communion with Him is only to be sought in his Church : especially in that part of it , which preserves the Order , wherein He hath disposed all things ( like the Walks and Beds in a Garden ) and keep themselves also in the purity of his Religion .

[c] V. 3. ] Now she seems to have so perfectly recovered her self out of the slumber wherein she had been , as to have regained her former sense of Him , and of her interest in Him : repeating those Words which we met withal before , Ch. II. 16. Of the latter part of which [ he feedeth among the Lilies ] I think fit here further to note , that to feed may relate either unto Himself , or unto others : for there are Examples of both . Of the former , XLI . Gen. 2. I. Job 14. Of the latter , XXIX . Gen. 7 , 9. XXXVII . 12. I take it here rather in this latter sense , and suppose it signifies his doing the Office of a Shepherd : and that he is said to feed among the Lilies , as in the Revelation , to walk in the midst of the seven Candlesticks , i. e. there to have his conversation , to take up his abode with them , &c. as He often saith in the Gospel of St. John ( XIV . 23. ) that He would with those , who love Him and keep his Commandments .

And such persons are here compared to Lilies ; which being a name given by Christ to Himself , Greg. Nyssen and Theodoret hereby , not unfitly , understand , such as are conformed to Christ their Head , and have his Image wrought in their Souls , in righteousness and true holiness . For , saith the former of them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. whatsoever things are true , whatsoever things are honest , whatsoever things are just , &c. ( see IV. Philip. 8. ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , these are the Lilies in which Christ delights .

[d] V. 4. ] And now we must conceive , either that they went to the Garden together , and there found Him ; or that He hearing this hearty profession of unmoveable love to Him , meets them : and , to revive her drooping Spirits , falls again into a new commendation of the Spouse ; in the very same terms as before , and in some higher .

And first He compares her to Tirzah , which was a beautiful Situation , in the Country of Ephraim ; and therefore made choice of after these times , by Jeroboam , for the Seat of his Kingdom : and so continued till the Building of Samaria , as we read 1 King . XIV . 17. XV. 21 , 23. and several other places : to which add XII . Josh. 24. The very original of the Word signifies ; as much as Urbs amabilis , or a City that pleaseth one : and therefore chosen by one of the ancient Kings of Canaan for the place of his residence .

And lest this should not be high enough , He next compares her to Jerusalem ; which was the most lovely place in the Territories of Judah , and indeed of the whole Country . For which cause , as it had been the Seat of one of the Kings of Canaan , so the Royal Palace of David , nay the House of God himself , was afterward there built : and is called by Jeremiah in his Lamentations , the perfection of beauty , the joy of the whole earth , II. 15. It is mentioned by Pliny likewise , L. 5. C. 14. as the most famous City in the East .

And as she had commended Him before not only for his Beauty , but Majesty : so He doth here , in the last place , call her terrible as an Army standing in Battalia's ; striking an awe , that is , into Beholders . So I think it is to be expounded , as referring still to the goodliness of her aspect , and not to her being invincible , inexpugnable , and striking terrour into her Enemies ; as some interpret the whole Verse . Every part of which seems to me to be a new proof , that Solomon speaks not in this Book of one single person ( whom some fansie the Shulamite , others Pharaoh's Daughter ; whom others take for one and the same ) under the name of the Spouse : but of a Body or Society of men ; for none else can be fitly compared to Cities , nay to great Armies drawn up under their Banners . Which last part of this Verse may be applied to the comely Order , which Christ appointed in his Church ; which , while it was preserved , made the Church very venerable in the World . So Theodoret 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. For they are astonished who behold thy Order , there being nothing disorderly , nothing uncertain or undetermined , nothing confused and indistinct : but all 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , orderly appointed , and judiciously determined .

Some refer this terribleness , as we translate it ; to the gravity , or rather severity of her countenance : which forebad all wanton approaches to so great a Beauty .

[e] V. 5. ] In this and the following Verses , He seems to descend to a particular description of the several parts of her Beauty : as He had done before , Chap. IV. 1 , 2 , &c. And He doth it in the very same Words , for the most part , to assure her that He had still the same Esteem of her and kindness for her : and that , notwithstanding what had happened , it had not altered her so much , as to abate any thing of his affection ; or to make her appear otherwise in his eyes than she had done . This seems to me to be the true reason of this repetition : others are given by Theodoret and other Authors .

And first He begins with the commendation of her eyes , as He had done IV. 1. ( though in other Words . ) For so the first Clause of this Verse may be translated , turn thine eyes towards me : the Hebrew Phrase , signifying not only to turn ones self from another , but sometimes to turn towards them ; as 1 Chron. XII . 23. And then we are to conceive that He speaks to her , as one ashamed to look upon Him ; whom she had so much disobliged : and bids her take more confidence , for He was still in love with her .

If we follow the common Translation , I take the sense still to be the same : that she need not trouble her self any further ; for she had prevailed in her sute to be restored to his favour . The looking of the eyes towards one , is as much as entreating and petitioning : which He tells her she might cease , by bidding her turn her eyes away from Him .

But it is most ordinarily taken for an amorous expression : as if He had said , her eyes were so bright and dazling , he could not bear the passion they excited .

Of the latter part of the Verse , see an account upon Chap. IV. 1.

[f] V. 6. ] There is no difference between this Verse and that in IV. 2. but only in one Word ; which alters not the sense . And as harechelim , sheep was to be fetcht from hence to supply the sense there : so another Word , hakketzuboth , even shorn , is to be fetcht from thence to supply it here .

[g] V. 7. ] This is also exactly the same with the latter end of the third Verse of the IVth Chapter . The LXX have also the first part : but they might as well have added all that there follows ; which is here omitted .

[h] V. 8. ] Here , most think , Solomon alludes to the number of his own Wives ; who were fewer , they suppose , in the beginning of his Reign ( as Bochartus himself gathers from these Words , in his Epistle to the now Bishop of Winchester , p. 126. ) and that then he composed this Song , before he let the Reins of his lust so prodigiously loose , as afterwards we read he did , 1 King . XI . 1 , &c. But it is not at all likely that he had so many as are here mentioned , while his mind was filled with such Divine raptures as these : And therefore I suppose he alludes to the custom of other Princes in the East ; who , besides their principal Wives that were solemnly espoused and endowed , had also another sort who were neither : and yet were Wives , called by the Hebrews Philagshim , Concubines . And such a difference the Romans antiently made between her whom they called Matrona , who was only taken in marriage ; and her whom they called Materfamilias , who was taken also to order and govern the Family , and whose Children inherited . As may be seen in Aulus Gellius , L. XVIII . C. 8. where he confutes Aelius Melissus , a conceited Grammarian , who had started other , ungrounded Notions of these Words .

And then threescore and fourscore , are only a certain number for an uncertain ; not the precise number of these Wives and Concubines . Theodoret thinks by these are mystically intended , several Ranks of Christians in the Church : some more , some less perfect : But they discourse better , in my Opinion , who rather accommodate these to the several sorts of Heretical and Schismatical Churches : some of which gloried in the multitude of their Followers , and in their wealth and splendour : but Christ hath only one Catholick Church , more glorious than them all put together ; as it follows here in the next Verses . And thus , in effect , R. Solomon Jarchi , and some other Hebrew Expositors , understand these Words , with application to themselves . Abraham and his Posterity , say they , till the Descendants from Israel were threescore in number ( compared here to Queens . ) The Sons of Noah and their Descendants unto Abraham were fourscore ( compared to Concubines . ) The rest who came from Cham , Ishamael and Esau , could not be comprehended under a certain number . And so the meaning is , Whatsoever kindness God had for the rest of Abraham's Posterity or of Noah's ( not to mention Cham , Ishmael and Esau ) yet I have chosen , saith God , my people Israel , whom I have espoused to my self , by Circumcision , and by the Law , and by Sacrifices , &c.

[i] V. 9. ] This Verse needs not much Explication : wherein the Spouse is opposed to all the forenamed Beauties : who are constrained to confess her preheminence . The Hebrew word for one , signifies also onely : and an onely Child , is as much as a beloved Child : As appears by this , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 onely begotten , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 well-beloved , are Words of the same import in the New Testament . And if such an only Daughter be also barah ( choice we translate it , or ) pure , as the Word originally imports ; free from all blemish ( that is , a perfect Beauty ) it makes her still more dearly beloved .

It is in vain to enquire here , who is the Mother intended in this place : for his love is only compared to the love of a Mother toward such an onely Daughter : who hath ingrossed , as we speak , all the excellent qualities that are in any other person . Which forced the Daughters to admire her ( so saw her signifies ; they lookt upon her with admiration ) and the Queens to bless her ; and the Concubines to proclaim her praises . Thus it is most likely the latter part of this Verse should be interpreted , the Daughters saw her , and the Queens blessed her , and the Concubines they praised her . For though the Jews now have otherwise distinguished the Words , by their Accents ; yet Maimonides I observe distinguishes them , as I have done , in his Preface to Seder Zeraim .

St. Cyprian from this and such like places of this Book ( IV. 8 , 12. V. 1. ) proves there is but one onely holy Catholick Church ; making this Observation ( Epist. 75. Edit. Oxon. ) we see one person every where mentioned , and no more ; because the Spouse also is one , &c.

[k] V. 10. ] This some take to be the beginning of a new part of this Song ; and Theodoret in particular here begins his IVth Book of Commentaries upon it : but I look upon these Words , as the praises and commendations , which the Queens and Concubines , before-mentioned , bestow upon the Spouse ; with admiration and astonishment at her transcendent Beauty .

They need no explication , being of known signification ; onely it is fit to note that , to make the Elegy more magnificent , the speech grows and encreases . For though the morning be very beautiful and agreeable to every eye ; yet the Moon is still more bright ; and the Sun far brighter than that : but all the host of heaven ( which I take to be meant in the last Words ) still more wonderful and amazing . For there being a gradation in this place , and all the other expressions relating to the heavens , it is reasonable to think that this doth so too : and that we are to understand by it the Armies or Host of Heaven ( as the Scripture calls the Stars ) rather than Armies upon Earth . However , I have put both into the Paraphrase ; but have not medled with mystical applications : They that desire them , may look into the Commentaries of three Fathers , where this Verse is applied to the four Degrees of Christians that are in the Church . Others , with more reason , apply it to the progress which the Church her self made in splendor and greatness : being at first like the morning , when the day breaks , after a long night of ignorance : and then the light of Christian Knowledge advanced , till the Church appeared like the Moon ( whose paleness may serve for an Emblem of the terrours , which persecution struck into their hearts ) till , in the issue , it dispersed all mists , and conquering all opposition , shone like the Sun : and then was settled in Constantine's time like a well-ordered Army , which beat down all Idolatry .

They that would see more of these applications may look into Commenius's Book de Bono Unitatis ; in the Beginning whereof there are applications of these things , both unto the Church in general , and unto particular Churches .

[l] V. 11. ] This seems to be the voice of the Bridegroom declaring what returns He expected to his love . The Word agoz which we translate Nuts ( of which there were several kinds , some very rich , as the Pistick ) is found only here : and by some is translated shorn or cut ; which I have not omitted in my Paraphrase . And beibe hannachal ( Fruits of the Valley ) the LXX translate Shoots by the Brook , or River , where Plants are apt to grow best : which is very agreeable to the Original . The rest of the Words are common : and the whole Verse signifies that He went to look after the fruits of all sorts . The mystical applications may be found in all Interpreters .

[m] V. 12. ] The meaning of this Verse seems to be , that the Spouse , hearing such high commendations of her self , both from Him , and from the persons mentioned , v. 10 ; with great humility saith , that she was not conscious to her self of such perfections ( for so the first Words sound in the Hebrew , I did not know it , or I did not think so ) but is excited thereby to make the greatest speed to endeavour to preserve this Character He had given her ; and to go along with Him into his Garden ( which she had neglected before , V. 2. ) there to give a good account of her proficiency . For which end she seems on a sudden , to take leave of her Friends ( who had been so charitable , as to go along with her to seek Him ) that she might , for some time , enjoy his Company alone : Which is the ground of their calling upon her to return , in the next Verse . This is the best account I can give of these two last Verses .

It is supposed Ammi-nadib was some great Captain who pursued his Victories , or advantages very industriously , with very swift Chariots .

[n] V. 13. ] This Verse is the voice of her Companions or Friends ; some of which wish for her coming back , that they might enjoy her Company again , and see how she was improved : and the rest ask what they expected to see in her ? to which the other reply in the last Words , as it were the company , &c.

The repetition of the Word return , four times over , expresseth their vehement affection to her , and their desires to have her Company again : whom they called Sulamith ; as much as to say Jerusalamith . For the name of that place , formerly was Salem , which carries peace in its signification ; or , as others will have it , perfection : for Shalam in the second Conjugation , signifies to finish , or perfect . And is a fit name here for the Church , the New Jerusalem ; built by Christ Himself . This seems to me a great deal more probable than the conjecture of Menochius , ( L. III. de Repub. Hebr. C. XXI . n. 14. ) who , because Wives , when they were married , took the name of their Husband , thinks the Spouse from Solomon had the name of Sulamith : which Aquila translates 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , pacifick , i. e. Salomonidem . The Reader may follow which he likes best . Solomon seems to me not to have had respect to his own Spouse in this Song .

To see or look upon her , signifies to enjoy her happy Society ; and the benefit of her excellent Vertues and perfections . Whom , in the two last Words , He seems to me to compare unto the Choices of the heavenly Hosts . For the Word Mechola doth not signifie any kind of Company ; but of such as dance or sing : as may be seen in XV. Exod. 20. XXXII . 19. XI . Judg. 34. XXXI . Jer. 4. V. Lament. 15. and many other places . Which show that it signifies both Chorea a Dance , and Chorus the Company that dances : and so the LXX here translate it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Choires . And Mahanaim ( which we translate two Armies ) may as well be a proper name as Ammi-nadib in the Verse foregoing : and relates to the appearance of Angels to Jacob , XXXII . Gen. 2. as a token of God's special presence with him ; and most lively sets forth the far more glorious presence of God , now in the Christian Church . Or if we interpret it Armies or Hosts , as we do ; still it may signifie the Armies above in the Heavens ; either the Stars or the Angels , called the Armies in Heaven , XIX . Rev. 14. and Army of Heaven , IV. Dan. 35.

CHAP. VII . ARGUMENT .

Here begins , as I take it , a new part ( which is the VIIth ) of this Song ; and reaches to Verse the eleventh . In which the Spouse is represented returning again , as they desired in the end of the foregoing Chapter : and , appearing in greater lustre than before , the Company of Friends who attended her , praise her beautiful perfections ; in such a description as was made of them , Chap. IV. though varying from it in several things ( Which is the summ of the first nine Verses . ) Of which perfections she modestly acknowledging her Lord to be the Author , and assuming nothing to her self ( v. 10. ) is excited thereby only to do the more good , and to labour to extend his Empire over more hearts ; who were not yet subject to Him , v. 11 , &c. Where the VIIIth part of this Song begins , and continues to the fifth Verse of the next Chapter .

Companions , or Daughters of Jerusalem .

1. HOW beautiful are thy feet with shooes , O princes daughter ! the joints of thy thighs are like jewels , the work of the hands of a cunning workman .

1. AND now that she appears again , like the Daughter of the great King , in all her Royal Apparel ( XLV . Psal. 13. ) who can chuse but admire the beauty of the meanest thing belonging to her ! The very shooes of thy feet are most lovely ; and so are all the Ornaments of thy Thighs , which were made by no common or careless Artist , but by one that hath herein shown the best of his skill . See Annot. [a] .

2. Thy navel is like a round goblet , which wanteth not liquor : thy belly is like an heap of wheat , set about with lilies .

2. Which other excellent Artists have equalled in that part of thy Vesture , which covers the middle of thy Body : in the very Centre of which is a Fountain ; within a curious Work , rising up like a Heap of Wheat , encompassed round about with Lilies . See Annot. [b] .

3. Thy two breasts are like two young roes that are twins .

3. Above which , thy two Breasts rise up so purely white and exactly round , and every way of such just proportions , that two young Kids , which were formed together and brought forth at the same time , are not more like one another , or more lovely than they . See Annot. [c] .

4. Thy neck is as a tower of ivory , thine eyes like the fish-pools in Heshbon , by the gate of Bath-rabbim : thy nose is as the tower of Lebanon which looketh toward Damascus .

4. Thy Neck also lifts up it self , with the same or greater Beauty , wherein we before beheld it ( IV. 4. ) being no less smooth and purely white , than it is straight , and well-shap'd . And the famous Pools , at the great Gate of Heshbon also , are not more quiet and clear than thy eyes : which are as pure and free from all perturbation , as they are fair and large : between which thy well-proportion'd Nose rising up , adds as much Beauty and Majesty to thy Face , as the Tower of Lebanon ( whose top shows ▪ it self above the Trees ) doth to that noble Forest . See Annot. [d] .

5. Thine head upon thee is like Carmel , and the hair of thine head like purple ; the king is held in the galleries .

5. And now that we take a view of thy head , we seem to be come to the top of Mount Carmel ; which is not more richly adorned by Nature , than its excellent form is by Art : which hath contrived the most Royal Ornaments for it , and made thee an object fit for the King's affection ; who beholding thee from his Palace , is fixed in contemplation of thy Beauty . See Annot. [e] .

6. How fair and how pleasant art thou , O love , for delights !

6. Which cannot be described , but only admired , and constrains all to say : O how happy art thou ! and how happy are they who are acquainted with thee ! For what Beauty is like to that , or what pleasures comparable to those ; which thou impartest to them that are in love with thy delights . See Annot. [f] .

7. This thy stature is like to a palm-tree , and thy breasts to clusters of grapes .

7. Whose tall and upright Stature adds much to all this Beauty ; and makes thee resemble the goodly Palm-Tree : within whose Boughs those Clusters hang , to which we may compare thy Breasts between thy Arms. See Annot. [g] .

8. I said , I will go up to the palm-tree , I will take hold of the boughs thereof : now also thy breast shall be as clusters of the vine , and the smell of thy nose like apples :

8. Which seem to be stretched out to receive us into thy embraces , and invite me and all my Company , with a joint resolution , to say , We will take hold of the Boughs of this Tree ; we will get up into it and taste of its Fruit : And now shall be happy indeed , and enjoy those sweet delights which flow from thy Breasts , and from the Breath of thy Mouth ; far more refreshing and comfortable , than the choicest Fruit , that this good Land affords . See Annot. [h] .

9. And the roof of thy mouth like the best wine for my beloved , that goeth down sweetly , causing the lips of those that are asleep , to speak .

9. For the richest and most generous Wine , which when we have tasted . we say , Let it be sent to the best of Friends , is not more comfortable to the bodily Spirits , though it be so powerful as to make Old men brisk , nay , to enliven those that are at the point of Death , than thy words are to raise and restore the Souls of those , who imbibe the sense of them into their minds . See Annot. [i] .

Spouse .

10. ¶ I am my beloveds , and his desire is towards me .

10. If there be any thing in me that is pleasing to you , and deserves such praises , ascribe it all to Him from whom I received it : for , as I have often said , I am his intirely , and He is pleased to be entirely mine ; having espoused Himself unto me with great desire , XLV . Psal. 11. See Annot. [k] .

11. Come , my beloved , let us go forth into the field : let us lodge in the villages .

11. And O that He ( without whom I can do nothing ) would accompany me in the charitable design I have , to go and visit other people , besides you , O ye Daughters of Jerusalem ! Let us go , my Beloved , unto those poor despised people that live in the Fields and Country-Villages : let us , not only go to them , but , dwell among them . See Annot [l] .

12. Let us get up early to the vineyards , let us see if the vine flourish , whether the tender grape appear , and the pomegranates bud forth : there will I give thee my loves .

12. Let us diligently visit the Vineyards , that have been newly planted there ; and bestow our utmost care upon them : let us see if they give any hope of good Fruit ; in promoting which , I will give Thee a proof of my extraordinary love . See Annot. [m] .

13. The mandrakes give a smell , and at our gates are all manner of pleasant fruits , new and old , which I have laid up for thee , O my beloved .

13. And Behold the happy success of such care and diligence ! the most excellent Fruit is already ripe , and meets us with its refreshing smell ; there is nothing so choice and so pleasant , but it grows every where ; and is at the very Gates : and that in great plenty and variety , both of this Years Fruit and of the last : which shall all be reserved for thy uses , and employed for thy honour , O my Beloved , from whom it all comes ; and for the good and profit of those that belong to Thee . See Annot. [n] .

ANNOTATIONS .

[a] Verse 1. ] They who earnestly solicited the return of the Spouse , in the conclusion of the former Chapter , seem now to have a view of her again ; and praise her perfections in a new method ; beginning at the feet , and so upward ( whereas before , Chap. IV. her description was from the head and so downward ) because they saw her in motion ; when she went away , and now at her return to them . Whom they call the Princes Daughter , alluding , I take it , to XLV . Psal. 13 , 14. and conceiving her as that Royal Bride , whose clothing is there represented as very glorious . And accordingly they admire her very Shooes or Sandals ( by whose shape the beauty of the feet was discerned ) which were wont to be set with Gemms ; as we learn from many Authors ; I shall name none but the Book of Judith ( because what Greek or Roman Writers say about their own Shooes , is not material ) where Sandals are mentioned as a part of the bravery , wherein she set forth her self , to deceive Holofernes , X. 4. And with these she is said , in her Song , to have ravished his eyes , XVI . 9. See also III. Isai. 18.

Now the Feet not being here considered as naked , in all reason we ought not to expound the next Words of the naked Thighs ( the discovery of which had been immodest ) but of the clothing of them round about . For so that Word we translate Joints is expounded by others , the circuit ; or , as the LXX , their whole proportion or model : which was as fine , as the Ornaments that adorned them . So Chelaim signifies : which R. Solomon here observes is an Arabick Word , denoting not Jewels ( as we translate it ) but the fine attire and trimming , wherewith Women deck themselves , to set off their beauty .

Which agrees with what follows , The work of the hands of a cunning Workman . Where Workman also signifies , not any Artificer , but a Goldsmith , who ( as Bochart hath observed ) made Wires , Laces , Wreaths , Rings , and such like little Ornaments of Gold and Silver , as Women used .

The Chaldee Paraphrase applies all this , to the peoples going up three times a year to the publick Feasts : as R. Solomon before-named , expounds also that place in LII . Isai . 7. How beautiful upon the mountains are the feet , &c. Which , with more reason others apply , to their return into their own Country , out of Captivity ; and the Christian Writers apply to the Apostles , going through the World to preach the Gospel . Whose stedfastness herein , may be also here represented : though I see not why it may not as well be applied to Christians going cheerfully to worship God in their publick Assemblies .

[b] V. 2. ] The Garments , I doubt not , of these Parts are still described in this Verse . For what resemblance hath the Belly it self of any person ( which it had not been seemly neither to describe ) unto an heap of Wheat set with Lilies ? And they seem to me to have had in their eyes , that Apparel of wrought Gold , mentioned XLV . Psal. 13. and represent that part of it which covered the Belly , to be of raised or embossed Work , resembling an heap of Wheat . By which it is possible may be meant , many Sheaves of Wheat embroidered round about ( as the Kings Daughters raiment was , XLV . Psal. 14. ) with Flowers , especially with Lilies . And then this was a Figure wherein Harvest was represented : which is no unlikely conjecture ; for anciently nothing was more honourable than to follow Tillage or Pasturage . From whence it is , that we find in the latter end of Homer's 18th Iliad , that the device contrived by Vulcan in Achilles's Shield , were Reapers , cutting down ripe Corn : and the King himself standing in a furrow and providing a Dinner for them .

Now in the very midst of this Work , I conceive there was a Fountain : which I take to be the meaning of the first Words of the Verse , Thy Navel is a round Goblet , which wanteth not Liquor : that is , a great Bowl or Basin , was wrought in the Center of the Embroidery ; full of Water , which ran continually from above into it . Or , a Conduit , running with several sorts of Liquors , into a great Bowl . Unto which the Word hammazog importing a mixture ) seems to incline the sense .

The Word agan , which properly signifies 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the LXX translate it , a great Bowl or Basin ; is used by the Chaldee Paraphrast for a receptacle of Water , in Fountains or in Ditches . As in IV. Judg. 11. where the Valley or Plain of Agannaja , of Bowls , which was in Kedesh , is interpreted by Kimchi , the Field in which were many Pits or Trenches , like to Bowls , full of Water .

This seems to be a plainer Interpretation , than that of Zanchez ; who fansies this to have been some Jewel , that hung down from her Girdle upon the Navel ; which was of this form , round like the Moon . And the Chaldee Paraphrast understood it to be of this Figure , when he applies it to the Head of their School , who shone in the knowledge of the Law , like the Circle of the Moon : and seventy Wise men round about him , like a Heap of Wheat .

What is the mystical meaning of this Hieroglyphick Vesture ( as it may be called ) is very hard to say . It may be applied to the two Sacraments , which the Church administers to her Children : the Font in Baptism being represented by the former ; and the Sacrament of the Lord's Supper by the other part of this Figure .

[c] V. 3. ] This Verse hath been explained before , IV. 5. I only observe , that the Chaldee Paraphrast applies these two Breasts to the two Messiahs , whom they foolishly expect ; the Son of David , and the Son of Ephraim : who shall be like Moses and Aaron , &c. Which I mention , because it shows that the Jews have an Opinion , that the Messiah is discoursed of in this Book ; and that these Words are to be applied to the Leaders of the Church , such as Moses and Aaron . Of which see in the place before-named .

[ d ] The Tower , to which the Neck is here compared , in all probability is the same with that , IV. 4. where it is called the Tower of David : and here the Tower of Ivory ; because of its smoothness and whiteness . And the Phrase is varied , perhaps , to express an encrease of Beauty : for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 we meet withal in Anacreon , in a description of extraordinary handsomeness .

In like manner the Eyes are here compared to Pools ; for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the shining moisture of the eyes , is commended as very beautiful , by many Authors . Particularly by Plutarch , who commends this in Pompey , and in Alexander : And by Philostratus in his Epistles very frequently : Thou seemest to me ( saith he , Epist. . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) to carry Water , as it were from the Fountain of thy eyes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and therefo reto be one of the Nymphs .

Among Pools , those fair ones at Heshbon were much celebrated ; which were in the very entrance of the City , hard by the Gate called Bath-rabbim ; because it opened towards the way that led to Rabbah , the Metropolis of the Children of Ammon : which made the more people pass in and out at it . For Heshbon we find in XXI . Numb. 24 , 25 , &c. was the principal City of Sihon , whose Country bordered upon the Ammonites : and it fell to the share of the Gadites , who desired this Country because it abounded with Pasturage , and was excellently watered : there being many Rivulets and Brooks in its Neighbourhood , from whence the Pools of Heshbon were supplied . Which were remarkable for their purity and serenity , or quietness : and therefore fitter to represent the composed , setled eyes of a modest Virgin .

Whose gravity and Majesty , I suppose , is also set forth in the next Words by comparing her Nose to that Tower which was in Lebanon ; and appeared at a distance among the Trees , especially on that side which lookt toward Damascus ) as the Nose in the Face , doth among the Locks of Hair , that fall upon the Cheeks .

A large , but well-proportioned Nose , was always accounted a considerable part of Beauty : and an indication , it was generally thought , of greatness of mind and heighth of spirit . Some add , that it is a token of sagacity and prudence : and the Nose being the instrument of smelling , they apply it to the great judgment and foresight of the Doctors of the Church ; who , they think , may be hereby intended . For as the Chaldee Paraphrast applies this whole Verse to the Sanhedrin , who governed the Affairs of that people ( who were as full of Wisdom , saith he , as a Pool is of Water ) so Christians generally by Eyes understand the Guides and Governours of the Church . Who may the better be compared to the Pools of Heshbon ; because it was , after the Conquest of Canaan , one of the Cities of the Levites ( XXI . Josh. 39. ) whose Office it was to instruct the people . And such being called by the Jews Rabbim , and in the Singular Number Rabbi , and Rabbuni , some have fansied that they are also denoted in the name of the Gate of Bath-rabbim . For bath ( daughter ) signifies people , or inhabitants ; who were taught by those Great Men ( as Rabbim signifies ) what was Law and Judgment in the Gates of their Cities . Damascus also being a great Enemy to Israel , and noted for Idolatry , they suppose , the Nose being turned towards the Watch-tower looking that way ; is an Emblem of the care that Christian Doctors should take that their people be not seduced to Idolatrous Worship . We do not read any where in Scripture of this Tower : but that it was a Watch-tower the Word zophe here intimates : which we translate looketh ; but signifies looking like a Watchman .

[e] V. 5. ] It appears from the very Phrase , Thine head upon thee , that they mean the covering of the head . And this being a description of her utmost perfections , it denotes , I conceive , the Crown or Garland which she wore ( as ready for her Nuptials ) resembling the top of Carmel . Which was another beautiful Mountain in that Country , whose Head was covered with great variety of Flowers and Trees . Certain it is , that as it was a rich and fruitful , so a very pleasant and lofty place XXXV . Isai . 2. II. Jer. 7. ) and therefore fitly chosen to set forth the Dignity and Majesty of the Spouse .

But there is no necessity , it must be confessed , to interpret this of the Mountain Carmel : but the Words may be translated , Thy head is like a pleasant fruitful Field . For so the Word Carmel ( from the goodliness , perhaps , of that Mountain ) signifies in many places , XVI . Isai . 10. XXXII . 15. XLVIII . Jer. 33. where joy and gladness is said to be taken micarmel from Carmel : which we truly translate from the plentiful ( or pleasant ) Field . For there the Prophet speaks of Moab , in which Country Carmel it self was not . And this is an illustration of Beauty in other Authors : who compare the head of a delicate Woman unto a fair Meadow or Field . As Philostratus writes to his Wife , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Thy Head is a large Meadow full of Flowers ; which are never wanting in the Summer , and disappear not in the midst of Winter . And in the same manner Achilles Tatius , L. I. saith of his Clitophon and Leucippe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c.

The next Word dallath is never used any where for Hair ; but should rather be translated the Hair-lace : that wherewith the Hair , and all the Ornaments belonging to it , were tied up . This Hair-lace is said here to be of a purple colour , i. e. it was rich and noble . For this was the Royal Colour , and therefore called here the Purple of the King ( as the Vulgar Latine takes it , joining the latter part of the Verse with this ) tied up in folds , hanging down like canals ; that is , hanging loose upon the shoulders ( as some expound it ) it waved up and down : imitating the frizzles and curls of the water in Canals . Others referr the two last Words to Purple ; lying in Canals , to receive a deeper tincture , by being double-died . Vid. Menoch . de Repub. Hebr. L. I. C. X. n. 6.

But the LXX make the last Words a distinct Sentence , as we do , in this manner ; The King is tyed or bound in his Walks . That is , when he walks in his Palace Royal , and beholds her beauty , he stands still , and cannot take his eyes off from her ; being captivated with it , and tied as fast to her , as the Hair of her Head is to the Lace that binds it .

The former part of this Verse is applied by the Chaldee Paraphrast to the King ( the Head of the people ) who shall be just like Elias ; who was zealous for the Lord of Hosts , and slew the false Prophets upon Mount Carmel : and the latter part of it to their poor , who shall be clothed by him in Purple ; as Daniel was in Babylon , and Mordecai in Shushan .

[f] V. 6. ] This Verse may be taken either for a commendation of love , which had thus adorned her and raised her to this pitch of happiness : or of her , who is called love , in the abstract ; to express more vehemently how lovely she was , and what pleasure they took in beholding her Beauty .

The first Word fair may relate to the rare composition of the whole Body : and the next Word pleasant , or sweet , or comely ( as some translate it ) to her graceful motion , gesture , and sweet conversation . And the sense , in short , is this : O how desirable , do the pleasures which thou impartest , make thee .

Theodoret's Note here is very pious ; that we become thus beautiful and lovely ( though deformed before ) by delighting in Charity ; and making doing good , our highest pleasure .

[g] V. 7. ] This Verse is a reflection upon the whole foregoing description ; as appears by the first Word zoth , this : As if they had said , to all this thy stature is proportionable . Which is compared to the Palm-tree ; because it shoots up straight as well as high : and therefore sets forth that part of loveliness , which consists in tallness . Which was always thought a great addition to Beauty ; and was one reason why Women wore Ornaments upon the very top of their Heads , as well as high Shoes , to make them appear the taller . The noblest Palm-trees of all other , were in Judaea ( especially about Jericho ) as Pliny writes , L. XIII . C. 4. From whence it was that in future times , it became an Emblem of that Country : as we find in that Medal of the Emperour Titus , with a Captive Woman sitting under a Palm-tree , and the Inscription of Judaea Capta .

Our learned Country-man , Sir Tho. Brown ( in his Miscellan . Tracts , p. 78. ) hath ingeniously observed that they speak emphatically , when they say they will go up to take hold of the Boughs of this Tree . For it must be ascended , before one can come at the Boughs which it bears only at the top and upper parts . But the Trunk or Body of it is naturally contrived , densis , gradatísque corticum pollicibus , ut orbibus ( as Pliny there speaks ) with Rings in the Bark , orderly disposed , like steps , whereby it may be very easily climbed .

And the Clusters , to which the Breasts are here compared , some think , are nothing but the Fruit of this Tree , viz. Dates : for it is not expressed in the Hebrew what Clusters these were ; the Word Grapes being added by our Translators of the Bible .

Who supposed , as others do , that Vines ran up the Palm-tree in those Countries : which agrees well with what follows in the next Verse , where the Clusters of the Vine , are mentioned , as a fit Emblem of her Breasts . Which were described before , v. 4 ; but now mentioned again : to show that they lookt not merely at the Beauty , but the usefulness of that which is meant thereby . And Theodoret makes this pious Observation upon it , That though the Church be described as sublime , and reaching up to Heaven ( as his Words are ) yet she accommodates her self to the weakest and lowest Souls : stretching out the Breasts of her Doctrine to all that need it . For the Bunches of the Palm-tree , saith he , hang down very low . Which must be understood , not of their hanging down near the Earth , but below the Boughs : which are all at the top , and very high . For which reason Menochius ( L. VII . de Repub. Hebr. C. VIII . n. X. ) thinks it not to be true , which Aben Ezra here notes ; that the Vines in Palestine were joined unto Palm-trees ; because the Palm-tree hath not Boughs fit to support the Branches of the Vine :

[h] V. 8. ] I take this Verse to be still the voice of the same persons , though in the Singular Number ( as appears from the mention of the Beloved , v. 9 ; which shows it is not He that speaks here , but some other person ) For one spake in the name of the rest ; ( as Daniel did in the name of his other three Brethren , II. Dan. 30 , 36. ) or the whole Choire is considered but as one person : who desire to have fellowship and communion with the Church in her Benefits . Of which having tasted , they say , now also thy Breasts shall be as Clusters of the Vine ; that is , now we shall enjoy those delicious pleasures before-mentioned , v. 6.

That which we translate Nose , in the last Clause of the Verse , the Vulgar translates countenance ( or mouth rather ) agreeable enough to the Hebrew ; and most agreeable to the rest of the Words . For that which is smelt is the breath , coming out of the mouth : compared to the fragrancy of Citrons , Oranges , Peaches , or other sorts of tappuach ; which is a name ( I observed above , II. 5. ) common to all such Fruits , as well as those we peculiarly call Apples : and indeed signifies any Fruit , that hath a fragrant odour breathing from it .

And this may be thus mystically expounded , And now shall we delight to hang upon the Breasts of the Church , and the Breath or Spirit of the Apostles ; sweeter than Grapes , or the smell of any other Fruit.

[i] V. 9. ] Which is further explained in this Verse . Where the roof of the mouth , i. e. the Words which come from thence , it compared to the most excellent Wine : which was so choice , that it was fit only to be presented to him , to whose love they owed all they had ( or so delicious , as our Translation hath it , that it went down glibly ) and so generous , that it put spirits into those who were quite spent with Age ; nay , raised those who were , in a manner , dead . So this Character of the best Wine runs word for word , in the Hebrew : It goeth straight to my Beloved , and causeth to speak , the lips of old people , or of those that sleep : that is , are dead . For this Word Jeschenim , our Translators thought , may either signifie , old men , or men asleep : though exact Grammarians will not allow it ; but make a great difference between jeschenim and Jeschanim . The first of which ( which is the word here ) they say , never signifies old men , but only Sleepers .

But if we wave this nice distinction , the Words may also be thus translated — which makes men speak with the lips of the antient , i. e. Sentences , or most excellent Sayings . I omit other Glosses , which may be found every where .

[k] V. 10. ] Here now the spouse , after long silence , puts an end to their Encomium : modestly acknowledging there was nothing in her that could deserve it ; but only as she was His , who could not be praised enough .

The Words , in effect , we have met withal twice before , II. 16. VI. 3. For the meaning of the latter part , his desire is towards me , is no more than this ( as Mr. Mede hath observed upon XI . Dan. 37. ) He is my Husband . Only there seems to me , to be an allusion here to XLV . Psal. 11. ( the King shall greatly desire thy beauty , &c. ) unto which Solomon as I take it , hath a respect all along in this Poem .

[ I ] V. 11. ] And now she turns her self from them to Him ( beginning a new part of this Song ) and being augmented with these new Companions , who had joined themselves unto her ; she desires Him ( without whom nothing could be effected ) to go along with her into the Fields and Villages ; that is , to those places , which were not yet become his Garden , of which they had been speaking hitherto . Or they were but preparing for it , by the culture He had begun to bestow upon them : which , from the following Verse , seems to be the meaning .

Cepharim , Villages , are opposed in Scripture to Cities , 1 Sam. VI. 18. and signifies small Towns , and Hamlets , as we speak , 1 Chron. XXVII . 25. VI. Nehem. 2. And the Word Nalináh , let us lodge ; signifies to tarry , and to make ones dwelling or abode in a place , XCI . Psal. 1. and may be applied to the setling of the Gospel in those Regions , where it was but newly planted . So Theodoret glosses ; Let us now take care of the meanest and most abject Souls , that have lain long neglected ; which are Tropically called , the Fields and Villages . Most apply it to the Gentile World , in this manner , We have stayed long enough in the City of Jerusalem , and in Judaea ; let us go now to the Heathen , &c. I pass by other Applications , which may be found in Interpreters ; and only add this Note of my own , That the Gospel was first preached in Cities mostly , and from thence spread it self in time into the neighbouring Villages : in which Idolatry lasted so much longer than in Cities , that they gave the name of Paganism to it .

[m] V. 12. ] This Verse supposes those Fields ( v. 11. ) not to have been quite uncultivated ; but that there were Vineyards ( that is , Churches , in the Mystical sense ) planted in them . And her desire is , that He would accompany her , in visiting them early ; that is , very diligently , as the Word signifies in many places . Thus in the XXXIX . Ecclus. 5. it is said of a just man , that he will give his heart to resort early to the Lord that made him . Which is suitable to what the Psalmist saith , V. Psal. 1. and Jeremiah XXI . 12. XXV . 2 , 3. Thus Theodoret here expounds it , It behoveth us to use all sitting diligence , in visiting those that have already received the preaching : whether they bring forth more than Leaves ; and especially , whether any Beginnings of Charity appear among them . For so he expounds , if the pomegranates bud forth . And this , saith he , is the greatest expression of love to Him : which He makes the meaning of the last Words , there will I give thee my loves . For what care we bestow upon them , He accounts as done to Himself : according to his own Words , in as much as you have done it to one of the least of these , ye have done it unto me .

The Vines may signifie the lesser sort of people ; and the Pomegranates the greater .

[n] V. 13. ] The Word Dudaim is found only here , and in the XXX . Gen. 14. Where we read how Jacob's Wives contended for them , as a most precious , that is , a rare and delicious Fruit. For none can imagine they strove about that now called by us Mandrakes ; which are of a stinking smell , and very offensive ; or about any ordinary Flower , such as Violets or Jasemin ( by which some-expound this Word ) which they might have sent out their Maids to gather easily every where . Ludolphus therefore in his late Ethiopick History ( L. I. C. IX . n. 23. ) hath happily conjectured that it signifies the Fruit which the Arabians call Mauz or Muza ( called by some the Indian Fig ) which in the Abyssine Country is as big as a Cucumber ; and of the same form and shape , Fifty of which grow upon one and the same Stalk ; and are of a very sweet taste and smell : From which cognation ( as he calls it ) of a great many upon the same Stalk , he thinks it took the name of dudaim . Which some derive from dod , either as it signifies love , or a breast ; with which they fansie this Fruit to have had resemblance .

So the sense of this Verse is , that they found more there than they expected : or , that by her care the most excellent Fruit was produced from people of the best rank ( who may be understood by this most rare sort of Fruit ) and that , every where : so that they needed not to be at the trouble to go far to gather it . For at their very Gates there where Megadim , all precious Spices ( mentioned before , IV. 13. V. 1. ) and those both new and old ( a Phrase for plenty and variety ) which as a faithful Steward , she saith , she had laid up for Him ; with the same care that we do the most precious Treasure . So the Word zephanti ( I have laid up ) is used , XVII . Psal. 13. CXIX . 11.

At the gates ] may also signifie as much as just ready to be gathered ; or to be brought home .

Some apply new and old , to the knowledge of the Old and New Testament , by which Idolatry was vanquished , and true Religion planted in the World : and they think our Lord Himself alludes to this place in those Words , XIII . Matth. 52. where he speaks of a wise Scribe that bringing forth out of his Treasures things new and old . Others apply new and old , unto those Vertues , that flow only from Faith , Hope and Charity ; and those that are planted in us by Nature . But I think it may most aptly be accommodated to the spiritual Gifts , which were newly bestowed upon the Church by the Holy Ghost , after our Lord went to Heaven ; and the temporal Blessings , which they enjoyed before : which were now all reserved for Him , to be employed in his service . And so these Words seem to me to have a respect unto the CX . Psal. 3. where it is said , In the day of his power , they should be a people of free-will Offerings . For when men give up themselves to God sincerely , they readily devote all they have to his uses ; when He hath occasion for it . And thus the first Christians at Jerusalem did ; who brought all their Goods into his Treasury : and other Nations afterward made plentiful Oblations , as need required ; thereby fulfilling another Prophecy , LXXII . Psal. 10.15 . Unto which Megadim may have respect : for such precious things as Silver and Gold , as well as the excellent Fruits of Trees , are called by this name ; as may be seen , XXXIII . Deut. 13 , 14 , 15 , 16.

CHAP. VIII . ARGUMENT .

The first four Verses belong to the end of the foregoing Chapter ; wherein the Spouse continuing her ardent desire to see his Kingdom enlarged , He agreees to it . And then begins ( v. 5. ) the ninth and last part of this Song ; in which all the persons speak in their turns . Her Friends admiring her new advancement ; and the Spouse declaring the mighty power of love , whereby she had attained it , and hoped to keep it , and was made desirous to propagate it unto those that wanted it , v. 6 , 7 , 8. Which the Bridegroom favours , v. 9. and they all promising greater industry in his service , He testifies his acceptance of it , and she her longing to see all this accomplished , v. 10 , 11 , &c.

Spouse .

1. O That thou wert as my brother that sucked the breasts of my mother ; when I should find thee without , I would kiss thee , yea , I should not be despised .

1. AND now , having finished this Blessed Work , I hope to enjoy more intimate fellowship with thee . I cannot but wish , at least , to be made so happy as to have thy gracious presence always with me : and , by familiar acquaintance and conversation , to be so united with thee , that I may not be ashamed openly to own my love ; but look upon it as an honour to make a publick profession of my relation to Thee . See Annot. [a] .

2. I would lead thee , and bring thee into my mothers house , who would instruct me : I would cause thee to drink of spiced wine , of the juice of my pomegranate .

2. Whereby I would carry the knowledge of Thee from place to place , till I had introduced Thee into the acquaintance of my nearest Kindred : which would enlarge my knowledge , and make new Discoveries to me ; and cause no less joy unto Thee , and unto all the World , to see them give entertainment to Thee . See Annot. [b] .

3. His left hand should be under my head , and his right hand should embrace me .

3. And , thanks be to his Goodness , I I feel Him communicating the power of his Spirit to me : which is the greatest token of his love ; and then works most strongly in our hearts , when he sees them fullest of love to Him . See Annot. [c] .

Bridegroom .

4. I charge you , O daughters of Jerusalem , that ye stir not up , nor awake my love until he please .

4. Who , with his wonted care , or rather with a more earnest concern than ever , repeats his charge to my Companions ; saying , I conjure you to take heed , lest you discompose , or give the least disturbance to this love : but let it enjoy its satisfaction , to the heighth of its desires . See Annot. [d] .

Daughters of Jerusalem .

5. ( Who is this that cometh up from the wilderness , leaning upon her beloved ? ) I raised thee up under the apple-tree : there thy mother brought thee forth , there she brought thee forth that bare thee .

5. And who can chuse but admire at the power of Love ! which hath advanced her to such a degree of Greatness , that it astonisheth those that behold it , and makes them say , Who is this , that out of a low condition , is raised to such familiarity with her Beloved , that she leans upon his Arm ; being made one with Him , and enjoying all manner of happiness in his love ? Which I have excited towards me , saith she , by the pains I took in thy service , when I laboured in the Country-Plantations ( VII . 11 , 12. ) such pains , as thy Mother felt , when she travelled with thee , and brought thee forth out of her Womb. See Annot. [e] .

Spouse .

6. ¶ Set me as a seal upon thine heart , as a seal upon thine arm : for love is strong as death , jealousie is cruel as the grave ; the coals thereof are coals of fire , which hath a most vehement flame .

6. Place me therefore hereafter so near unto thy heart , that I may never slip out of thy mind ; but constantly receive fresh marks and tokens of thy love and favour : Deny not this Suit , which proceeds from most fervent love ; which can no more be resisted than Death , and is as inexorable as the Grave ; especially when it flames to the degree of jealousie , and is afraid of losing what it loves : Then it incessantly torments the Soul , if it be not satisfied ; it wounds incurably ; it burns and rages with such a violent and unextinguishable heat , as I feel in my Breast , now that it is mightily moved by the Lord . See Annot. [f] .

7. Many waters cannot quench love , neither can the flouds drown it : if a man would give all the substance of his house for love , it would utterly be contemned .

7. Though Fire may be quenched , yet Love cannot ; no , not by the greatest difficulties , nay , troubles and sufferings : which though they come pouring in continually , are so far from being able to suppress it , that they cannot abate it ; no , nor translate it to any other , from the person it loves : For , as it is inestimable in it self , so it cannot be purchased by Money ; nor will they whom it possesses , part with it for the greatest Estate that they might enjoy without it ; but perfectly scorn and reject such proffers . See Annot. [g] .

8. ¶ We have a little sister , and she hath no breasts : what shall we do for our sister in the day , when she shall be spoken for ?

8. And as for those that want it , or in whom it is but just kindled , it makes us very solicitous what we shall do for them : particularly for one that is as dear to us as a Sister ; but of a small growth in this most desirable quality ; and therefore not capable of that happiness which we enjoy : What shall we do for her , when it shall be said , The time is come that she should be disposed of in Marriage ; and yet it shall be said withall , that she is not fit for it ? See Annot. [h] .

9. If she be a wall , we will build upon her a palace of silver : and if she be a door , we will enclose her with boards of cedar .

9. We will not despair of her ; nor cast her off ; but be both patient with her , and do our utmost to make her such as we desire : Let her but be faithful and constant , and we will do for her , as we do for a Wall that is low ; which we pull not down , but build up higher , and adorn also with fair and goodly Turrets : or as we do with the Door of a noble House ; which , if it be too weak or too mean , we spare no cost to mend it , but enclose in a Case of Cedar . See Annot. [i] .

Little Sister .

10. I am a wall , and my breasts like towers : then was I in his eyes as one that found favour .

10. And our labour , I foresee , will not be lost ; for I hear her say , I am such a Wall ; and my Breasts rise and grow big like such Turrets : I am no longer of a low and despicable Stature , nor unmeet for his love ; but from this time forth I shall be acceptable unto Him , and find such favour with Him , as to enjoy all the happiness which He imparts to those that are most dear unto Him . See Annot. [k] .

11. Solomon had a vineyard at Baal-hamon , he let out the vineyard unto keepers : every one for the fruit thereof was to bring a thousand pieces of silver .

11. Which I will endeavour to answer by my best diligence in his service ; and from thence still promise my self a greater encrease of happiness : For though Great Persons let out their Lands to others ; as King Solomon doth the Vineyard he hath in Baal-hamon unto several Tenants , from every one of which he receives a vast revenue , besides the gain which they have to themselves as a reward of their labour ; ( v. 12. ) See Annot. [l] .

12. My vineyard which is mine , is before me : thou , O Solomon , must have a thousand , and those that keep the fruit thereof , two hundred .

12. Yet I will not commit the Vineyard which I am entrusted withal , to the care and management of other persons ; but cultivate it my self , with my utmost Industry : my own eye shall be ever upon it , and I will let nothing be wanting for its improvement ; and therefore , if he receive so much profit , beside the benefit that acrues to others , what Fruit may not I expect from a far better Soil than his , and from far greater pains and providence that I will use about it ? See Annot. [m] .

Bridegroom .

13. Thou that dwellest in the gardens , the companions hearken to thy voice : cause me to hear it ?

13. Which coming to the ears of her Beloved , He said to her in the presence of all that waited on her , Thou hast taken up a worthy resolution ; nothing can be more acceptable to me than that thou fix thy habitation in thy Vineyard ; nor canst thou possibly be better employed , to thy own as well as my content , than about the Gardens ( VI. 2. ) committed to thy Charge : and therefore ask what thou wilt of me , and I tell thee before all thy Companions , who are Witnesses of what I say , I will do it for thee . See Annot. [n] .

Spouse .

14. ¶ Make haste , my beloved , and be thou like to a roe , or to a young hart upon the mountains of spices .

14. I have nothing to desire but this , that Thou , who art my only Beloved , wouldst come and accomplish all these things : Make all the speed , that is possible , to come and save us , and perfect thy loving kindness to us ; such speed as the swiftest Creatures make to save themselves from danger : Let nothing hinder this ; but by thy love , which makes all things sweet and easie , overcome the greatest difficulties in thy way to us . See Annot. [o] .

ANNOTATIONS .

[a] Verse 1. ] This Verse , at first sight , looks like a repetition of the same desire wherewith he began this Book ; that they might be so happy as to see the Messiah appear , though it were but in his infancy ; which would transport them with joy , &c. And thus the Chaldee Paraphrast interprets it , of the time when the Messiah shall be revealed to the Congregation of Israel .

But if we consider what follows , it will be more reasonable to connect it with what went before : and to take it for a most ardent expression of love to the person before-spoken of ; with a desire to have more intimate familiarity with him ; such as a Sister hath with a Brother , when he is a sucking Child ; whom , if she met in the Street , she would not be ashamed to take out of his Nurses Arms into her own , and openly kiss ; and not imagine she should thereby incur any reproach or contempt .

This seems to be the most literal sense of the Words ; which may be applied to the open profession of Christianity , with the greatest confidence and security ; nothing being more innocent and harmless , than the love and service , wherein it engages its Disciples to their Lord and Master Christ . Who the more obedient any person is to God's commands , holds that man or woman the dearer to Him ; even as dear , as a Brother , Sister , or Mother , XII . Matth. 50. Which ( saith Grotius upon that place ) is the mystical sense of the Song of Songs . See more in my Preface .

[b] V. 2. ] This dear Lord ( i. e. the knowledge of Him ) she desires here to carry still further : till she had brought Him into the house , that is , into the Family of her Mother . Which may be applied unto the design of God , to awaken the Jews to believe on Christ , by bringing in the fulness , that is a vast number , of the Gentiles , XI . Rom. 25. Which the Apostle saith there , v. 15. would be life from the dead : Unto which the last Words of this Verse may be accommodated .

For after she had said she would lead him , or bring him down ; and then bring him into the house of her Mother ; she adds , thou shalt teach , or instrust me . Which agrees with what the Apostle there writes , v. 12. that if the fall of the Jews was the riches of the Gentiles ; that is , enriched them with the Treasures of Divine Wisdom and Knowledge , how much more would their fullness inrich them ? If we referr this Clause ( as we do ) to Mother before-named , the best sense I can make of it is this , By whom I was educated and instructed . And then follows her making Him drink of spiced Wine ( that is , making a great Feast for Him , IX . Prov. 2. where the most excellent Wine made the chiefest part of the Entertainment ) such Wine as makes those who are asleep to speak , VII . 9. Which effect , the receiving of the Jews again will produce ; as the Apostle tells us , when he saith , it shall be life from the dead : i. e. a most powerful Argument to enliven the most stupid Souls , and move them to believe in Christ .

Certain it is that Harekach , spiced or Aromatick Wine , denotes its fragrancy or delicious odour ; whereby the best Wines are discerned , as much as by their taste : and the Word we translate Juice signifies every where , Muste or new Wine : whereby the Prophets set forth something that works with greater power and efficacy than ordinary , IX . Zach. 17. And here , I doubt not , relates to something new and unusual : and , in the mystical Application , may signifie a greater fullness and power of the Spirit , than had been in former days ; working like new Wine in the hearts of those that received the Gospel .

All this is said to be done to Him , because , as Theodoret noted before , what is done to his Members , he takes as done to himself .

[c] V. 3. ] Who is here represented , as immediately condescending to her desires , and fulfilling her wishes : vouchsafing a new supply of the power of the Spirit , to support and comfort her in those labours of love for his names sake . Which were so great , that she is represented here , as spent and fainting away . So she had been before , Chap. II. 6. where see the meaning of these Words .

[d] V. 4. ] This Verse hath also been twice used before ; with no difference from what we read here , but that now the mention of Hinds and Roes is left out ; and yet he charges them with greater vehemence than ever . For the Hebrew Phrase here signifies , as much as what do you do ? why do you stir , &c. that is , by no means ; take heed how you disturb her . See II. 7. III. 5.

[e] V. 5. ] This seems to be the voice of her Companions , or Daughters of Jerusalem , mentioned in the Verse before ( and begins the last part of this Song ) admiring the new change they saw in her . For she was represented before as coming out of the Wilderness ( III. 6. ) but not leaning upon her Beloved ; as she is here . Which signifies her advancement unto a state of greater dearness to Him , and familiarity with Him .

The Word mithrappeketh , is not found elsewhere , and therefore variously translated by Interpreters . But most agree that it signifies , either closely adhering , or leaning , relying , and recumbring , as they speak : which L. de Dieu hath shown is the use of the Word in Neighbouring Languages . But there are those who think it imports something of pleasure ( and therefore the Vulgar takes in that sense with the other ; as I have in the Paraphrase ) and translate it flowing with the delights . For she having been in the Fields and Villages , visiting the Vineyards and other places ( VII . 11 , 12 , 13. ) is now introduced as coming back from thence , into the Royal City . Which being seated on high , in comparison with the Plains out of which she came , she is said to ascend , or come up : but that she might not be tired with the Journey , is represented as leaning upon the arm of her Beloved ( or as some will have it , lying in his bosom , as St. John did in our Saviours ) and laden with the delicious fruit before-mentioned ( VII . 13. ) Which excited the admiration of all that knew her , when they beheld the Grace of her Lord towards her ; together with her own Beauty , Riches , Ornaments , and Happiness .

The latter part of the Verse , all the Greek Fathers take to be the voice of the Bridegroom ; and so do many of the Latines . But some of them , and all the Hebrew Writers take them to be the Words of the Spouse ; because thee is of the Masculine Gender . Which soever way we take them , the sense is very hard to find . If we go the first way , the most natural sense seems to be , that He puts her in mind of the poor and mean condition , out of which He had taken her , into a state of the greatest friendship with Him : that she might not be vainly puft up , with the acclamations which were made to her .

But I have followed the Hebrew Points , in my Paraphrase , and understood the Words of stirring up his love towards her , when they were looking after the Plantations mentioned , VII . 11 , 12. Which was excited by the care and pains she took in that business ; like the pains of a Woman in travail : unto which Saint Paul compares the solicitude and care he had about the Galatians , that Christ might be formed in them . IV. 19.

Certain it is that chibbeláh is a Word which relates to the pangs of travailing Women , and therefore the LXX translate it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : so that if I have not conjectured amiss about the rest , my interpretation of the last Words is natural enough . For Caph similitudinis ( as they call it ) is frequently omitted in the Scripture , and to be supplied by the sense . Twice in this very Book it is wanting , I. 15. VII . 4. thy eyes are Doves , that is , as Doves : and in XVII . Prov. 21. and in his Father David's Psalms very often , XI . Psal. 1. How say you to my soul , flee a bird , i. e. as a Bird , to your hill : and to omit other places , CXIX . 119. Thou puttest away all the wicked of the earth , dross , i. e. as or like dross .

In like manner I take the last Words of this Verse , there ( viz. I stirred thee up ) as thy mother travailed in birth with thee , there , I say , like her that brought thee forth : i. e. by such pains as these I raised up thy love to me .

As for what is said by many Interpreters , concerning Eve's eating the Apple in Paradise , and thereby ruining all mankind ; there is no reason to think , either that she is the Mother here meant , or that Tappuach denotes an Apple , rather than Orange , Citron or such like Fruit.

[f] V. 6. ] These Words also , according to the Hebrew Points , are the Words of the Spouse ; beseeching her Beloved to keep her always in his mind , as one very dear to Him . For that was the end of having the Name , or the Picture of a beloved person , engraven on a Seal , or Jewel , and wearing it next the heart , or upon the arm ; that it might testifie their great esteem of such persons , and the constancy of their affection towards them , and that they desired they might never slip out of their memory . See XXII . Jer. 24.

Some think here is an allusion to the High Priest ; who carried the names of the Children of Israel , engraven in Precious Stones , not only upon his Breast , but upon his Shoulders also ; as may be seen , XXVIII . Exod. 11 , 12 , 21. and this , for a memorial before the Lord continually , v. 29. ( Which Interpretation may be confirmed by the Words of the Son of Syrach , XLV . Ecclus. 11. who saith , Aaron was adorned with Precious Stones , graven like Seals ) And they think withal , that Seal upon the heart relates to the inward affection ; and Seal on the arm , to the outward expressions of love and esteem .

And then follows the reason of this Prayer ; which proceeded from the vehemence of her love , which was grown to the heighth of jealousie ( which is nothing but the highest degree of love ) lest she should lose Him , as she had been in danger before , V. 6 , &c.

This love is said to be as strong as death : which is admirably expressed by Maximus Tyrius , Dissert. X. — wild Beasts are not terrible to it , nor fire , nor precipices , nor the sea , nor the sword , nor the halter , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. but even the most unpassable difficulties are got over by it ; the hardest things are presently mastered ; the most frightful easily surmounted , &c. it is every where confident , overlooks all things , overpowers all things , &c. But none express this , like St. Paul , VIII . Rom. 35 , 36 , 37 , &c.

There is no difficulty but in the last Clause of the Verse ( for as strong as death , signifies it to be insuperable ; so cruel as the grave , denotes it not to be moved by prayers , and entreaties , or any thing else . ) Where the Word reschapéha should not be translated , the coals thereof , but the arrows thereof are arrows of fire . That is , it shoots into the heart , wounds it , and burns there ; nay , inflames it vehemently by the wounds it gives ; as the Reverend and Learned Dr. Hammond hath observed upon LXXVI . Psal. 3. And so the LXX seem here to understand it , when they translate it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , its Feathers , or Wings , wherewith it flies , are Wings of fire . Which Wings or Arrows of Fire , are said , in the last Words of all , to be a most vehement flame , or rather it should be thus translated , which are the flames of fire of the Lord . So the Hebrew Word seems to signifie , being compounded of three Words , fire , flame , and the Lord : denoting mighty and exceeding scorching flames . Such compositions are not only to be found in other parts of the Bible ( II. Jer. 31. ) but in the Punick language also as Bochartus shows in his Canaan , L. II. C. 15.

Some translate it , Such flames are kindled only by the Lord . And then , if there be an allusion to the Breast-plate of the High Priest , in the beginning of the Verse , I fansie the conclusion may allude to the fire that went out from before the Lord ( IX . Lev. 24. and devoured the Sacrifices , as Love doth all manner of difficulties . This Fire was to burn perpetually upon the Altar , and never be suffered to go out , VI. Levit. 12. and therefore the best Emblem of love that could be found .

[g] V. 7. ] For it is unextingnishable as it here follows , Many waters cannot quench love . Which is a Metaphor , whereby prophane Authors also have set forth the mighty , unconquerable power of love . — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; &c. What new kind of conflagration is this ? ( saith Philostratus in one of his Epistles ) I am ready to call for water , and there is none to bring it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for a Quencher for this fire , is the most impossible to be found . If one bring it from the Fountain , or if he take it out of the River , it is all one ; for the water it self is burnt up by love .

By many waters are sometimes meant , in Scripture , many afflictions ( as is very well known ) which they that love , frequently endure , before they can accomplish their desire . But though there should be an inundation of them , we are here told , they cannot overwhelm , or overflow it ; as the Word we translate drown'd signifies : but it will still live and be uppermost , and prevail .

And such is its constancy , and satisfaction also which it hath in its own pleasures , it regards not riches at all ; but will rather be poor with one whom it affects , than enjoy great possessions with another person . Nay , it despises , and that with disdain , the offers of a mans whole Estate ; if that condition be imposed , of forsaking its love . Others may laugh , perhaps , at such persons ; but , it is all one , they smile at them again . So Theodoret and the LXX understand the latter part of this Verse , if a man give away all his substance in Charity , they will extremely despise him . That is , saith he , they that spend all they have , and their very lives , for the love of God , are set at nought by those that want such love . Other Interpretations of these Words I have expressed in the Paraphrase .

[h] V. 8. ] Here is another property of Divine love , which makes us solicitous for those that want it ; or have but the beginnings of it , and may be in danger to lose them . And this seems to be the Speech of the Spouse to her Companions , who were all troubled for a Sister ( that is , some Church ) which was of a small growth , and had no Breasts ; that is , was not ripe for Marriage . For all have Breasts ; but they do not rise and swell , till they are of such an Age , that they may be called Women , XVI . Ezek. 7. They enquire therefore what they should do for her , in the day when she shall be spoken for ? that is , demanded in marriage . Or when there shall be speech concerning her ; that is concerning this defect of hers .

[i] V. 9. ] Here He returns an Answer to that Question : which is , that He and they will take the greater care for her ; to raise her stature , and to bring her to perfection . For where there are good beginnings , we are not wont to forsake them : but rather to add to them and improve them . As for example , the Wall of a Building which we esteem , we do not suffer to fall to the ground , but strengthen and raise it : nay , adorn it sometimes and beautifie it with Towres and Pinnacles ; which we stick not to gild , that they may appear more gloriously . Or if it be a Door of a House , which we value , we let it not decay ; but rather case it with Boards of Cedar , to make it more durable , as well as neat and handsome : for Cedar is not apt to putrefie .

This seems to me the most simple Exposition of these Words ; and I do not think fit to trouble the Reader with that vast variety , which may be found in Interpreters . But only add , that they may very naturally be applied unto a Soul , or a Church in a state of imperfection ; but built upon Christ the Foundation : in this manner , Let her but be firm and constant , like a Wall , in her love to me , and I will not abandon the care of her ; let her but exclude all other , and open to me alone , and she shall never want any thing necessary to her perfection : for I will richly adorn her , and make her like the House of God Himself ; which is lined with Cedar .

[k] V. 10. ] And then this Verse , may be thus applied ( being her Answer ) I am resolved to do what thou requirest ( to be stedfast and faithful ) and already perceive the reward of my fidelity , &c. For these Words plainly relate to the foregoing , as I have expressed it in the Paraphrase : unto which I shall add nothing ; for if that be admitted , there is no difficulty in them . It being known to every Body , that shalom , peace , signifies all manner of happiness in the Hebrew Language : which is included also in our English Word favour , whereby we here translate it . For it signifies all the good things , that may be expected from the favour He bears to any person

[l] V. 11. ] And being thus favoured by Him , she now promises her diligence ( in this and the next Verse ) to do Him the best service , and to make the greatest improvements she could of the Talents committed to her . For though Solomon ( she here saith ) let cut his Vineyard , which he had in Baal-hamon , a place near Jerusalem , as Aben Ezra tells us ( which is followed by most Interpreters , few thinking it to be near Engaddi ) where abundance of people had Vineyards , and he a very large one : for it being let to several Fermers , every one paid him a thousand pieces of Silver , i. e. Shekels ( as much as to say , it brought him in a vast revenue yearly ; for a thousand is a Summ of perfection , CXLIV . Psal. 3. V. Micah ● . and other places , and the number of Farmers or Tenants , though not expressed , some think , to be ten ) yet she takes up another resolution ; which she expresses in the next Verse .

[m] V. 12. ] Where she saith she will her self look after the Vineyard committed to her trust ; and not leave it to the care of others . Which seems to be the meaning of the first Phrase in this Verse , My Vineyard which I have is before me , i.e. is under my eye ( as we speak ) and special care . Thus God's Judgments are said to be before David , XVIII . Psal. 22. that is , He took great care never to swerve from them .

It amounts also to the same sense , if we take this Phrase to signifie as much , as it is in my power , XLVII . Gen. 5. XL. Jer. 4. For then the meaning is , she kept it in her own hand , or occupation ; and did not farm it out to others .

And then the last part of the Verse signifies , that if Solomon made such a profit of his Vineyard , as that before-named ( besides two hundred Shekels ; which each of the Farmers got over and above for their pains ) though he did not dress it himself ; what would be the encrease , that she was likely to make by her own care and diligence in the business . That is , it was incredible what fruit she would reap by her pains : according to that of the Son of Syrach , XXIV . Ecclus 31 , &c. I said I will water my best Garden , and I will water abundantly my Garden-Bed , and lo , my Brook became a River , and my River became Sea , &c.

This seems to me the most natural sense of these two difficult Verses ; which Almonazir suggested to my thoughts . And that Solomon , not any other person , is here intended , Maimonides himself agrees ; who in his Treatise of the Foundation of the Law , C. VII . hath these Words : Wheresoever you meet with the name of Solomon , in the Book of Canticles , it is holy ; as the rest of the names there are : save only in that place , a thousand are to thee , O Solomon , &c. Others also add that place , III. Cant. 7. Behold the Bed which is Solomons , &c. Where the Masters say , it is a common name , as well as here .

These two Verses are ingeniously applied by some , to the far greater encrease of knowledge and goodness in the Church , than in the Synagogue : that is by Christianity , than by Judaism .

[n] V. 13. ] This Verse , according to the Hebrew Points , is the voice of the Bridegroom : who seems to commend the resolution she made , in the foregoing Verse . And he calling her the inhabitant of the gardens ( which are the same with the Vineyard before mentioned ) it signifies her perpetual care about their prosperity . In recompence of which He bids her , before they finish this interview , to ask what she will of Him , and it shall be done for her . Which , in short , is the summ of what the same Almonazir hath long ago conjectured to be the sense of this place .

[o] V. 14 ] Unto which she returns her Answer , in these Words ; and so shuts up this Song . Which seems to me to conclude as it begun ; with a desire that the Messiah would come , and make good all those things , that had been represented in these raptures .

The Word berach , which we translate make haste , is twice translated by the LXX 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to go or run thorow , to the very end . XXVI . Exod. 28. XXXVI . 32. And no doubt , denotes here most vehement and restless endeavours , in a speedy course : like that of a Roe Buck , or wild Goat rather ; whose agility , both in running and jumping is celebrated by all Authors , and said to be such as is scarce credible .

The young hart ( called here opher ) is still more swift and nimble than the old : the exceeding great fear wherein it is , adding Wings ( as we speak ) to its feet . Whence Xenophon saith , there is nothing comparable to their swiftness , when the old ones are absent , and they are pursued by Dogs : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. then there is no speed like to that of such young Harts , as his Words are quoted by Bochartus .

Who well observes ( L. III. C. XVII . Part. 1. de Animal . ) that the sense of the last Words ( upon the mountains , &c. ) is to be made out by adding one Word , in this manner , Be thou like the young Harts running ( or when they run ) upon the mountains of spices , i. e. the Mountains where Spices grow ; such as those mentioned IV. 6. Such perhaps was Bether , II. 17. ( where we meet with these Words before ) and I have sometime thought , that they should be so translated here , the Mountains of Besamim ; as there the Mountains of Bether .

But what these Mountains were we are now ignorant though this is certain , that the Creatures here mentioned were bred in the highest Mountains of the Country ; as Aelian testifies in the latter end of his fifth Book : The Harts in Syria are bred in their highest Mountains , Amanus , Libanus , and Carmel . For there they were safest and most secure from danger ; there it was difficult to pursue them , especially when they climbed up the steepest places . And therefore the Psalmist and the Prophet Habakkuk , when they would represent themselves as in a state of perfect security , say God had made their feet like hinds feet , and made them to walk upon their ( bamoth ) high places , XVIII . Psal. 33. III. Hab. ult. Which Words allude to the inaccessible Mountains , which those Creatures frequented ; especially the Females , that they might there secure their young ones . Besides , as there they could feed and bring forth their young most securely ; so there was the sweetest feeding .

In short , Solomon here seems to long for the first coming of the Messiah , as St. John doth for his last : who concludes his Book of the Revelation in the same manner as Solomon doth this : saying , Come , Lord Jesus , XXII . Revel. 20.

There are those who fansie that in the foregoing Verse the Bridegroom asks her consent , for the perfecting their love in Marriage ; and desires her in the audience of her Companions to lift up her voice and sing the Nuptial Hymn : Which she now , say they , in this Verse professes her self to be ready to do ; if He would but be present with her , and assist and direct her to do it aright . And then it is thus applied and paraphrased by the fore-named Almonazit .

Thou commandest me that I should with Morning and Evening Hymns and Songs celebrate thy Omnipotent Wisdom and Goodness , &c. vouchsafe then speedily to adjoyn the eternal force and flame of thy Holy Spirit unto my voice ; that in spirit , and truth , and sanctity of heart , I may sing thy praises : and not only with my mouth and sound ; but in my mind and heart especially , worthily worship thy incomprehensible Majesty .

Whence it is , that the Church , being moved by a Divine Inspiration , saith thus in all her Prayers .

O Lord , open Thou our lips : And our mouth shall shew forth thy praise . O God , make speed to save us . O Lord , make haste to help us .

Amen .

FINIS .

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