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
while he hath the briskest taste of them to invent all manner of pleasures for his entertainment denying himself nothing that he desires and gratifying all his senses It is this that he must give a strict account of all his actions unto God who will deal well with him if he have kept himself within his Bounds and enjoyed only lawful pleasures with thankful acknowledgments unto Him but will punish him for all his extravagances and forgetfulness of Him with torments infinitely greater than all his sinful delights And this be it known to thee whosoever thou art that readest this is a certain truth See Annot. i 10. Therefore remove sorrow from thy heart and put away evil from thy flesh for childhood and youth are vanity 10. And therefore by the thoughts of this I advise thee also to suppress and banish that fierceness rage sadness fretting and vexation with all such like perturbations of mind unto which in the heat of thy blood thou art subject when any thing crosses thee suppose when thou art only reproved for thy faults and let no filthy desires which then are strong and would plunge thee in all wickedness stay with thee For if such care as this be not taken to lay restraints upon him there is nothing more senseleslly foolish rash inconstant and forward to ruine it self than Man in his Childish Youth when he is in the dawning as we call it of his days and comes first acquainted with the pleasures of this World See Annot. k ANNOTATIONS a Verse 1. Charity being the Subject of his Discourse in the first six Verses of this Chapter as was observed in the Argument he begins with the proper object of it those who as our Saviour speaks XIV Luke 14. are not likely to recompence us again Thus this first Verse about which there are various conceits I think may be most naturally expounded And it is a very ancient Exposition as appears by the Words of Gregory Thaumaturgus which are these in English It is just to communicate unto others c. for though for the present it may seem to be lost and thrown away as we speak like the bread that is cast upon the water yet in process of time thy love to Mankind will appear not to be unprofitable and without fruit And after the same manner Greg. Nazianzen in after-times Orat. XIX pag. 298. speaking of the liberality of his Father to the Poor saith He proceeded upon this Maxim That it is much better for the sake of those who may be worthy to give to those who are unworthy than for fear of bestowing our Charity upon the unworthy let worthy people want it To which that seems saith he to belong which we read in Solomon Cast thy bread upon the water Which is not thrown away and quite lost in the account of him that justly estimates things but is sent thither where all that we do is laid up and shall in due season meet us again though we think not of it And to strengthen this it is observed by some that water in Scripture signifie great affliction and misery XVIII Psal 17. LXVI 12. And therefore the sense of the Proverb is not of sowing in a fertile Ground by the Rivers or in a Soil well watered from whence men naturally expect a fruitful Crop as some expound it but of sowing i. e. giving alms there from whence we expect no fruit no more than if we threw the Seed in a rapid River in which it is carried away no body knows whither and seems utterly lost And so it may be applied also to ungrateful people as I have touched in the Paraphrase and I shall not trouble the Reader with other Expositions which may be found in most Commentators only naming this of Maldonate which agrees well enough with that which I have followed give to the poor whose miseries are so great that their faces are all wet and besmeared with tears And though there be many of them be not sparing if thou art able to receive them for waters signifie sometime a multitude of people in the Scripture Language But that 's the sense of the next Verse and therefore upon the face of the waters is as much as upon those who will be gone presently like the Waters of a River and never bring any thing back to us to reward us if they do is more than could be expected As for the Word Bread it signifies any benefit whereby the poor may be supported especially all sorts of Food 1 Sam. XIV 24. where it comprehends honey and every thing that was edible more particularly that Food which is made of Corn III. Gen. 19. and from thence signifies Corn it self of which Bread is made XXVIII Isai 28. And so St. Hierom here expounds it agreeable to what I said above of sowing seed in the Water b V. 2. And as in the first Verse he hath respect to the quality of the persons unto whom we are to give so here to the number of them and the quantity of our Alms which is expected perhaps by a great multitude Yet let not that damp it saith he out of a fancy that it will undo us to relieve them all but if we be able let us help them and though more still come when we have extended our Charity according to our utmost ability let us rather go beyond it as the Apostle saith the Macedonian Christians did 2 Cor. VIII 3. than let miserable Creatures perish Thus Greg. Nazianzen seems to understand these Words Seven yea eight Seven is a complete number eight added to it denotes somethings above that which we account perfection His Words are these that his Father gave not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of his superfluity but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of his necessaries according to the prescription of Solomon Give a portion not only to seven but if an eighth came he was not here sparing but much more ready to give than others are to get In short he means give most liberally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Greg. Thaumaturgus here expresses it not sparingly but profusely I omit other Glosses upon the Verse and the Criticism which some make upon the Word portion which they think alludes to what was sent from Feasts unto the poor or those that were absent of which there is no certainty I will only note that here again Solomon contradicts the Vulgar Principle upon which covetous Wretches move and directs the quite contrary They think all is lost that is given away in Charity no such matter saith the Preacher v. 1. the fruit of it will be found hereafter beyond what can be imagined O saith the covetous man again I know not what will be hereafter now I have enough but in the latter end of my life I may want and therefore it is best to save whilst I may No saith the Preacher for that very reason give because thou knowest not what may be hereafter when that may be
Cant. 5. the Urine whose Stream he fansies resembles a silver Thred which is then broken when it distils by drops as it frequently doth in Old men But the best of the Hebrew Writers by this Cord understand the Spinal Marrow that is the Pith of the Back-bone others the Nerves others the outward Coats of the Nerves c. And there is little reason to doubt but the Marrow down the Back continued from the Brain as it were in a String or Cord unto the very bottom of it together with the Nerves arising from it and the Filaments Fibers and Tendons that proceed from them are the thing here intended Which Melancthon saw long ago the Nerves saith he and Ligaments are here meant which have literally the power of Cords both to unite and tie together and also draw But no Body that I know of hath explained this so well as our Dr. Smith in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath also solved that doubt why they are expressed in the Singular Number because though there be many of them yet they are the continuation of one and the same thing the Fibers being nothing else but the Nerves divided and dispersed and the Nerves nothing else but the Marrow in like manner separated as so many Arms and Branches of the same Tree they are all one in their Original the Brain they are all one in their continuation for a long space in the Spine all one in their use to convey the Animal Spirits and to be the Instruments of motion This Cord is called Silver because of its colour being not only white but also shinning bright and resplendent and that when it is taken out of the Body after Death I omit other Reasons It is loosned shrunk up or contracted or removed as others translate it when it is no longer full of Spirits and so the Body becomes void of sense and motion either in part or in whole The second step to a dissolution is by breaking the golden Bowl and as the former related to the Rivulets as one may say of sense and motion so this to the Fountain viz. the Head and all contained in it The Membranes for instance especially that which the Ancients from the great esteem and reverence they had for it call Pia Mater Which is that part which deeply insinuating it self into all the anfractuous passages of the Brain as Doctor Smith speaks and being firmly annexed thereunto keeps every part thereof in its proper place and due texture so that whatsoever is performed within the whole compass of the Brain whether the making Animal Spirits their exercise therein or their distribution therefrom is principally done by the help of this Membrane Which therefore may well be called gullath that part of the Head which is the Spring of all the motion that comes from thence And so we translate the Plural of this Word XV. Josh 19. and both Forsterus and Avenarius understand the Singular here And it is called golden Bowl like that IV. Zachar. 2 3. from whence the Oil was conveyed by Pipes unto the Lamps for such Reasons as gave the other the name of silver Cord. For instance in respect of the colour not only because that most precious and deep-coloured Liquor of life is abundantly contained in the Vessels of this Membrance but chiefly because the Membrane it self is somewhat of a yellowish colour and tends more towards that of Gold than any other part whatsoever doth But especially in respect of its excellency and universal use for it being the instrument that doth depurate the best of Blood clarifies and exalts the Vital Spirits and so prepares them for animality as they speak to what should it be likened but to that most perfect best-concocted and most exalted Mineral of Gold Now the breaking of this Bowl is its losing its use not being able to retain its Liquors as a Bowl is useless when it is broken or as Dr. Smith explains it in the extremity of extreme Old Age it can no longer continue its continuity but by reason either of its natural dryness shriveling into it self or of preternatural moisture imbibing excrementitious humours till it be over-full it oft-times snaps asunder and so recurrs i. e. runs back as the Hebrew Word signifies into it self from whence the Brain must necessarily subside and all the Part serving unto Animal motion be suddenly and irrecoverably dasht in pieces So Avenarius judiciously translates this Passage That yellow Membrane which contains the Brain be trodden down The third step is the breaking of the Pitcher at the Fountain Which is variously interpreted some understanding hereby the inability of the Bladder to retain the Urine others by Fountain understand the Liver and by the Pitcher the Bladder of Gall or the Veins which is the most common Opinion But Dr. Smith rather takes it for the heart which is indeed the Fountain of Life and hath two distinct Cavities the right and the left out of which proceed those Veins and those Arteries which carry the Blood through the whole Body and bring it back again to the heart in a perpetual Circulation And if by Pitcher we understand the Veins which are the receptacle of the Blood and the Hebrew Word signifies any containing Vessel particularly the Widows Barrel in which was her Meal 1 King XVII 14 16. as well as a Barrel of Water in the next Chapter XVIII 33. then by the Fountain must be peculiarly understood the right Ventricle of the heart which is the Original from whence the Veins have their rise For so the Hebrew Word signifies not only a Fountain but a Spring from which Waters bubble up and burst forth as we translate it XXXV Isai 7. XLIX 10. in a running Stream and therefore is so to be translated here the Spring or Original viz. of the Veins which proceed from thence Which induced Commentators to take the Fountain here for the Liver which they would not have done had they understood as we do now that the Veins do not arise from thence as their first Original but from the right Ventricle of the Heart And they are spoken of in the Singular Number as the Nerves were before because they are all of one and the same nature original and use Now the breaking of this Pitcher into shivers as the Hebrew Word signifies is the utter failing of the Veins their ceasing quite from their natural action and use When they can no longer carry back nor conveniently convey unto the heart that Liquor which they properly contain but the little Blood which remains in the cold Body of man near his end is congealed and stagnates in his Veins And so I proceed to the last thing the Wheel broken at the Cistern Where by the Wheel some understand the Lungs which by their continual motion do thrust out the Breath from them and draw it in again to them resembling the Wheel of a Well now drawing up the Bucket to it self anon letting it down again
VI. Gal. 1. but only bewails the loss of his presence and represents that notwithstanding she had not lost her Love to Him but rather that it was so great she could not live without Him It must be confessed that there is no necessity of reading those Words which we translate that ye tell him by an Interrogation What will you tell him as the Hebrew seems to import for the Particle mah doth not always denote that but it adds much to the life of the speech and represents her passion to the heighth if we so translate it as I have taken it in the Paraphrase i V. 9. In this Verse the Daughters of Jerusalem reply to her and being touched with a pitiful concern for her whose admirable beauty discovered it self to them in this wretched condition wherein they saw her they desire to have a Character of her Beloved that they might be the better able to know Him if they met Him and be the more excited to help her to seek for Him when they understood his deserts k V. 10. In this part of the Character which now follows of Him Solomon seems to me to have had his eye upon the Person of his Father David 1 Sam. XVI 12. whose very aspect promised much and showed that he was born to rule And whether we translate the first Words white and ruddy as in our Bible or as Bochartus white and shining or glistering making adom not to signifie ruber but rutilus and the whole to be as much as summè candidus exceeding fair and of a pure complexion it matters not For it only signifies in my opinion the Majestick Beauty of his aspect which David himself had also described in those famous Words XLV Psal 2. Thou art fairer than the Children of men And then in the latter part of this Verse he hath respect as I take it both to what they sang of his Father David after he came from his Victory over Goliath 1 Sam. XVIII 7. and to what David himself sang of this great Prince in that XLVth Psal 3 4 c. and more largely CXth Psal 2 3 5 6. Which all relate to the conquest of the World unto Him and is signified in this expression of his being chief or lifting up the Standard over ten thousands that is over great multitudes or Armies III. Psal 6. The LXX translate it Chosen out of ten thousand unto which I have had respect also in the Paraphrase As for mystical significations some think by white and ruddy is meant his Divine and humane Nature others only his humanity c. as may be found in Interpreters but I have not dared to meddle with them And shall but just mention the fancy of the Cabbalists who understand hereby the effects He works in us For sometimes He dispenseth Himself in Mercy and Kindness and then say they He is white sometimes in the zeal of Justice and with Anger and then He is red l V. 11. Now being thus represented as a King He is next described as having a Crown upon his head So I understand Cethem which we translate Gold as Rasi doth who takes it for a Diadem and indeed in other places of Scripture it signifies some precious Ornament as XXV Prov. 12. Now this Crown upon the head is said to be such an one as David had mentioned before XXI Psal 3. of pure Gold In the Hebrew of Paz which Bochartus both in his Phaleg L. II. C. 27. and in his Canaan L. I. C. 46. shows was the Island anciently called Taprobana in which the footsteps of this Word Paz remained in Prolemy's time Who mention in that Island the River Phasis and the Creek or Bay Pasis The same excellent Person in his Book of Sacred Animals Par. 2. L. 2. C. 10. shows that in the latter part of this Verse we are to understand by kevjzoth Locks the Foretop or the Hair coming down the Forehead which is expressed in the next Word taltalim hanging down And this Foretop is only mentioned because little else appeared when the head had the Crown on it This Hair is said to be as black as a Raven because such shining black Hair was accounted Majestick and much affected in those Countries insomuch that they endeavoured by Art to make their Hair of this colour and as Pliny informs us employed the Eggs the Blood and the Brain of Ravens for that purpose They lookt upon this coloured Hair also as a token of courage and fortitude and with a pure clear complexion it was very lovely There are several mystical applications made of this which I had rather the Reader who hath a mind to them should seek in others than find here m V. 12. The plainest meaning of this Verse is that of the LXX and Vulgar Latine which is to the same effect with that I have set down in the Paraphrase For washed and sitting do not referr unto the eyes but unto Doves who love to sit nay to tarry as the Word imports by River-sides and other places which abound with Water and are then so pleased that their eyes appear very quick and lively And such piercing eyes adding much to Majesty they are here made a part of this glorious Persons Character washed with milk signifies Doves as white as milk which are most lovely and when they have washed themselves look as if they had been in Milk As for the common sense which the Hebrews give of this Verse and which most modern Interpreters follow Bochartus in the beginning of his Second Part of Sacred Animals seems to me to have evinced that the Hebrew Words will not bear it But it is fit to mention it and it amounts to this that his eyes were clear and white and full set or set in perfection as Aben Ezra here interprets the Word milleth like a Diamond or Precious Stone in a Ring neither too much depressed nor too prominent but handsomely filling the Sockets And if this were the natural Interpretation of the last Phrase Joscheboth al milleth sitting or dwelling by fulness or fillings I should think there might be an allusion to the Precious Stones in the Pectoral of the High Priest which are said to be set in their fillings XXVIII Exod. 17 20. But this Phrase doth not referr as I said to eyes but to Doves that sit by places abounding with water or as Avenarius will have it ad vas plenum Lacte by a Vessel full of Milk The mystical application of these eyes to the Doctors of the Church seems impertinent because they are described before in the eyes of the Spouse IV. 1. Rather therefore his exact care and providence over the Church which nothing can escape may be hereby represented for He sees into the very heart and reins as He himself affirms II. Revel 18.23 n V. 13. This Verse is so difficult that it is a hard matter to give an account of it The plainest seems to be this that by cheeks we are no to