weight of it having lost their power to support him his teeth likewise so rotten or worn away or fallen out that they cannot thew his Meat and the sight of his eyes which were wont to show him things at a great distance now so failing him that he cannot know one man from another though they stand hard by him See Annot. c. 4. And the doors shall be shut in the streets when the sound of the grinding is low and he shall rise up at the voice of the bird and all the daughters of musick shall be brought low 4. Is this the time to gain acceptance with God when he is despised by men and excluded the publick Assemblies because his voice is so low that no Body can hear him Nay his Lips look as if they were closed and fall so inward that he can but mumble by reason of the loss of his Teeth the weakness of his Lungs and the defect of other Instruments of Speech Nor can he recruit himself as he was wont by rest for sound sleep departs from his eyes and he wakes as early as the Birds but is not pleased at all with their Songs his hearing being so dull and flat that he is not moved by the best Musick in the World though he listen and incline his ears unto it with never so much diligence See Annot. d 5. Also when they shall be afraid of that which is high and fears shall be in the way and the almond-tree shall flourish and the grashopper shall be a burden and desire shall fail because man goeth to his long home and the mourners go about the streets 5. For joy and all such pleasant passions being fled away melancholy fear alone remains which makes him scarce dare to tread in the High-way much less his head is so giddy to go up a Pair of Stairs nay he thinks himself unsafe in the strongest Fortress Such is the feebleness of Old Age which looks venerably by its Grey Hairs but they are an early sign of approaching death and are made contemptible by his crumpled Shoulders Hips and Back which as they are of themselves a sufficient Load so are relieved and supported by no bodily pleasures the very desires of which now fail him for there is but a very short step between him and his Grave unto which if he be carried with the usual Solemnities it is all his Friends can do for him See Annot. e 6. Or ever the silver cord be loosed or the golden bowl be broken or the pitcher be broken at the fountain or the wheel broken at the cistern 6. Remember therefore thy Creator while the noble Faculties of sense and motion remain intire and are strong and lively for the time will come and that will be very unfit for this or indeed any other business when they will be totally disabled the Nerves for instance will shrink up and be dispirited the Brain it self and all those precious Vessels wherein it is contained be of no use at all unto thee For the very Fountain of Life the Heart will fail and the Veins and Arteries no longer carry the Blood round the Body but the motion will cease by the decay of that power which now thrusts it forward in a contitinual Circulation See Annot. f 7. Then shall the dust return to the earth as it was and the spirit shall return unto God who gave it 7. And then what remains but that the Soul and Body being parted they go to their several Originals The Body tho' now so fair a Fabrick to the Earth out of which it was taken according to that ancient Doom passed upon it Dust thou art and unto dust thou shalt return but the Soul unto God to be judged by him according to what it hath done in the Body since He sent it thither See Annot. g 8. ¶ Vanity of vanities saith the preacher all is vanity 8. And if this be the Conclusion of all our labours I have reason to conclude this Book as I began it and listen I beseech you again to him who proclaims nothing to you but what he hath proved in this Discourse that there is no solid satisfaction to be found in any thing here below where all things are both full of care and trouble as well as uncertain and perishing and therefore it is the height of folly to take great thought for this present life and to lay up nothing for the life to come See Annot. h 9. And moreover because the preacher was wise he still taught the people knowledge yea he gave good heed and sought out and set in order many proverbs 9. Perhaps you may still think otherwise and therefore I have this now to add and so shall summ up all I have said that I am as likely to judge aright as another man being indued with Wisdom from above by an extraordinary gift of God 1 Kings III. 12. IV. 30 c. whose Goodness also I have imitated in communicating my knowledge freely unto others Nay knowing that by sloth or envy the greatest Wisdom may be lost the more I understood the more diligent I was in informing others Nor did Divine illuminations make me either neglect my own Studies or other mens inventions but I listned unto all from whom I might hope to learn any thing and both weighed what they said and also made an exact search into things my self of which that not only the present Age but Posterity also might reap the benefit I have gathered together and aptly disposed and fitted to all capacities abundance of excellent pithy Sentences for instruction in Wisdom and Vertue 1 Kings IV. 32. See Annot. i 10. The preacher sought to find out acceptable words and that which was written was upright even words of truth 10. Thus I that preach these things have employed my pains in seeking with no less diligence than covetous men do for money both the most pleasant and the most useful and most certain Knowledge and having found what I sought I may safely affirm that Nothing is said by me but what ought to be most acceptable being apt to give the greatest contentment and delight Nothing written by me but what I found in the Divine Writings or is so exactly agreeable thereunto that it is a straight and faithful Rule of life there is nothing frivolous or doubtful in them but they contain the most solid Wisdom as sure and true as truth it self See Annot. k 11. The words of the wise are as goads and as nails fastned by the masters of assemblies which are given from one shepherd 11. And there is the same power in them as there is wont to be in all the acute Sayings of those that are wise and good to excite and stir up the minds of slothful men to the practice of Vertue that there is in a Goad to prick the dull Oxe forward to draw the Plow Nor do they only sting and move the mind for the present but are apt to stick as
into the Well Melancthon by Cistern understanding the Stomach the Word signifying saith he a profound Cavity takes the Wheel for the Guts adjoining thereunto which are wrapt about one another in a kind of Circular form and make the Mesentery look like a Wheel Which Grotius seems also to have had in his mind But taking it for granted that a Wheel being an Instrument of Circulation is the Hieroglyphick of something that goes and makes a round in us I think Dr. Smith's conjecture is most probable that hereby is meant the great Artery with all its Branches which is the great instrument of rotation or circulation in the Body of man and so evidently thrusts the Blood forward that we perceive its Pulses forcing the Blood along its Cavity in the Wrists the Temples and other Parts of the Body Without which Instrument to compel it the Blood that naturally tends home to the heart would go no further And then the Cistern from whence this Wheel forces the Liquor and conveys it through all the Parts is the left Ventricle of the Heart to which this great Artery is annexed and from whence it ariseth For a Cistern is a Vessel made on purpose to receive a due proportion of Water and to keep it till the time of use and then conveniently to pass it into Vessels that are prepared to receive it from thence And such is the left Ventricle of the Heart which in its Diastole as they call it receives the Blood that is brought into it from the Lungs and then keeping it there a little doth in its Systole pass due proportions thereof into the great Artery to be dispensed as was said before And for this end there are little Valves or Falling doors placed at the entrance and at the going out of this Cistern which are like Cocks to let in and to let out and by their opening or shutting give convenient passage or stoppage to the Liquor which continually runs that way And so the breaking or shaking in pieces as Forsterus translates the Word of this Wheel is the ceasing of the Pulse so he in another place translates it trodden down i. e. suppressed by the decay of the instruments of Pulsations which can no longer perform that work Which being absolutely necessary for the preservation of life the ceasing of it is death g V. 7. And so the Body made of a mouldering substance being no longer a fit habitation for the Spirit and therefore deserted by it which held the parts of it together shall crumble again into the Earth out of which it originally came according to that Sentence passed upon Adam in the beginning Dust thou art and unto dust shalt thou return III. Gen. 19. This Body was no better in its first Principles and though now we are very fond of it as if it were some goodly thing yet when the Spirit leaves it it will appear to be indeed but Dust But the Spirit the nobler part of man being of an higher Original shall return to God who sent it into the Body to be disposed of by Him according to the Sentence that he should pass upon it For the Chaldee Paraphrase's Explication of the latter part of this Verse is very apposite It shall return that it may stand in judgment before God For Elohim the Word here for God in the Hebrew Language signifies a Judge As in the place above-mentioned 1 Sam. XXVIII 9. There is a Sentence not much unlike to this I have observed in Plutarch's Consolatory Discourse to Apollonius upon the death of his Son where he alledges amongst a great many other this Saying of Epicharmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h V. 8. And now having thus demonstrated his first Proposition he elegantly repeats the Exordium or entrance of his Book as is here observed by St. Hierom whose Words are so significant that I cannot but translate them as an excellent Gloss upon this Verse For since all the labour of mortal man of which Solomon hath disputed in this whole Book amounts to this That the Dust returns to its Earth and the Soul returns thither from whence it was taken it is an excess of vanity to labour for this world and to gather nothing for the future where he is to live for ever and to be judged according to his behaviour here This only may be added That here he enters upon the Conclusion of his Discourse and divides it into two Parts as he had done the foregoing Book First He summs up what he had said in the six first Chapters concerning the false ways men take to happiness in this Verse which he backs by several serious Considerations in those that fol ow unto Verse 13. Where secondly he summs up what he hath said from Chap. VII to this place concerning the true way to happiness which lies only in a due regard to God and his Commandments i V. 9. The first Word of this Verse is variously translated and the whole Verse applied by Interpreters either to confirm what was said before concerning the false methods men take to happiness as if he had said I have done when I have told you that you may believe me who am sufficiently able to inform you and not think to meet with better information from other mens Writings or from your own experience or as an introduction to what he intends to say ver 13 14. concerning the right method to be happy Which he prepares the Reader to attend unto and receive into his mind first by asserting his own great Authority in this Verse who the wiser he was the more desirous he was both to teach and to learn And then the weighty Doctrine which he taught v. 10. And the great usefulness of it v. 11. The like to which they would find no where else v. 12. It is not very material which of these ways we take but I have had respect to both in my Paraphrase where I have expressed the sense so fully that I cannot think fit to enlarge any further upon this Verse But only note that Luther and he alone I think expounds the first Words thus not absurdly nor disagreeing with the Hebrew Text There remained nothing to the Preacher but that he was wise c. He understood and taught aright and took a great deal of pains which was a great satisfaction to himself but he saw little or no success of it in others who would not be governed by his Advice c. k V. 10. This Verse runs thus word for word in the Hebrew The Preacher carefully sought to meet with desirable words and the writing of uprightness and the words of truth Where writing may refer both to what he read in others whether Divine or Humane Authors and to what he wrote himself and so I have expounded it in the Paraphrase which he commends from three Heads pleasure or delight usefulness and certainty Some fansie that Solomon wrote a Book called Catub Jascher the Writing of Uprightness or Jascher
Effigies Reverendi in Christo Patris D Simonis Patrick Eliensis Episcopi A PARAPHRASE UPON THE BOOKS OF ECCLESIASTES AND THE SONG of SOLOMON WITH ARGUMENTS to each Chapter and ANNOTATIONS thereupon By SYMON PATRICK D. D. Now Lord Bishop of Ely LONDON Printed by W. H. for Luke Meredith at the Star in St. Paul's Church-Yard MDCC To the Right Reverend Father in God and the no less Honourable HENRY Lord BISHOP of LONDON one of His MAJESTY'S most Honourable Privy Council MY LORD WE see in Your Lordship such a plain and familiar Example of that Wisdom which SOLOMON preaches in the Book of ECCLESIASTES that I am invited thereby to this boldness of prefixing Your Lordship's Name before the Paraphrase I have made upon it and upon the Book that follows it A Wisdom which hath raised Your Mind above the deceitfulness of Riches and of all Worldly Glories a Divine Wisdom which hath raised You above your self and made the faithful service of God and of the King the sole scope of all Your Endeavours It is a token surely of the Divine favour towards us and ought to be reckoned among the felicities of our Sovereign's Reign that a Vertue so active and laborious in doing good is placed in such a wide and capacious Sphere as that wherein Your Lordship moves From whence Your influences are no less powerful than they are benign stirring us up to industry and quickning us by Your own great Example to do our Duties uprightly and unweariedly in our several Stations Some small service I hope I have performed in the Explication of these two holy Books In the first of which according to the ancient Opinion the foundation is laid for a due progress unto the other the Mind not being fitted for such sublime thoughts as lye hid under the Figures in the Book of Canticles till it hath learnt by the Ecclesiastes the vanity of all earthly Enjoyments and by looking down upon them with contempt be disposed to value heavenly Blessings To this purpose Origen discourses in his Preface to the Song of Songs Which is a Depth into which I have adventured to dive though it hath been famous as one speaks for the shipwrack of many great Pilots who went too far as I conceive and sought for more there than is to be found and therefore miscarried Which Rock I have carefully avoided and steered my Course by such a clear and certain Direction which I thought I espied in other holy Writings that if I have kept my eye stedfastly fixt upon it I am satisfied hath not misled me but carried me to the right sense of this admirable Piece of Divine Poetry Which I trust I have made so evident that if the Readers will seriously consider the Rise and Ground I have taken for my Exposition even they who have made bold to prophane this Book with their wanton imaginations will hereafter look upon it with reverence If in any Part of this difficult Work I have mistaken my way Your Lordship I know hath the Goodness not only to pardon the errours of my weakness but to accept of the sincerity of my endeavours to do Honour to the Holy Scriptures by representing them to the best of my power in their native Beauty that is simplicity unto the eyes of those who have the heart to make them their Study Praying God to continue Your Lordship a long Blessing to this Church by Your prudent steady and obliging Conduct in the Government of us who have the happiness to be under Your particular care I remain MY LORD Your most humble and dutiful Servant S. Patrick THE PREFACE I. THis Book not carrying in the front of it the express Name of SOLOMON it hath emboldned some to take the liberty of intitling other Authors to it Hezekiah for instance whom the Talmudists make to speak those Words in the entrance of it The words of the Preacher c. Or Isaiah as R. Moses Kimchi with some other Jews fansie Or to name no more Zorobabel whom Grotius in his Notes upon Chap. XII 11. conjectures to have appointed certain men to make this Collection For so he would have the word COHELETH translated a Collector or Heaper up of Opinions rather than a Preacher II. But there are so many passages in the Book which agree to none but Solomon that it is a wonder so great a man as Grotius should be led away from the common Opinion by such slight reasons as I shall presently mention For instance there never was any Body that could truly speak those words which we read v. 16. of the first Chapter but only Solomon For neither Hezekiah nor Josiah nor Zorobabel kept such great State as he did much less excelled him in Wisdom And who but he could boast of such things as are mentioned Chap. II. v. 4 5 6 7 8 9. to represent the splendour wherein he lived above all that had been before him in Jerusalem Or on the contrary Who had such reason as he to make that sad complaint Chap. VII 26 c. of the mischief he had received by Women And to omit the rest those words in the last Chapter v. 9 10. can belong to none but him who set in order many Proverbs as appears in the foregoing Book III. Which things are so convincing that Grotius is forced to acknowledge that Zorobabel caused this Book to be composed in the Name of King Solomon for he was no King himself but a Governour under the King of Persia repenting of his former vain and sinful life Which very acknowledgment carries in it a plain solution of the principal Argument whereby he was led to this odd Opinion Which is that he finds some words in this Book that are no where to be met withal but in Daniel and Ezra and the Chaldee Interpreters Which makes it probable he thinks that it was written after their Captivity in Babylon But supposing Solomon to write here as a Penitent after he had frequented the Company of many Outlandish Women of whom we read 1 Kings XI 1 2. it need not seem strange to us that he had learnt the use of many of their words And so notwithstanding this Objection he may still be thought to have been the Author of this Book himself which the Hebrews generally conceive to have been written by him towards the end of his Reign after he had tried all manner of pleasures even to an excess Besides in other Books of Scripture there are words for the signification of which we are fain to have resort unto other languages and particularly the Arabick because they are not to be found elsewhere in the Scripture and yet for all that might be pure Hebrew according to the language which was then spoken when such Books were written IV. But it is not fit to stay any longer in the confutation of such a weak reason as this which hath no force in it though it be the best he hath to make us think of any other
Author of this Book than Solomon Who if he did not write it himself it is certain spake the things contained in it and calls himself the PREACHER because of the great gravity and dignity of the Subject whereof he treats of which he was wont to speak frequently Chap. XII 9. desiring it might be understood and laid to heart by the whole Congregation of Israel as the Word Coheleth seems to import which in the Aethiopick language signifies a Circle or a Company of men gathered together in the form of a Circle as Ludolphus hath lately observed For the scope of this Discourse is concerning the chief Good or happiness of man the great end he should propose to himself all his life long Which is not that he shows which men generally follow but that which is generally neglected For most men mind nothing but just what is before them which they will find at last as he had done by sad experience to be mere vanity utterly unable to quiet their minds Which must therefore seek for satisfaction in something else and after all their busie thoughts designs and labours come to this Conclusion that to fear God and keep his Commandments is the happiness of man who ought therefore to use all the pleasures of this World which is the only Good it can afford us with a constant respect to the future account we must all make to God V. This it appears by the beginning and the end of this Book is the Scope of it Vnto which they that will not attend are wont to pick out here and there a loose Sentence which agrees with their desires and then please themselves with a fancy that they have got Solomon on their side to help to maintain their infidelity Not considering what he asserts directly contrary in other places Where he presses the greatest and most serious reverence to Almighty God IV. 17. V. 1 2 c. VIII 12 13. XII 13. together with a remembrance of the future Judgment III. 17. XI 9. XII 14. Works of mercy and charity also whereby we may do good to others XI 1 2 c. and the contempt of those frivolous pleasures which draw our hearts from God and from good works II. 2. VII 2 c. All which plainly shew that those words which seem to countenance men in their neglect of Religion and open a Gap to licentiousness are only Opinions which he intends to confute according to the method he had propounded to himself in this Book Wherein he first represents the various ends men drive at which in the very entrance of it that men might not mistake his meaning he pronounces to be so vain that he had not words significant enough to express their vanity and then their different Opinions about God and his Providence and their own souls and what thoughts he himself had tossed up and down in his mind which at last came to that resolution I mentioned before wherewith he ends his Book In the close of which to give the greater weight unto what he had said he adds this That these were not only the result of his own thoughts but the judgment of other Wise men with whom he had consulted Let no man therefore deceive himself to use the grave words of Castalio as some I wish I could say a few have done who not minding the end and drift of this Book but having met with some one place in it that seems to favour their beloved lusts lay hold on that Scrap alone and with that endeavour to defend their licentious course of life As if they expected they should find God just such a Judge hereafter as they are of themselves at present VI. To comprise all in a few words The sense of the whole Sermon as we may call it seems to be comprehended in this Syllogism Whatsoever is vain and perishing cannot make men happy But all mens designs here in this World are vain and perishing Therefore They cannot by prosecuting such designs make themselves happy The Proposition is evident in it self and needs no Proof The Assumption therefore he demonstrates in the six first Chapters by an enumeration of Particulars as I shall shew in the Argument before or Annotations upon each Chapter And then proceeds in the rest of the Book to advise men unto the best course to make themselves happy evidently proving all along from this inconstancy and vanity of all things here that he who wishes well to himself ought to raise his mind above them to the Creator of the World and expecting to give an account to Him so to demean himself in the use of all earthly enjoyments that he devoutly acknowledge his Divine Majesty fearing and worshipping Him and doing his Will Such indeed is the dulness of Mankind that hearing all was but vanity they might condemn every thing as evil and hurtful and declaim too bitterly against this World Which was so far from Solomon's intention that having explained the vanity of all our injoyments here and the vanity of humane cares solicitous desires and endeavours he perswades all men to be content with things present to give God thanks for them to use them freely with quiet minds living as pleasantly and taking as much liberty as the remembrance of a future account will allow void of anxious and troublesome thoughts what will become of them hereafter in this life VII But it may not be amiss perhaps to give a larger account of this Sermon and let the Reader see in what method it proceeds For many men imagine it to be a confused Discourse which doth not hang together and therefore have explained this Book only by giving an account of the meaning of each Verse as if it were a distinct Sentence independant on the rest like those in his Proverbs But Antonius Corranus a most excellent person in a small Discourse of his upon this Book written above an hundred years ago hath drawn such a Scheme of it as I believe will satisfie those who consider it that Solomon proceeds after an exact order to deduce what he intended And therefore I will translate the sense of what he saith into English which is to this purpose VIII The design of the Author is to find out and to shew What it is in which the chief good and compleat felicity of man doth consist As appears by this that reflecting upon various things in which men place their happiness at the end of his Discourse upon every one of them he rejects them as utterly insufficient for that purpose but continues his search so far till at last he finds it and declares in the concluding Epiphonema that he had been seeking it through the whole Discourse saying the summ of the matter is this Fear God and keep his Commandments for this is the whole of man Now there are two principal Parts of the whole Sermon The first of which contains a recital and confutation of mens false Opinions about their Chiefest Good the other
them without any offence to God as well as without hurt to our selves And he teaches us how we may without a preposterous solicitude and anxiety about events enjoy all things in the Fear of God with tranquility and satisfaction of mind at present and at last by the same Fear of God and observance of his Commandments arrive at a never-dying felicity To conclude He intersperses through the whole Discourse abundance of Common Places both Philosophical and Theological which are so fitted to make us every way more learned more prudent and more pious that we shall find great use of them in all the passages of our lives XIV Thus that learned Spaniard concludes his Preface which I have contracted that I might set before the Readers eyes in one short view both the design and the procedure of the Discourse Of the former the Design there is no doubt and the latter is very regular as it will further appear in the explication I shall give of it Wherein I have not followed this Author throughout in every Part of this Division of the Book because though for the most part I take it to be accurate enough yet I think in several places I had reason to differ from him and take another way to make the connexion more easie and natural and the sense thereby more clear and evident I beseech God that the pains I have taken herein may not be in vain but prove an effectual means both to make the mind of Solomon in this Book better understood and to turn all our minds from these frivolous things about which now they are too much employed unto the solid and full Good which here he recommends to us Who may be the better trusted in what he saith because he had tried what satisfaction could be found in all manner of enjoyments here and it could not be objected to him that he disparaged the World merely because he could not get any share in it or had not the liberty which was necessary to enjoy it For no man ever had greater plenty or gave a greater loose to his desires but after all the experiments he could make came to this resolution which he had better have taken at first that Religion and Vertue are the only things can make a man happy And perhaps as God suffered St. Thomas to doubt of our Saviour's Resurrection for the greater confirmation of our Faith by the satisfaction he at last received so he let this great man go astray that by his dear-bought experience he might teach us this Wisdom to keep the closer to God in faithful obedience Which it will be a very great shame it we do not learn who live under the instruction of a greater Master than Solomon the Son of God himself By whom we are taught these things in a more effectual manner not only by his Doctrine but by his whole life and by his death in which he declared the greatest neglect and contempt of this World and that his mind was wholly set upon the other And what a blessed sort of Reformation would it be if as Erasmus somewhere admirably speaks we would all lay aside our dissensions strifes and quarrels and study the Lessons our Lord hath taught us Whose business it was in this World to form unto Himself a people that should wholly depend on heaven and placing no confidence in any Earthly support or comfort should be after another manner rich after another manner wise after another manner noble after another manner potent in one word after another manner happy designing to attain felicity by the contempt of those things which are vulgarly admired A people that should be Strangers to filthy lusts by studying in this flesh the life of Angels that should have no need of Divorce by being able to mend or to bear all manner of Evils that should be wholly ignorant of Oaths as those who neither distrust nor will deceive any body that make not the getting of Money their business having laid up their Treasures in Heaven that should not be tickled with vain glory because they refer all to the Glory of Christ alone be void of ambition as disposed the greater they are to submit themselves so much the more unto all men for Christ his sake that should be unacquainted with wrath much more with revenge as studying to deserve well of those who deserve ill of them that should be so innocent in their behaviour as to force commendations even from Heathens that should be born again to the purity and simplicity of Infants that should live like the Birds of the Air without care and solicitude among whom there should be the greatest concord nothing different from that which is between the Members of the same Body in which mutual Charity should make all things common that whether there were any good thing it should help to supply him that wanted or any evil thing it should either be removed or mitigated by the good Offices of others who should be so wise by the teaching of the Holy Ghost so live according to the example of Christ as to be the Salt of the Earth the Light of the World like a City on an Hill conspicuous to all the Country round about whose abilities whatsoever they are should make them forward to help others to whom this life should seem vile Death desirable out of a longing for immortality who should neither fear tyranny nor death nor the Devil himself relying upon the invincible power of Christ alone who should act in all things so as to be ever prepared and ready for that last and most to be wisht for Day when they shall take possession of true and of eternal felicity A PARAPHRASE ON THE Book of Ecclesiastes CHAP. I. ARGUMENT In the eleven first Verses he lays the foundation of his following Discourses and makes his way to the proof of what he intends viz. That nothing here can make us solidly happy by shewing how empty all things are and how short a time a man hath to possess them and that while it lasts he can only enjoy the same empty things over and over again till he be cloyed with them And then v. 12. he enters into a particular consideration of the insufficiency of humane Wisdom and knowledge alone to give us full satisfaction though this be one of the very best things wherein men place their felicity Which Discourse continues to the end of the Chapter 1. THE words of the preacher the Son of David King of Jerusalem 1. THese are the words of him who thought the name of a Preacher or Publick Instructer of Gods people to whom he calls aloud in this Book to mind what he saith concerning the supreme Good of Man no less honourable than that of the Son of King David whom he succeeded in his Throne and reigned after him in the holy City Jerusalem See Annot. a 2. Vanity of vanities saith the preacher vanity of vanities all is vanity 2. That
in a zealous passion much less in a melancholy mood but remember that I have long sat upon a Throne ruling over God's own peculiar people in that City which is the very School of Wisdom where I wanted nothing either for the body or the mind and had both opportunity and ability to make tryal of all things wherein men place their happiness and therefore may be believed when I declare nothing but from my own experience See Annot. g 13. And I gave my heart to seek and search out by wisdom concerning all things that are done under heaven this sore travel hath God given to the sons of man to be exercised therewith 13. And being thus instructed with all the helps and assistances that the power of such a King could afford I applied my mind in the first place and set my Wits to work with all imaginable care and diligence to search into the nature of all Creatures here below thinking I should be happy if I could but find out the causes beginnings and progresses of things especially the counsels contrivances and endeavours of Mankind with the events of all their actions But alas I soon found that this was a tedious business in which when I had travelled a great way I met with small satisfaction nay found it to be the torture of the mind unto which God hath condemned mankind as a punishment for their vain curiosity and gross negligence of heavenly Wisdom See Annot. h 14. I have seen all the works that are done under the sun and behold all is vanity and vexation of spirit 14. And having now finished these Studies and taken a serious view of all that falls within the compass of humane knowledge I cannot say that they have given me any solid contentment for we can know but little and what we do know of natural things doth us small service it puffs us up indeed like Wind but gives no nourishment it fills us with Notions but of little or no use and therefore vexes us at last and breaks our heart to consider that we have spent so much time and so many thoughts which have even eaten up our Spirits to so little purpose See Annot. i 15. That which is crooked cannot be made straight and that which is wanting cannot be numbred 15. For as there are inexplicable difficulties in all sorts of knowledge of which no man can give an account so with all our study we cannot get skill enough either to prevent misfortunes or to remove out of the way that which crosseth our designs much less to alter the nature of things no not so much as in our own Constitutions nor to redress the disorders in Government the defects in which and in all other things and conditions we are so far from being able to supply that we cannot number them and yet the folly of Mankind represents every thing to their desires as if it were completely good and wanted nothing to make one happy See Annot. k 16. I communed with mine own heart Saying Lo I am come to great estate and have gotten more wisdom than all they that have been before me in Jerusalem yea my heart had great experience of wisdom and knowledge 16. I my self still persisted in my reach after knowledge though I found it so painful and so unsatisfactory thinking within my self that there was this Good at least in it that it had gotten me a very great Name and raised me so high in all mens opinion that I was noted for the wisest person that had ever been in these Parts of the World there being no sort of knowledge wherewith my mind was not stored in great abundance See Annot. l 17. And I gave my heart to know wisdom and to know madness and folly I perceived that this also is vexation of spirit 17. And as the nature of all knowledge is to excite a thirst after more this made me apply my mind more earnestly to comprehend not only the greatest but the meanest matters to mark for instance the actions and occupations of mad men and Fools as well as the motions of wiser persons but I perceived that to be pleased merely with fame was to live upon Air and it was an afflicting thought to observe how little the most of the World tho' they thought themselves very wise differed from Lunaticks and distracted Folk See Annot. m 18. For in much wisdom is much grief and he that increaseth knowledge increaseth sorrow 18. So that though knowledge be the most excellent of all other Earthly Goods being the Ornament of the mind which is the best part of us yet this also is insufficient for our happiness because after it hath cost a man infinite pains and sometimes exhausted his spirits and made him melancholy and morose nay thrown him into many Diseases to acquire that little Wisdom he can attain which raises also more doubts than it can resolve and meets with troublesome opposition from various Opinions that clash against it it cannot but fill him with indignation to find folly generally applauded more than his wisdom and grieve his very soul to see that it is dangerous for a man to know more than his Neighbours and that he is so far from being able to remedy what is amiss that he is hated if he endeavour it and rewarded with reproaches for his care of the publick good See Annot. n ANNOTATIONS a V. 1. The Wisdom Vertue and Dignity of an Author making his Work more valuable and regarded Solomon or he who composed this Book from what he had heard him deliver or found in his Writings begins with his Quality not merely as a King and as the Son of a Great King and of a great people in a famous City but which was most of all considerable as a publick Instructor having ability and authority to inform all men where they should find that happiness which they ignorantly sought but could not meet withal This he proclaims with a loud voice desiring serious attention to such a weighty Discourse and that they would often recollect as he had done all which may be the import of the word Koheleth * See Preface num IV. how frivolous and trivial all those things are which most men pursue with the greatest earnestness b V. 2. This is the Subject of this Book to show how sensless it is to place our happiness in these frail and inconstant things that we enjoy upon this Earth which he not only pronounces but proves to be mere emptiness So Vanity signifies and what is consequent upon that dissatisfaction trouble and affliction See Psal LXXVIII 33. And this beyond what can be expressed for our Translators take it to be a word of the same import with Tohu which is used in the Hebrew language when they would signifie that of which they speak to be so trivial that it is below less than nothing XL. Isai 17. And yet Solomon is not content with this single word but doubles it to
God and by Christ and by the holy Ghost and by the Majesty of the Emperour which next after God was to be loved and honoured L. 2. Cap. 5. Where he adds this remarkable reason for it because to him when he hath remarkable the Name of Augustus faithful Devotion is to be performed and all vigilant service paid as unto a present and corporeal God The violation of which Oath though made to an Heathen Prince how heinously God takes even as a despising of an Oath made to himself and a breach of his own Covenant those terrible threats do sufficiently demonstrate XVII Ezek. 12 13 14 c. especially v. 19.20 Which are denounced against Zedekiah who rebelled against the King of Babylon who had made him swear by God 2 Chron. XXXVI 13. Some of the Pharisees were the first that we read of who would not take this Oath of Allegiance but as Josephus tells us L. XVII Antiq. Cap. 3. boasting themselves to be the most exact Observers of the Law of God and therefore the most in his favour while they were full of inward pride arrogance and fraud dared openly to oppose Kings and presumed by their motions to raise War against them and annoy them refusing saith he to take the Oath when all the Jews had sworn to be faithful to Caesar Of this Sect he adds there were above six thousand who were so far from lessening their crime by this refusal and making what they did against his Authority to be no Rebellion that it heightned it very much and was in it self a piece of Rebellion they having a natural Allegiance unto him by being born his Subjects There are some who from the beginning of this Verse argue this Book not to be Solomon's because he saith of himself I observe the mouth i. e. Commandment of the King So they translate the first words which the LXX translate as we do and so do the Chaldee the Syriack and Arabick Interpreters For though the Hebrew word be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ego I it signifies nothing to this purpose because he doth not say I observe but simply I do thou observe There being a distinctive Note between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I and what follows showing that it is a short Form of Speech to be supplied by some such word as this I say or I command or counsel or rather charge thee And the reason perhaps why the principal Verb was omitted might be as the learned Primate of Ireland Usher conjectures because no word could be found significative enough to express the deepness of the Charge Some may think that I have dilated too much upon this Verse but they may be pleased to consider how useful if not necessary it is at this time when men begin again to plead the lawfulness of resistance Which is so plainly condemned in this Place that the most learned Assertors of the Old Cause were extremely puzzled to make it agree with their Principles in the late times of Rebellion There is one who in his Book called Natures Dowrie Chap. 21. calls in the assistance of a great many Hebrew Doctors to help him to another Translation of the words and yet after all is forced to acknowledge that our English is right enough and is content to admit it with this Proviso that the King manage well the affairs of the Common-wealth As much as to say do what they would have him c V. 3. The first word in this Verse is capable of several senses which I have endeavoured to express in the Paraphrase For it originally signifies such a passion and perturbation particularly that of anger and terror as makes a man precipitant in his motions being translated sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the LXX And the meaning of the Wise man is that in pursuance of the foregoing counsel v. 2. we must take care if we desire to live happily to suppress our passions and not to show the least discontent with the Government especially not hastily and rashly to fling our selves as we speak in a fume out of the Kings presence on any occasion much less receive his Commands with impatience or which is worst of all incur his just displeasure by sullen disobedience For though we may think to escape the effects of it we shall find our selves deceived Princes having long arms as the Phrase is to reach those that offend them though they flee never so far from them This is the sense of v. 3. d V. 4. And it is further enlarged in this Verse where Symmachus translates the first words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Command of the King is authoritative carries such authority with it that it will be executed For the word Shilton from whence learned men have not unfitly derived the Titles of Sultan and Soldan denotes such a power as over-powers and cannot be resisted like that of Death v. 8. to which all must submit And so it follows in the end of this Verse Who may say unto him What doest thou i. e. first Who hath any authority to call him to an account as much as to say none hath but God alone According to that of an eminent Rabbi quoted by the forenamed Primate in the entrance of his Book about Obedience No Creature may judge the King but the Holy and Blessed God alone To allow the people either collective or representative to have power to do it is to make them Accusers Judges and Executioners also in their own cause and that against their Sovereign Nor secondly Can any man safely attempt it but he shall meet with punishment either here or hereafter Which is no new Doctrine but the same with that of St. Paul as Luther here honestly notes they that resist shall receive to themselves damnation which none shall be able to avoid Therefore it is safest simply to obey Magistrates Which he repeats again upon v. 7. A man cannot do better than simply to obey So Preachers saith he should exhort the tumultuous and seditious For judgment vengeance or punishment is ordained and decreed by God to all the disobedient which none shall escape And thus much the Author of Natures Dowry is forced to acknowledge from the evident light he saw in this place that the scope of the words is that as we tender our own safety we ought not to withstand the Magistrate in his Edicts which are consonant to the Word of God And it is Wisdom saith he out of Elisha Gallico an Hebrew Interpreter in a private man when the Magistrate enjoins what is repugnant to God's Will to remove out of his Dominions rather than contest with him Which some conceive to be imported by the word telec go out or go away in the foregoing Verse e V. 5. From whence he again concludes it is the most prudent course as well as most honest to comply with those that have authority over us in a dutiful obedience or
taken away from thee which now thou wilt not bestow upon needy people c. c V. 3. In this Verse he illustrates both the Duty and the reason of it The former by the Clouds which are a fit Emblem of Charity the second by the Trees which can bring forth Fruit no longer than they continue joined to their Root from which being separated they bear no more nor can be fixed to their Root as the Clouds may be filled with Water again So I have interpreted the latter part of this Verse which Grotius understands as if it meant no more than the foregoing Do good to men without distinction like him who when he cuts down a Tree regards not which way it falls I omit other Interpretations and shall only mention Maldonate's Gloss upon this Verse which is ingenious enough He urges us saith he to do good while we live by two Reasons First From the profit of it because we shall receive more than we give like the Clouds which receive from the Earth but a thin Vapour which they return to it in most copious Showres The second From the impossibility of being in a capacity to do good when we are dead for then like a Tree we must continue as we are when Death seizes us and never be restored to our former condition again Corranus alone as far as I can find expounds the latter part thus in his Annotations A Tree in what place soever it is planted there abides and brings forth Fruit and so ought we to help others by all manner of means in whatsoever place or time we live And he takes North and South for all Parts of the World If any think fit to apply this unto the unalterable condition wherein we must remain in the other World like a Tree cut down which if it fall toward the North cannot change its positure and turn to the South they cannot follow a fitter Gloss upon the Words than this of Luther's If the Lord find thee in the South that is fruitful and rich in good works it will be well but if in the North that is barren of good works it will be ill with thee Howsoever thou art found so thou shalt be judged and so thou shalt likewise receive d V. 4. And then follows here an Admonition to take the first opportunity of doing good and not to deferr it because now it may seem unseasonable and we fansie it may do better another time Which the Lord Bacon extends unto all other things as well as Alms. There is no greater or more frequent impediment of action saith be in the Conclusion of the First Chapter of the VIIIth Book of Advancement of Learning than an over-curious observation of decency and of that other Ceremony attending on it which is too scrupulous election of time and opportunity For Solomon saith excellently He that observeth the Wind c. We must make opportunity oftner than find it And thus that great Prince Xerxes otherwise not very prudent speaks very discreetly in Herodotus L.VII. Be not fearful of all things nor consider every thing minutely for if in the considertion of business thou wilt weigh every thing alike thou shalt never be able to do any thing And thus Melancthon understands this place As events are not in our power which he takes to be the meaning of v. 3. so he that will have certain and circumscribed events that is such and such things come to pass before he act will never attempt any thing And so a great Divine of our own expounds it If we will suspend our resolution till we can bethink our selves of something free from all inconveniencies in most of our deliberations we shall never resolve upon any thing at all God having so tempered things that every commodity hath its incommodiousness every conveniency some inconvenience attending it which many times all the wit and industry of man is not able to sever Bishop Sanderson's Sermon upon 1 Corinth X. 23. p. 245. Saint Hierom also elegantly accommodates these Words to negligent Pastors who will not preach but when the people are very desirous to hear and there is a fair Gale breathing to favour their design And gives this Advice to us Do not say this is a fit time that is unprofitable for we are ignorant what is the way and what is the will of the Spirit which dispenseth all things e V. 5. In this Verse he seems to pursue the same Metaphor of the Wind which blows uncertainly and no body knows whence nor from what causes And therefore from our ignorance of that and indeed of all other things which we are here conversant withal of our own Soul for instance which our Translators understand by the Word Ruach Spirit and of our own Body or of that vis formatrix how it goes about its Work to make this Body of ours in the Womb which may possibly be meant by Spirit XXXIII Job 4. CIV Psal 30. Solomon perswades us not to presume to know how God intends to order the course of this World in his over-ruling Providence and therefore to do our Duty and leave events to Him f V. 6. Imitating the Husbandman with which Metaphor he began this Discourse and now concludes it who not knowing which will prosper sows both early Corn and late So Symmachus understands this Verse to be an allusion to those that sow some very forward Seed which perhaps may hit when that which is sown at the ordinary time doth not Or perhaps both may succeed and bring forth Fruit to their great enriching Others take morning and evening only to signifie all times g V. 7. I have continued this Verse with the foregoing and supposed what all Interpreters do in the third and fourth Verses that the comparison is imperfect there being only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hermogenes speaks the Proposition of the Sentence and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which answers unto it left to be made by the Reader Which I have supplied from the sense of the whole foregoing Discourse in this Chapter Others think a new Discourse here begins for the Conclusion of the whole Book and that after all he had said of happiness he advises every one to think of another life and not expect to find it in this Or as some understand him his meaning is Now you have seen wherein happiness doth not and wherein it doth consist therefore do not either imagine there is none at all here in this World or that it is greater than really it is But take a middle course which I have shown you and look upon this life as having pleasure in it but not absolutely perfect yet such as our condition will permit begun here and to be completed in another World h V. 8. The beginning of this Verse I have expounded according to the Hebrew where the Words run thus as St. Hierom himself translates them If a man live many years let him rejoyce in all these things
dibre emeth the upright Words of Truth of which as there is no certainty so I see no probable grounds to assert it Only we know he wrote a great many more Books than we have 1 King IV. 32 33. 2 Chron. XXXV 4. And see Josephus L. VIII Antiq. C. 2. l V. 11. Some connect this with the foregoing Verse in this manner The Preacher sought to find out the words of the Wise c. And so the Words run exactly in the Hebrew But we may take this Verse by it self supplying the Word are as we do in our Translation and look upon it as a commendation of these wise Words which doth not in the least alter the sense I have had respect to both and comprehended also in my Paraphrase two of the Interpretations which one difficult Phrase is capable of viz. Masters of the Assemblies Which may be translated divers ways more literally out of the Hebrew than we do who add the Word by before them which is not in the Original For the last Words which we translate Masters of Assemblies may be attributed to Nails in this manner As Nails fastened whereby things are joined together Nails being the Instruments of gathering or bringing those things together which were separate or thus retaining the Words of our Translation the Masters of Assemblies are as fixed Nails or the Masters of Collections such judicious Authors as make excellent Collections of Apophthegms and smart Sayings Stick in the Mind as Nails do in Planks Or the Principal the choice Collections viz. of Wise men mentioned in the beginning of the Verse are as c. or it may in the same sense be connected not with Nails but with the Words following the Masters or Authors that collect wise and pithy Sayings have their Gifts from one and the same Shepherd So ungrounded is the fancy of Grotius who from hence conjectures that there were several persons appointed by Zerobbabel whom he takes for this one Pastor to collect the Sentences of this Book and put them out under the name of Solomon Who himself may rather be thought to be this one Pastor or King who employed if we interpret the Words this way many persons to make Collections of which he afterwards made use as he saw cause This seems to be certain that he here gives the reason of this concise and sententious way of Writing because such acute Sayings not only stir up and quicken slothful minds for the present as a Goad stimulates the dull Oxe to labour but penetrate deep and stick fast in the memory collecting also the thoughts affections and resolutions to one certain Point or Scope and gathering together a great deal of sense into a few Words As those Words baale a syppoth Masters of Assemblies or Authors of Collections may I have sometimes thought be understood Such a Collector was that Great Man Julius Caesar who gathered a Book of Apoththegms and showed by that he thought it more honourable unto him if he changed himself as it were into Tables and Codicils in which the prudent and grave Sayings of others were registred than to have his own Words hallowed like Oracles as some vain Princes corrupted by flattery have affected Though divers of his own Speeches as the Lord Bacon observes L. I. de Augm. Scient C. 7. are truly such as those which Solomon here describes full of vigour and efficacy insomuch that by one word alone he appeased a mutiny in his Army But after all that may be said on this Subject since I find not only the Vulgar but the LXX making out the sense by adding the Word per and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we do the Word by in our Translation before Masters of Assemblies I have in the Paraphrase followed that Interpretation also m V. 12. And in this Verse have adhered to the same Translation which understands the first Words as if he had said Beyond these things do not trouble thy self For so they may be translated exactly and what is above or more than them that is the the words of the wise beforementioned my Son be warned or be enlightned observe these well and trouble thy self no further Be content with a few good Precepts of the Wise and do not involve thy self in many Books For what is necessary may be learnt without much labour out of a short Book if men will be wiser than they need they will but trouble themselves to no purpose There being no certainty of most things no satisfaction when we go beyond the known and acknowledged Principle and Precepts of Vertue but what one man asserts another confutes and when we think we have written excellently another Writer starts up and discovers abundance of errours and so Volumes are multiplied without end and we are led into long disquisitions without any satisfaction to the mind but with much weariness to the Body and great loss of precious time which had better be spent in digesting and practising such short useful and necessary Instructions as these He doth not absolutely condemn many Books for there are not a few of the Divine Writings and about the same thing but Books about needless things and that dilate too much upon things necessary rather tiring than instructing And he condemns the levity of those that are always reading but never meditating running over such a Book as this presently and then going to another not so profitable and never returning to this again So I take it in short Content thy self with this Book and such like and do not turn over many Authors to learn how to be happy For goodness and truth are included in certain Bounds but wickedness and lyes sine fine sunt are without end as St. Hierome here notes Who observes also that perhaps he adviseth us to study brevity and to mind the sense more than the words directly contrary to the Philosophers and Doctors of the World who to assert their false Opinions use abundance and great variety of Words but the Divine Scripture brevi Circulo coarctata est is confined to a small Circle and as much contracted in Words as it is dilated in sense The Hebrew Word bahag which we translate study Aben Ezra says in the neighbouring Languages signifies reading and so we translate it in the Margin n V. 13. To teach us to contract our labours into as small a compass as we can he summs up in a few Words the sense of his whole Discourse in this Book which he calls the conclusion or end of the matter of all that can be said on this Subject the whole sense of the Sermon succinctly delivered unto which therefore every one should confine his endeavours It is this to work his Soul unto such a due regard of the Divine Majesty standing in awe of him as his Lord Overseer and Judge that he take care to observe all his Commandments without which all Religion is vain and fruitless And these two things the fear of God or devotion and
who being in fear of ravenous Birds flies into Clefts of Rocks and to secret Holes in steep places to preserve her self The Church is so often compared by Christ to a Dove in this Book that it is fit to give some account of it And Bochartus de Sacr. Animal p. 11. L. I. C. 4. takes this to be the principal if not only reason of it to signifie her to be his only Beloved and that He alone also is most dear to her For in Doves there is a wonderful love observed by many Authors between those that are once paired who never part but keep faithful the one to the other And so are a fit Emblem of the Church whom the Apostle saith he had espoused to Christ as a chaste Virgin 2 Cor. XI 2. let me see thy Countenance that Word which we translate countenance or aspect may be rendred shape or fashion denoting all the comely proportions of the Church by her likeness to her Lord Christ o V. 15. Take us the Foxes Foxes abound in Judea and are observed by abundance of Authors love Grapes and to make great devastations in in Vineyards Insomuch that Aristophanes in his Equites compares Souldiers to Foxes spoiling whole Countries as they do Vineyards Now the Prophet Ezekiel comparing false Prophets to Foxes XIII 4. it hath bed all Interpreters in a manner to understand by Foxes in this place Hereticks who appeared very early in the Church and therefore are compared to young Foxes in regard of their known craft and subtilty windings and turnings shifts and evasions whereby the more simple sort especially and such as were newly converted compared here to tender Grapes as the Church it self is to a Vine were in danger to be undone unless a timely care was taken to prevent it And therefore this Verse seems to be an Answer to the Churches Prayers flying to her Lord for refuge Who seeing her danger not to be greater from Tyranny than from false Teachers calls upon his Companions that is the Apostles Bishops and Pastors of the Church to look after them and to take them in their craftiness And that whilst they were young in the beginning that is of their appearance in the World because their vain bablings were apt to encrease to more ungodliness and their words did eat as a Gangrene c. 2 Tim. II. 16 17. Especially when the Church was but newly planted and those Seducers applied themselves chiefly to such as had but newly received the Faith or to weak and unsettled people who were easily caught by them unless great care were taken to discover their frauds and to confute their Sophistry Which was the taking of these Foxes as Theodoret expounds it And St. Bernard also who observes that he saith take to us the Foxes that is Sibi Sponsae to Himself and to his Spouse As much as to say if it be possible let them be reconciled to the Catholick Church and brought back to the true Faith If that could not be then other methods succeeded and the Apostles delivered up such dangerous Deceivers unto Satan which was a punishment that included in it bodily affliction that they might learn not to blaspheme 1 Tim. I. ult p V. 16. My beloved is mine c. As the former Verse was his Answer to the Churches Prayers so this is the Churches acknowledgment to Him for his care together with a profession of such firm adherence to Him as sutes with the name of a Dove which he had bestowed on her v. 14. he feedeth To feed viz. his Flock is to have his abode among them See VI. 2. q V. 17. Until the day break c. All that she desires further is only his gracious presence with her which she begs in this Verse He would vouchsafe her upon the Mountains that is those steep places mentioned before v. 14. where the Church was fain to Worship Him in great secret because of the present danger especially while any Disputes and Controversies remained about the Jewish Ceremonies which were a great disturbance to the Church as well as the afflictions and persecutions she endured which are compared to the night and darkness as the other to shadows turn my beloved The Word turn doth not suppose Him absent but only that He did not immediately attend or show the regard He had to her Prayers in distresses like a Roe See Chap. VIII v. ult mountains of Bether Bether is the same with Bethel these two Letters r and l being easily and often changed as Bochartus hath observed in his Geograph Sacra Part. 2. L. I. C. 33. in many instances As for Example an Island in the Persian Gulph is indifferently called Tyrus and Tylus and Tavila in Spain is the same with Tabira and Caralis in Sardinia the same with Calaris c. In another Work indeed of his de sacris Animal he takes mountains of Bether for Mountains full of Clefts Which would agree well with what went before v. 14 and might be handsomely applied to the State of the Church when there were many breaches and rents in it but the other plainer and more literal CHAP. III. ARGUMENT Here begins the third of those interlocutory Discourses which compose this famous Song part of which only is contained in this Chapter In which the Bride and her Companions speaks all but one Verse which seems to be spoken by the Bridegroom For whose coming she still longs and is introduced full of solicitude about it Which proved not in vain but was gratified with so much satisfaction in the hope of it that as He takes care it should not be disturbed so all her Companions rejoyce exceedingly in it For those are the two parts also of this Chapter In the first of which she testifies her earnest desire to find Him who filled her with joy when she had got a sight of Him in the four first Verses in the second they that attended on her after He had renewed his former charge v. 5. are transported with joy to behold the multitude of his Followers and the greatness of his Royal Glory Which is the sense of the rest of the Chapter Spouse 1. BY night on my bed I sought him whom my soul loveth I sought him but I found him not 1. MAny have been my thoughts about Him who by what the Prophets have foretold of Him is become the Beloved of my Soul But though I have sought Him in the greatest retirements and when my mind was most composed and that one night after another though with a diligent search I have sought Him in all the holy Books yet I can find no more than predictions and shadows of Him which assure me He will come but cannot bring me to the sight and clear knowledge of Him See Annot. a 2. I will rise now and go about the city in the streets and in the broad ways I will seek him whom my soul loveth I sought him but I found him not 2. Whereupon I resolved to
Captivity of Babylon and under that shadow their greater salvation by Christ viz. the earnest desire of the Church for the coming of Christ which Solomon expresses by the passionate longings he found in himself to see that blessed day By night And so by night may be understood that dark time which was before his appearing when good men sought for Him and had many Dreams and Visions about Him but could meet only with the shadows and images of Him which signified Him to come but did not exhibit his very presence to them Of which neither the Temple nor the Sacrifices nor the sacred Books could discover any thing clearly but was represented here to Solomon in a Vision he had of Him and of the Church which was espoused to Him after he had sought a long time and groped every where after Him in that dark night wherein they lived So as I said the night may be expounded for such a dismal condition were they in just when He appeared IV. Matth. 16. I. Luke 79. on my bed This is expounded with strange variety by Interpreters some understanding hereby the bed of affliction others the bed of ease and pleasure others of weakness and infirmity c. But I have taken both bed and night in the most simple sense to signifie the time and place for most composed thoughts according to the meaning of IV. Psal 4. b V. 2. I will rise now To rise up signifies more active diligence than before had been used go about the City By the City may be understood Jerusalem that is the whole Church of the Jews whereof it was the Head and therefore the Figure of the Church of Christ in future times LXII Isai 5 6 7. XII Hebr. 22. in the streets c. Schevakim which we translate Streets are the lesser thorow-fares in the City or the Streets of lesser Cities as Rechoboth are the greater wider Streets or rather the Streets of the Royal Capital City signifying here his search both in the lesser and the greater Assemblies of God's people c V. 3. The Watchmen that go about c. By Watchmen I understand the Prophets and such like excellent persons who instructed the people III. Ezek. 17. XXXIII 6 7. of whom he asks if they saw Him whom he sought after From which Word I gather that he speaks of such as were anciently called Seers of whom he saith he was found that is they showed him something of the Messiah d V. 4. For so it follows here in this Verse that not long after his Discourse with them he found Him whom his soul loved i. e. came to the knowledge or had a sight and enjoyment of Him In which Vision looking upon Him as actually come he endeavours to retain Him and to bring Him into the Temple there to show Him to all the pious Worshippers of the Divine Majesty For that is literally the House of my Mother As Cheder Corathi the Chamber of her that conceived me I take to be the inward part of that House or the most Holy place e V. 5. And there He expresses his affection to him that is to the Church whose passionate desires Solomon here represents in the four foregoing Verses in the same Words as He had done before in the foregoing Chapter ver 7. where this Verse is already explained f V. 6. Who is this c. Here begins a new Vision which he had of multitudes of people gathering unto Christ like a Cloud of Smoak which fills his Companions with great admiration For it is their voice which we read in this Verse where the Word zoth may be translated either what or who and by the Wilderness may be understood the forlorn condition wherein men were before not only in Gentilism but even in the Jewish Estate Which made it more wonderful that the Church should come thus richly adorned expressed here by the Perfumes of her Garments to be brought in State and Pomp to the King's Palace there to be espoused to Him But all that gave up themselves to Him becoming thereby an holy people were highly esteemed by Him and therefore compared here to the Pillars of Smoak as I take it that went up every day from the Altar of Burnt-offering at the Temple before mentioned and ascended in a strait Line like a firm Pillar that was not in the least moved from its uprightness though the Wind blew never so boisterously So the Jews report in Pirke Avoth C. 5. and in other Books where these are reckoned among the ten Miracles which were seen in the Temple that the greatest rain never put out the fire and the most vehement winds never dispersed or in the least bent the smoak but it went up stedfastly to heaven And how acceptable such persons were to Christ is further represented by the sweet Perfumes which were burnt upon the Altar of Incense For Solomon I conceive here alludes in the last Clause of this Verse to that composition which God ordered to be made of sweet Spices for his own service at the Tabernacle which none might presume to imitate or make use of in other places XXX Exod. 34 35 c. g V. 7. Behold his bed c. And here is further represented in the same Vision the happy condition of the Church signified by the Bed of Solomon in Society and fellowship with Christ of whom Solomon was a Type both in his Royal Person and State and Marriage as appears from Psal XLV whose Bed or Throne for the Thrones of the Eastern Kings were in the form of a Bed or Couch wherein more persons than one might sit III. Revel 21. was secured by the most valiant men in the Kingdom Who are said to be threescore a determinate Number being named as the manner is for an undeterminate Though some conceive that Solomon doubled the number of that Band of mighty men which was in David's time which consisted of thirty 2 Sam. XXIII 13 23. In the end of which Chapter v. 39. we read also of thirty and seven persons who were of great note for their valour To whom if we add the eleven Princes mentioned in 1 Kings IV. beginning and the twelve great Officers which had the care of making provision for his houshold in the several Provinces v. 7. they make just this Number of LX. And may be lookt upon as a Figure of that strong Guard which is about the prosperity and happiness of the Church which is defended by Angels who are mighty ones indeed and very numerous LXVIII Psal 17. and all ministring Spirits for those that are Heirs of salvation I. Heb. ult nay the most mighty of the heavenly Host it may be easily proved if this were a place proper for it are the Guardians and Protectors of Christianity h V. 8. because of fear in the night And do all of them unanimously oppose the spiritual wickedness i. e. wicked Spirits in high places who seek to destroy the Church VI. Eph. 12. and may be meant
and the following Verses He seems to descend to a particular description of the several parts of her Beauty as He had done before Chap. IV. 1 2 c. And He doth it in the very same Words for the most part to assure her that He had still the same Esteem of her and kindness for her and that notwithstanding what had happened it had not altered her so much as to abate any thing of his affection or to make her appear otherwise in his eyes than she had done This seems to me to be the true reason of this repetition others are given by Theodoret and other Authors And first He begins with the commendation of her eyes as He had done IV. 1. though in other Words For so the first Clause of this Verse may be translated turn thine eyes towards me the Hebrew Phrase signifying not only to turn ones self from another but sometimes to turn towards them as 1 Chron. XII 23. And then we are to conceive that He speaks to her as one ashamed to look upon Him whom she had so much disobliged and bids her take more confidence for He was still in love with her If we follow the common Translation I take the sense still to be the same that she need not trouble her self any further for she had prevailed in her sute to be restored to his favour The looking of the eyes towards one is as much as entreating and petitioning which He tells her she might cease by bidding her turn her eyes away from Him But it is most ordinarily taken for an amorous expression as if He had said her eyes were so bright and dazling he could not bear the passion they excited Of the latter part of the Verse see an account upon Chap. IV. 1. f V. 6. There is no difference between this Verse and that in IV. 2. but only in one Word which alters not the sense And as harechelim sheep was to be fetcht from hence to supply the sense there so another Word hakketzuboth even shorn is to be fetcht from thence to supply it here g V. 7. This is also exactly the same with the latter end of the third Verse of the IVth Chapter The LXX have also the first part but they might as well have added all that there follows which is here omitted h V. 8. Here most think Solomon alludes to the number of his own Wives who were fewer they suppose in the beginning of his Reign as Bochartus himself gathers from these Words in his Epistle to the now Bishop of Winchester p. 126. and that then he composed this Song before he let the Reins of his lust so prodigiously loose as afterwards we read he did 1 King XI 1 c. But it is not at all likely that he had so many as are here mentioned while his mind was filled with such Divine raptures as these And therefore I suppose he alludes to the custom of other Princes in the East who besides their principal Wives that were solemnly espoused and endowed had also another sort who were neither and yet were Wives called by the Hebrews Philagshim Concubines And such a difference the Romans antiently made between her whom they called Matrona who was only taken in marriage and her whom they called Materfamilias who was taken also to order and govern the Family and whose Children inherited As may be seen in Aulus Gellius L. XVIII C. 8. where he confutes Aelius Melissus a conceited Grammarian who had started other ungrounded Notions of these Words And then threescore and fourscore are only a certain number for an uncertain not the precise number of these Wives and Concubines Theodoret thinks by these are mystically intended several Ranks of Christians in the Church some more some less perfect But they discourse better in my Opinion who rather accommodate these to the several sorts of Heretical and Schismatical Churches some of which gloried in the multitude of their Followers and in their wealth and splendour but Christ hath only one Catholick Church more glorious than them all put together as it follows here in the next Verses And thus in effect R. Solomon Jarchi and some other Hebrew Expositors understand these Words with application to themselves Abraham and his Posterity say they till the Descendants from Israel were threescore in number compared here to Queens The Sons of Noah and their Descendants unto Abraham were fourscore compared to Concubines The rest who came from Cham Ishamael and Esau could not be comprehended under a certain number And so the meaning is Whatsoever kindness God had for the rest of Abraham's Posterity or of Noah's not to mention Cham Ishmael and Esau yet I have chosen saith God my people Israel whom I have espoused to my self by Circumcision and by the Law and by Sacrifices c. i V. 9. This Verse needs not much Explication wherein the Spouse is opposed to all the forenamed Beauties who are constrained to confess her preheminence The Hebrew word for one signifies also onely and an onely Child is as much as a beloved Child As appears by this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely begotten and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well-beloved are Words of the same import in the New Testament And if such an only Daughter be also barah choice we translate it or pure as the Word originally imports free from all blemish that is a perfect Beauty it makes her still more dearly beloved It is in vain to enquire here who is the Mother intended in this place for his love is only compared to the love of a Mother toward such an onely Daughter who hath ingrossed as we speak all the excellent qualities that are in any other person Which forced the Daughters to admire her so saw her signifies they lookt upon her with admiration and the Queens to bless her and the Concubines to proclaim her praises Thus it is most likely the latter part of this Verse should be interpreted the Daughters saw her and the Queens blessed her and the Concubines they praised her For though the Jews now have otherwise distinguished the Words by their Accents yet Maimonides I observe distinguishes them as I have done in his Preface to Seder Zeraim St. Cyprian from this and such like places of this Book IV. 8 12. V. 1. proves there is but one onely holy Catholick Church making this Observation Epist 75. Edit Oxon. we see one person every where mentioned and no more because the Spouse also is one c. k V. 10. This some take to be the beginning of a new part of this Song and Theodoret in particular here begins his IVth Book of Commentaries upon it but I look upon these Words as the praises and commendations which the Queens and Concubines before-mentioned bestow upon the Spouse with admiration and astonishment at her transcendent Beauty They need no explication being of known signification onely it is fit to note that to make the Elegy more magnificent the speech grows
feet was discerned which were wont to be set with Gemms as we learn from many Authors I shall name none but the Book of Judith because what Greek or Roman Writers say about their own Shooes is not material where Sandals are mentioned as a part of the bravery wherein she set forth her self to deceive Holofernes X. 4. And with these she is said in her Song to have ravished his eyes XVI 9. See also III. Isai 18. Now the Feet not being here considered as naked in all reason we ought not to expound the next Words of the naked Thighs the discovery of which had been immodest but of the clothing of them round about For so that Word we translate Joints is expounded by others the circuit or as the LXX their whole proportion or model which was as fine as the Ornaments that adorned them So Chelaim signifies which R. Solomon here observes is an Arabick Word denoting not Jewels as we translate it but the fine attire and trimming wherewith Women deck themselves to set off their beauty Which agrees with what follows The work of the hands of a cunning Workman Where Workman also signifies not any Artificer but a Goldsmith who as Bochart hath observed made Wires Laces Wreaths Rings and such like little Ornaments of Gold and Silver as Women used The Chaldee Paraphrase applies all this to the peoples going up three times a year to the publick Feasts as R. Solomon before-named expounds also that place in LII Isai 7. How beautiful upon the mountains are the feet c. Which with more reason others apply to their return into their own Country out of Captivity and the Christian Writers apply to the Apostles going through the World to preach the Gospel Whose stedfastness herein may be also here represented though I see not why it may not as well be applied to Christians going cheerfully to worship God in their publick Assemblies b V. 2. The Garments I doubt not of these Parts are still described in this Verse For what resemblance hath the Belly it self of any person which it had not been seemly neither to describe unto an heap of Wheat set with Lilies And they seem to me to have had in their eyes that Apparel of wrought Gold mentioned XLV Psal 13. and represent that part of it which covered the Belly to be of raised or embossed Work resembling an heap of Wheat By which it is possible may be meant many Sheaves of Wheat embroidered round about as the Kings Daughters raiment was XLV Psal 14. with Flowers especially with Lilies And then this was a Figure wherein Harvest was represented which is no unlikely conjecture for anciently nothing was more honourable than to follow Tillage or Pasturage From whence it is that we find in the latter end of Homer's 18th Iliad that the device contrived by Vulcan in Achilles's Shield were Reapers cutting down ripe Corn and the King himself standing in a furrow and providing a Dinner for them Now in the very midst of this Work I conceive there was a Fountain which I take to be the meaning of the first Words of the Verse Thy Navel is a round Goblet which wanteth not Liquor that is a great Bowl or Basin was wrought in the Center of the Embroidery full of Water which ran continually from above into it Or a Conduit running with several sorts of Liquors into a great Bowl Unto which the Word hammazog importing a mixture seems to incline the sense The Word agan which properly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the LXX translate it a great Bowl or Basin is used by the Chaldee Paraphrast for a receptacle of Water in Fountains or in Ditches As in IV. Judg. 11. where the Valley or Plain of Agannaja of Bowls which was in Kedesh is interpreted by Kimchi the Field in which were many Pits or Trenches like to Bowls full of Water This seems to be a plainer Interpretation than that of Zanchez who fansies this to have been some Jewel that hung down from her Girdle upon the Navel which was of this form round like the Moon And the Chaldee Paraphrast understood it to be of this Figure when he applies it to the Head of their School who shone in the knowledge of the Law like the Circle of the Moon and seventy Wise men round about him like a Heap of Wheat What is the mystical meaning of this Hieroglyphick Vesture as it may be called is very hard to say It may be applied to the two Sacraments which the Church administers to her Children the Font in Baptism being represented by the former and the Sacrament of the Lord's Supper by the other part of this Figure c V. 3. This Verse hath been explained before IV. 5. I only observe that the Chaldee Paraphrast applies these two Breasts to the two Messiahs whom they foolishly expect the Son of David and the Son of Ephraim who shall be like Moses and Aaron c. Which I mention because it shows that the Jews have an Opinion that the Messiah is discoursed of in this Book and that these Words are to be applied to the Leaders of the Church such as Moses and Aaron Of which see in the place before-named d The Tower to which the Neck is here compared in all probability is the same with that IV. 4. where it is called the Tower of David and here the Tower of Ivory because of its smoothness and whiteness And the Phrase is varied perhaps to express an encrease of Beauty for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we meet withal in Anacreon in a description of extraordinary handsomeness In like manner the Eyes are here compared to Pools for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shining moisture of the eyes is commended as very beautiful by many Authors Particularly by Plutarch who commends this in Pompey and in Alexander And by Philostratus in his Epistles very frequently Thou seemest to me saith he Epist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to carry Water as it were from the Fountain of thy eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefo reto be one of the Nymphs Among Pools those fair ones at Heshbon were much celebrated which were in the very entrance of the City hard by the Gate called Bath-rabbim because it opened towards the way that led to Rabbah the Metropolis of the Children of Ammon which made the more people pass in and out at it For Heshbon we find in XXI Numb 24 25 c. was the principal City of Sihon whose Country bordered upon the Ammonites and it fell to the share of the Gadites who desired this Country because it abounded with Pasturage and was excellently watered there being many Rivulets and Brooks in its Neighbourhood from whence the Pools of Heshbon were supplied Which were remarkable for their purity and serenity or quietness and therefore fitter to represent the composed setled eyes of a modest Virgin Whose gravity and Majesty I suppose is also set forth in the next Words by comparing her Nose to that
beloved I raised thee up under the apple-tree there thy mother brought thee forth there she brought thee forth that bare thee 5. And who can chuse but admire at the power of Love which hath advanced her to such a degree of Greatness that it astonisheth those that behold it and makes them say Who is this that out of a low condition is raised to such familiarity with her Beloved that she leans upon his Arm being made one with Him and enjoying all manner of happiness in his love Which I have excited towards me saith she by the pains I took in thy service when I laboured in the Country-Plantations VII 11 12. such pains as thy Mother felt when she travelled with thee and brought thee forth out of her Womb. See Annot. e Spouse 6. ¶ Set me as a seal upon thine heart as a seal upon thine arm for love is strong as death jealousie is cruel as the grave the coals thereof are coals of fire which hath a most vehement flame 6. Place me therefore hereafter so near unto thy heart that I may never slip out of thy mind but constantly receive fresh marks and tokens of thy love and favour Deny not this Suit which proceeds from most fervent love which can no more be resisted than Death and is as inexorable as the Grave especially when it flames to the degree of jealousie and is afraid of losing what it loves Then it incessantly torments the Soul if it be not satisfied it wounds incurably it burns and rages with such a violent and unextinguishable heat as I feel in my Breast now that it is mightily moved by the Lord. See Annot. f 7. Many waters cannot quench love neither can the flouds drown it if a man would give all the substance of his house for love it would utterly be contemned 7. Though Fire may be quenched yet Love cannot no not by the greatest difficulties nay troubles and sufferings which though they come pouring in continually are so far from being able to suppress it that they cannot abate it no nor translate it to any other from the person it loves For as it is inestimable in it self so it cannot be purchased by Money nor will they whom it possesses part with it for the greatest Estate that they might enjoy without it but perfectly scorn and reject such proffers See Annot. g 8. ¶ We have a little sister and she hath no breasts what shall we do for our sister in the day when she shall be spoken for 8. And as for those that want it or in whom it is but just kindled it makes us very solicitous what we shall do for them particularly for one that is as dear to us as a Sister but of a small growth in this most desirable quality and therefore not capable of that happiness which we enjoy What shall we do for her when it shall be said The time is come that she should be disposed of in Marriage and yet it shall be said withall that she is not fit for it See Annot. h 9. If she be a wall we will build upon her a palace of silver and if she be a door we will enclose her with boards of cedar 9. We will not despair of her nor cast her off but be both patient with her and do our utmost to make her such as we desire Let her but be faithful and constant and we will do for her as we do for a Wall that is low which we pull not down but build up higher and adorn also with fair and goodly Turrets or as we do with the Door of a noble House which if it be too weak or too mean we spare no cost to mend it but enclose in a Case of Cedar See Annot. i Little Sister 10. I am a wall and my breasts like towers then was I in his eyes as one that found favour 10. And our labour I foresee will not be lost for I hear her say I am such a Wall and my Breasts rise and grow big like such Turrets I am no longer of a low and despicable Stature nor unmeet for his love but from this time forth I shall be acceptable unto Him and find such favour with Him as to enjoy all the happiness which He imparts to those that are most dear unto Him See Annot. k 11. Solomon had a vineyard at Baal-hamon he let out the vineyard unto keepers every one for the fruit thereof was to bring a thousand pieces of silver 11. Which I will endeavour to answer by my best diligence in his service and from thence still promise my self a greater encrease of happiness For though Great Persons let out their Lands to others as King Solomon doth the Vineyard he hath in Baal-hamon unto several Tenants from every one of which he receives a vast revenue besides the gain which they have to themselves as a reward of their labour v. 12. See Annot. l 12. My vineyard which is mine is before me thou O Solomon must have a thousand and those that keep the fruit thereof two hundred 12. Yet I will not commit the Vineyard which I am entrusted withal to the care and management of other persons but cultivate it my self with my utmost Industry my own eye shall be ever upon it and I will let nothing be wanting for its improvement and therefore if he receive so much profit beside the benefit that acrues to others what Fruit may not I expect from a far better Soil than his and from far greater pains and providence that I will use about it See Annot. m Bridegroom 13. Thou that dwellest in the gardens the companions hearken to thy voice cause me to hear it 13. Which coming to the ears of her Beloved He said to her in the presence of all that waited on her Thou hast taken up a worthy resolution nothing can be more acceptable to me than that thou fix thy habitation in thy Vineyard nor canst thou possibly be better employed to thy own as well as my content than about the Gardens VI. 2. committed to thy Charge and therefore ask what thou wilt of me and I tell thee before all thy Companions who are Witnesses of what I say I will do it for thee See Annot. n Spouse 14. ¶ Make haste my beloved and be thou like to a roe or to a young hart upon the mountains of spices 14. I have nothing to desire but this that Thou who art my only Beloved wouldst come and accomplish all these things Make all the speed that is possible to come and save us and perfect thy loving kindness to us such speed as the swiftest Creatures make to save themselves from danger Let nothing hinder this but by thy love which makes all things sweet and easie overcome the greatest difficulties in thy way to us See Annot. o ANNOTATIONS a Verse 1. This Verse at first sight looks like a repetition of the same desire wherewith he began this Book that they might be
so happy as to see the Messiah appear though it were but in his infancy which would transport them with joy c. And thus the Chaldee Paraphrast interprets it of the time when the Messiah shall be revealed to the Congregation of Israel But if we consider what follows it will be more reasonable to connect it with what went before and to take it for a most ardent expression of love to the person before-spoken of with a desire to have more intimate familiarity with him such as a Sister hath with a Brother when he is a sucking Child whom if she met in the Street she would not be ashamed to take out of his Nurses Arms into her own and openly kiss and not imagine she should thereby incur any reproach or contempt This seems to be the most literal sense of the Words which may be applied to the open profession of Christianity with the greatest confidence and security nothing being more innocent and harmless than the love and service wherein it engages its Disciples to their Lord and Master Christ Who the more obedient any person is to God's commands holds that man or woman the dearer to Him even as dear as a Brother Sister or Mother XII Matth. 50. Which saith Grotius upon that place is the mystical sense of the Song of Songs See more in my Preface b V. 2. This dear Lord i. e. the knowledge of Him she desires here to carry still further till she had brought Him into the house that is into the Family of her Mother Which may be applied unto the design of God to awaken the Jews to believe on Christ by bringing in the fulness that is a vast number of the Gentiles XI Rom. 25. Which the Apostle saith there v. 15. would be life from the dead Unto which the last Words of this Verse may be accommodated For after she had said she would lead him or bring him down and then bring him into the house of her Mother she adds thou shalt teach or instrust me Which agrees with what the Apostle there writes v. 12. that if the fall of the Jews was the riches of the Gentiles that is enriched them with the Treasures of Divine Wisdom and Knowledge how much more would their fullness inrich them If we referr this Clause as we do to Mother before-named the best sense I can make of it is this By whom I was educated and instructed And then follows her making Him drink of spiced Wine that is making a great Feast for Him IX Prov. 2. where the most excellent Wine made the chiefest part of the Entertainment such Wine as makes those who are asleep to speak VII 9. Which effect the receiving of the Jews again will produce as the Apostle tells us when he saith it shall be life from the dead i. e. a most powerful Argument to enliven the most stupid Souls and move them to believe in Christ. Certain it is that Harekach spiced or Aromatick Wine denotes its fragrancy or delicious odour whereby the best Wines are discerned as much as by their taste and the Word we translate Juice signifies every where Muste or new Wine whereby the Prophets set forth something that works with greater power and efficacy than ordinary IX Zach. 17. And here I doubt not relates to something new and unusual and in the mystical Application may signifie a greater fullness and power of the Spirit than had been in former days working like new Wine in the hearts of those that received the Gospel All this is said to be done to Him because as Theodoret noted before what is done to his Members he takes as done to himself c V. 3. Who is here represented as immediately condescending to her desires and fulfilling her wishes vouchsafing a new supply of the power of the Spirit to support and comfort her in those labours of love for his names sake Which were so great that she is represented here as spent and fainting away So she had been before Chap. II. 6. where see the meaning of these Words d V. 4. This Verse hath also been twice used before with no difference from what we read here but that now the mention of Hinds and Roes is left out and yet he charges them with greater vehemence than ever For the Hebrew Phrase here signifies as much as what do you do why do you stir c. that is by no means take heed how you disturb her See II. 7. III. 5. e V. 5. This seems to be the voice of her Companions or Daughters of Jerusalem mentioned in the Verse before and begins the last part of this Song admiring the new change they saw in her For she was represented before as coming out of the Wilderness III. 6. but not leaning upon her Beloved as she is here Which signifies her advancement unto a state of greater dearness to Him and familiarity with Him The Word mithrappeketh is not found elsewhere and therefore variously translated by Interpreters But most agree that it signifies either closely adhering or leaning relying and recumbring as they speak which L. de Dieu hath shown is the use of the Word in Neighbouring Languages But there are those who think it imports something of pleasure and therefore the Vulgar takes in that sense with the other as I have in the Paraphrase and translate it flowing with the delights For she having been in the Fields and Villages visiting the Vineyards and other places VII 11 12 13. is now introduced as coming back from thence into the Royal City Which being seated on high in comparison with the Plains out of which she came she is said to ascend or come up but that she might not be tired with the Journey is represented as leaning upon the arm of her Beloved or as some will have it lying in his bosom as St. John did in our Saviours and laden with the delicious fruit before-mentioned VII 13. Which excited the admiration of all that knew her when they beheld the Grace of her Lord towards her together with her own Beauty Riches Ornaments and Happiness The latter part of the Verse all the Greek Fathers take to be the voice of the Bridegroom and so do many of the Latines But some of them and all the Hebrew Writers take them to be the Words of the Spouse because thee is of the Masculine Gender Which soever way we take them the sense is very hard to find If we go the first way the most natural sense seems to be that He puts her in mind of the poor and mean condition out of which He had taken her into a state of the greatest friendship with Him that she might not be vainly puft up with the acclamations which were made to her But I have followed the Hebrew Points in my Paraphrase and understood the Words of stirring up his love towards her when they were looking after the Plantations mentioned VII 11 12. Which was excited by the care and pains she took in