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 [Page 9]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 [Page 10]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 [Page 11]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 13 ^th 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; [Page 12]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: [Page 13] 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 18 ^th. 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 [Page 14]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 over­hard 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 [Page 15]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 [Page 16]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.

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 [Page 27]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 [Page 28]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; [Page 29]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 [Page 30]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.

[Page 31] [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 [Page 32]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.

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 [Page 42]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 bolds 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 [Page 43]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 [Page 44]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, [Page 45]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 [Page 46]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 [Page 47]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 [Page 48](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.

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. [Page 56]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 [Page 57]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 [Page 58]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 [Page 59]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, [Page 60]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.

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 [Page 71]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, [Page 72]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.

[Page 73] [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 [Page 74]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 [Page 75]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 [Page 76]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 [Page 77]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 [Page 78]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 [Page 79]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; [Page 80]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 [Page 81]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.

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, [Page 86]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 [Page 87]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.

[Page 88] [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 [Page 89]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.

[Page 90] 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.

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 [Page 102]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 [Page 103]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.

[Page 104] [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) [Page 105]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 ill­governed. 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.

[Page 106] [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 [Page 107]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 [Page 108]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 [Page 109]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 [Page 110]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 [Page 111]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, lets mercy prevail over judgment. The like admonition, saith he, is subjoined about Wis­dom: [Page 112]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 [Page 113]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 [Page 114]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 [Page 115]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 [Page 116]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.

[Page 117] [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.

[Page 118] [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 [...], [Page 119]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 [...]

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 [Page 127]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 oft­times, 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 [Page 128]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 [Page 129]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 [Page 130]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 Common­wealth. 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 [Page 131]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, [Page 132]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 [Page 133]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. [Page 134]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 [Page 135]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 [Page 136]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. [Page 137]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 [Page 138]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; [Page 139]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.

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 [Page 147]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,

[Page 148] [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 [Page 149]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.

[Page 150] 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. [Page 151]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 [Page 152]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.

[Page 153] [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 [Page 154]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 [Page 155]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 [Page 156]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 [Page 157]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 [Page 158]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.

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 [Page 166]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 [Page 167]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 [Page 168]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: [Page 169]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 [Page 170]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 [Page 171]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 [Page 172] 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 [Page 173]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; [Page 174]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. [Page 175]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 [Page 176]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.

[Page 177] 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.

[Page 178] 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. [Page 179]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 [Page 180] 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. [Page 181]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, [...], [Page 182]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 [Page 183]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: [Page 184]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 [Page 185]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 [Page 186]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 [Page 187]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.’

ANNOTATIONS.

[a] Verse 1.] Charity being the Subject of his Dis­course in the first six Verses of this Chapter (as was [Page 193]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; [Page 194]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 [Page 195]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 [Page 196]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 [Page 197]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 [Page 198]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.

[Page 199] [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.

[Page 200] [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 [Page 201]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.

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,

[Page 209] 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 [Page 210]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, [Page 211]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 [Page 212]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 dim­sighted, 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.

[Page 213] [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 [Page 214]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 [Page 215]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 [Page 216]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.

[Page 217] 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 [Page 218]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 [Page 219]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 [Page 220]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 Almond­tree 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 [Page 221]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 [Page 222]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 [Page 223]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 [Page 224]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 [Page 225]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.

[Page 226] 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 [Page 227]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 above­mentioned, 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, [Page 228]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 [Page 229]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 [Page 230]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 [Page 231]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.

[Page 232] 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 [Page 233]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 [Page 234] 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 oft­times 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 [Page 235]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.’

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 [Page 8]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.

[Page 9] 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 [Page 11]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; [Page 12]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 [Page 13]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 [Page 14]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 [Page 15]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 [Page 16]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.

[Page 17] 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, [Page 18]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. [Page 19]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.

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.

[Page 25] 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 [Page 26]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.

[Page 27] [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 [Page 28](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. [Page 29]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, [Page 30] 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 [Page 31]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.

[Page 32] [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. [Page 33]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.

[Page 34] [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 [Page 35]applied to the State of the Church, when there were many breaches and rents in it: but the other plainer and more literal.

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.

[Page 40] 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.

[Page 41] [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 [Page 42]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 [Page 43]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, [Page 44]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, [Page 45] 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.

[Page 46] 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.

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 [Page 52]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; [Page 53]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 [Page 54]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, [Page 55]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 [Page 56]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.

[Page 57] 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 [Page 58]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 [Page 59]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.

[Page 60] [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 [Page 61]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 [Page 62]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 [Page 63]the Christian life; but its 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; [Page 64]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, [Page 65] 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 [Page 66]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,

Where [...] (the attribute of smell) which we com­monly translate venerable, and is so rendred in the ancient Glossary, signifies most excellent. For by [Page 67]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, Olive­yards, 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 [Page 68]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 South­wind 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 [Page 69]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.

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 [Page 75]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 [Page 76]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 [Page 77] 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 [Page 78]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 [Page 79]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 [Page 80] 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 [Page 81]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 [Page 82]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 [Page 83]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 [Page 84]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 [Page 85]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. [Page 86]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 [Page 87]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 [Page 88]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 [Page 89]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.

[Page 90] 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, [Page 91]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 [Page 92]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 needle­work, 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, [Page 93]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 [Page 94]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.