The Book of Ecclesiastes and Song of Solomon Paraphrased, Text and paraphrase 1 · Annotations 12
ANNOTATIONS.
[a] Verſe 1.] From the conſideration of what he had ſaid in the Concluſion of the foregoing Chapter, that Youth is attended with folly, and folly attended with deſtruction (as Greg. Thaumaturgus excellently explains thoſe Words) he begins this with the moſt weighty Leſſon: which ought to be perpetually inculcated, and beaten into the mind and memory of young men, viz. That they would reflect ſo far as to conſider, who gave them their being; and what, upon that account, they owe unto Him: who as He is the ſole Author of all things that give us any delight; ſo He is of all the abilities and faculties, which make us capable to take pleaſure in them; and the ſole Diſpoſer likewiſe of all opportunities, that bring us and thoſe Delights together.
All this may well be comprehended in the Word Creator (if this place be compared with XL. Iſai. 28. XLV. 7.18. LXV. 17, 18.) Which being in the Hebrew a Word of the Plural Number, ſome from thence draw the Myſtery of the Holy Trinity: which I cannot certainly, ſay is here intended, becauſe it is very ordinary in the Scripture to put the Plural for the Singular; eſpecially when God is ſpoken of. Thus when the Iſraelites had made the golden Calf, they ſaid, Theſe are thy Gods, O Iſrael, &c. (ſo we tranſlate it, XXXII. Exod. 4.) as if there had been more Gods than one in that Calf. But it ſhould be tranſlated, This is thy God, O Iſrael; as appears by what follows, which brought thee out of the land of Egypt: ſignifying they worſhipped in this Image Him, who had wrought that great deliverance for them. And thus Jonathan there underſtands it; and Theodoret upon 1 Book of Kings, Queſt. 10,
More places, like to this, are obſerved by Bochartus (L. II. de Animal. Sacr. C. 34. P. 1.) in whom the Learned Reader may find many ſuch Latine Words, that are only of the Plural, not Singular Number. And I will only mention one remarkable place, (which he might have added) 1 Sam. XXVIII. 9. where the Woman ſays, ſhe ſaw Gods aſcending out of the Earth: and Saul thereupon asks her, What form is he of? underſtanding ſhe ſaw a ſingle perſon.
But what ever becomes of this, we Chriſtians (to whom this Myſtery is now plainly revealed) ought when we read ſuch places as theſe, to think of the obligations we have unto God the Father, God the Son, and God the Holy Ghoſt, into whoſe Name we are baptized. And not only to conſider ſuch things as are above-mentioned; but to be moved and affected with them (for that is here included in the Word Remember) according unto their weight and importance.
And to do this betime, the firſt thing we do; becauſe the days of our youth, are our beſt and choiceſt days (as the Word in the Hebrew ſignifies; whence in 2 Sam. VI. 1. where David is ſaid to gather all the choſen men, the LXX hath foreign, the young men in Iſrael) in which we are apt to take the greateſt delight in our ſelves, or in any thing truly delightful: our ſpirits being then most freſh, lively and vigorous. So that the meaſure of our delight, whether in our ſelves or in any thing without us, being then truly taken, it would constrain us unto an equal delight in Him who is the Author of both and unto a correſpondent gratulation for them. Whereas, if we deferr this remembrance till Old Age come upon us, when life grows a burden, and the wonted delights of it are either irkſome or inſipid (unpleaſant, or without all taste or reliſh) our thankfulneſs for them will be but faint; our gratulation worthleſs; our Devotion cold and lumpiſh: as Dr. Jackſon excellently gloſſes upon theſe Words, B. XI. upon the Creed, C. 33. Which, he had expreſſed long before, more briefly in his Treatiſe of Faith, Chap. 8. p. 125; thus, The Inventory of what we have received from God in our Creation, ſhould be taken in thoſe days wherein we moſt delight; becauſe then the Characters of his Bleſſings beſtowed upon us, and their true worth, are moſt freſh and ſenſible in all our faculties: well knowing, that if we deferr this Survey till Old Age, in which life it ſelf becomes a burden, our return of thanks for fruition of it, and the unpleaſant appertinencies, will be but wearyiſh. And plainer still in his II. Book upon God's Attributes, Ch. XI. p. 95. Then the Prints of God's Creative Power, are moſt freſh in our Nature; and might tranſmit a fairer Copy, and truer eſtimate of the Creator's Goodneſs unto Old Age, than Old Age can take any, &c. Which I have repeated the oftner, in ſeveral forms of ſpeech, in hope that one or other of them may touch the heart of young men, and excite them by frequent reflection upon the preſent comforts of health and strength, upon the activity of their Body, the quickneſs of their ſenſe and ſpirit, to ingroſs them deeply in their memory; before the evil days come.
So Solomon calls our decrepit Old Age; both becauſe they are void of all pleaſure, as he ſaith in the following Words; and becauſe they are attended likewiſe with ſo many inconveniences and miſeries, that it is hard to number them. But he gives us ſome account of them, in his admirable Deſcription of decrepit Age, v. 2, 3, 4, 5, 6: which abundantly confirms that ſpeech of Cicero in his Book de Senecture, that Old Age proves ſo odious unto moſt men, ut Onus ſe Aetna gravius dicant ſuſtinere, that they complain of a load that lies heavier than Mount Aetna upon them.
[b] V. 2.] Theſe infirmities he demonſtrates to be very great, becauſe decrepit Age conſiſts in the univerſal decay of the whole frame of Nature: Which I take to be the meaning of the Sun, the light, the Moon and Stars, being darkned. For as in a Body Politick, the extinction or falling down of theſe ſignifies, in the Prophetical Language, the ſubverſion of that frame of Government (as, to omit abundance of other places, may be ſeen in what Iſaiah ſaith concerning Egypt, XXXII. 7, 8.) ſo the darkning of theſe in the Natural Body of man, ſignifies, in my judgment, its total decay and nearneſs to a diſſolution: the tumbling (as we ſpeak) of an Old Man into his Grave; like a ruinous old houſe which can ſtand no longer; for ſo the Metaphor is carried on, v. 3. And then the return of Clouds after the Rain, refers to the diſmal condition a man is in at that time: when one trouble treads upon the heels of another: which is no ſooner gone, but the like, or a new one, comes in its room. And ſo the Words may be tranſlated, The Clouds return, and after that the Rain: that is, there is a ſucceſſion of miſery, of grief, pain, or weakneſs, drawing on one another. There are ſome who apply the darkning of Sun, Moon and Stars, to the mind of man (as one would think, indeed, he ſhould ſay ſomething of that; and all the following deſcription belonging wholly to the Body, we muſt find it here or not at all) but ſtill I conceive that he intends only in general, to ſignifie the failing of the mind in all its faculties and powers; without a reſpect to ſome particular diſtinct faculty in each of theſe Words. But they who think the inward powers are here intended, are not content to reſt in ſuch a general meaning; but will have ſomething in particular ſignified, by every one of them. And then they do but gueſs, which gives me the liberty to interpoſe my conjectures alſo: that by the Sun may be meant the Soul it ſelf; by the Light, its Underſtanding; by the Moon, the Will; by the Stars, all the Nations in the Mind and Memory, with all the affections and paſſions in the Will: juſt as Sun, Moon, and Stars, in Joſeph's Dream, ſignified his Father, and Mother, and Brethren. And ſo the ſenſe of this Verſe is, the Mind of man grows feeble in all its powers; the Underſtanding dimſighted, the Memory forgetful; the Reaſon weak and childiſh (giving ſuch a feeble light, that it can neither direct our ſelves nor others) the Will liſtleſs in all its deſires, dull about our greateſt concerns, wavering and inconſtant in all its reſolutions, &c.
But I judge it more reaſonable, as I ſaid, to reſt in the Interpretation firſt mentioned (which I am ſure is agreeable to the holy Language in other places) that hereby is only repreſented in general, the univerſal decay of the faculties of the upper part of man, his Soul. Which ſenſe I have comprehended together with the other in my Paraphraſe: and not neglected this, in which others acquieſce, that theſe Words ſignifie the miſeries an Old man feels, both night and day. As for thoſe who hereby underſtand the dimneſs of the eyes, it being expreſſed afterward, v. 3. I have taken no notice of their ſenſe: But another there is, which is worth mentioning. For the meaning may be, There is nothing but darkneſs: i. e. a moſt uncomfortable condition; like that, when the Heavens are clouded day and night (as they were in St. Paul's Voyage, XXVII. Acts 20.) and when one Cloud hath ſpent it ſelf in the Tempeſt, another immediately ſucceeds it.
[c] V. 3.] As in the foregoing Verſe he gave a general deſcription of the decay of the whole Body (and of the internal faculties of the mind together therewith) ſo here he enters into the Particulars. And conceiving the Body to be like an Houſe or Tabernacle (unto which it is frequently compared, not only in the Scripture, but all other Authors) he reſembles the Shoulders, Arms and Hands, to the Keepers of the Houſe: becauſe by them we defend our ſelves from dangers; adminiſter both Food and Phyſick; exerciſe all manner of Arts and Manufactures (as we call them) as long as they have any ſtrength remaining in them. Which Old Age takes away, the Nerves, Tendons and Ligaments ſo flagging, that theſe Keepers quiver and ſhake (tremble we render it) and grow ſo uſeleſs that we can no way help our ſelves or others with them.
And then he compares the Thighs, Legs and Feet, to ſtrong men: they being the Supporters and Pillars, as it were, of the whole Fabrick, which hold it up; till Old Age quite diſables them for this Office, and makes the Knees bend, under the burden of the Body alone.
The Reaſon of which follows; in that the Grinders fail, &c. in which Metaphor he compares the Teeth in the Jaws above and below, to the upper and nether Mill-ſtone. For they by cutting, breaking and chewing of the Meat, prepare it to be diſſolved in the Stomach, and turned into nouriſhment (as the Corn is ground between thoſe Stones into Meal, and ſo prepared for making Bread, and other ſuch like uſes) but in time drop out of their: Sockets; or are broken, ſo that they can grind no longer.
And the like decay we find in the ſight of the eyes; which he means by thoſe that look out of the Windows. All thoſe Coats, Humours, and Nerves, that make up the eyes: which are ſet in two holes (as the Word is) or hollow places in the Forehead (like the Windows in the houſe) and have a round hole alſo in the midſt of them, called the Pupil of the Eye (like a Caſement) through which all things are tranſmitted to the inward ſenſe of Seeing. Until the Skins, and the humours alſo, grow too thick; and the very Figure of the Eye, as ſome have obſerved, be changed, by the dryneſs of the Chryſtalline humour: and then the houſe is darkned. Ariſtotle in his Problems (Sect. 31. Quaeſt. 14.) expreſſes it thus, in ſhort, foreign, &c. when men grow into years, their ſight grows dull, becauſe in the eyes of Old men, the Skin is both hard, and alſo rugged; ſo that their ſight is obſcured.
[d] V. 4.] this Verſe hath greater difficulty in it, eſpecially in the beginning, and the doors ſhall be ſhut in the ſtreets, when the ſound of the grinding is low. But the LXX ſuggeſt an unexceptionable ſenſe of this Paſſage, in my Opinion, which is; that they are ſhut out of all publick meetings, becauſe of the lowneſs of their voice, which formerly was as loud as a Mill. And there is little reaſon to doubt, but by doors are meant the lips (it being a frequent expreſſion in Scripture) and by the lowneſs of the ſound of grinding, the lowneſs of the voice, from the loſs of teeth, or the weakneſs of reſpiration; in ſhort, from the defect there is in the Organs of Speech.
Nor do I ſee why Maldonate's Tranſlation may not be allowed, which is ſtill more ſimple (and therefore I have taken notice of it, in my Paraphraſe) the lips are ſhut without (ſo foreign may be tranſlated, foris, extrinſecus) that is, they ſink and are compreſſed; when the voice grows weak and tremulous, becauſe of thoſe that grind; that is, by the falling of the teeth. Thus he. But it may more exactly be tranſlated thus, by the falling low of the voice, of which the teeth are the principal inſtruments. And the whole, I have ſometimes thought, may not incongruouſly be tranſlated in this manner: His lips are ſhut in his mouth (for the mouth is the ſtreet or high-way into this houſe of which Solomon is ſpeaking) by the falling down of the voice of grinding; i. e. the voice that is made by grinding the Air, as it were between the teeth, and the roof of the mouth, &c.
It might be referred to the eating meat, ſeldom, becauſe of his bad digeſtion (the Meat being ground in the Stomach, as in a Mill) if the word voice or ſound would agree to this. Which renders Dr. Smith's Interpretation, very difficult, in my judgment. Who by doors underſtands all the inlets and outlets of the Body; and by ſtreets, the open ways and Paſſages in the Body; in which the matter of nouriſhment is conveyed, and paſſeth, without lett or moleſtation: and by ſhutting theſe doors, the ceaſing from their uſe: and by grinding, the digeſtions and concoctions in the Stomach, Bowels, Meſentery, Glandules, &c. (all which is well enough, though perhaps too Philoſophical:) and by the voice of theſe concoctions, the natural ſymptoms, ſignificative of digeſtions; all thoſe indications, which demonſtrate the work of Nature to proceed aright. Which ſeems to me very far fetcht, and too great a ſtraining of the Word voice or ſound: however, I have here mentioned it, that they who are pleaſed with it, may follow that Interpretation, which is very ingenious.
The next Paſſage in this Verſe is eaſier; though it is uncertain, whether he mean that the chirping of the leaſt Bird wakes him; or that he wakes early, when the Birds do. For tzippor ſignifies all kind of Birds, great and ſmall; and may be interpreted of the Cock as well as any other: and the meaning be, He gets up at the Cock-crowing. This laſt ſeems moſt probable, becauſe being thick of hearing (as the next Paſſage ſignifies) it cannot be ſuppoſed, that the leaſt noiſe diſturbs him. Though I confeſs the meaning may be that a ſmall noiſe wakes him ſooner, than Thunder would have done in his young days.
The daughters of Muſick, if it refer to the Parts of the Body, I take not to be thoſe Organs of it, which make Muſick; but which receive it, being made. For the Hebrews call that the Son of a thing; which is fitted or deſigned for that of which it is ſaid to be the Son. Thus an Arrow is called the Son of the Bow or Quiver, XLI. Iſai. 19. III. Lament. 13. and Wheat called the Son of the Threſhing floor, XXI. Iſai. 18. and ſo the Daughters of Muſick, may be thoſe parts where Muſick is entertained. Yet there is one Objection againſt this, which lies in the Word all: which cannot properly be applied to the ears; becauſe there are but two of them: and we never ſay all the ears, but both the ears. Which makes ſome think, that hereby we are rather to underſtand all ſorts of Muſick; which are made either by inſtruments or voice. But to this it may be anſwered, that the Word all, refers to the ſeveral parts of the ear, in which the ſound is formed: both the winding chanels in the outward part; and the Tympanum, and the three cavities, and as many little bones in the inward part; together with the auditory nerve it ſelf. All which are manifeſtly contrived on purpoſe, to receive ſounds: which are born here, and ſo may be called their Daughters: which in Youth are brisk and ſpritely; but are humbled (as the LXX tranſlates it) and flat in Old Age.
There is no neceſſity, I acknowledge, of interpreting this Paſſage thus (though it ſeem moſt agreeable to the reſt of the deſcription) becauſe it may be tranſlated, the daughters of a ſong: that is ſinging women, are not valued at all, by old men: They account them nothing worth; and would not give, as we ſay, a Farthing for them. Old Barzillai confeſſes this imperfection, 2 Sam. XIX. 35. Which place Saint Hierom thinks may very well explain this.
[e] V. 5.] And it is attended with a greater, which is the paſſion of fear: unto which Old Age is very ſubject from defect of Spirits; weakneſs of imagination, as well as of Bodily Organs; which are unable to reſiſt any dangers; which Old men alſo are apt to apprehend greater than they really are. For as their heads turn giddy, if they aſcend to any high place, ſo they tremble in the plain way; for fear of a Stone, a Clod, an Hole, any unevenneſs, by the riſing or depreſſion of the Earth (for ſo Grotius thinks the Words may be expounded, though the antient Interpreters do not favour it, He is afraid to ſtumble at the riſing or falling of the Earth) or he fears he may be puſht down by others, if he do not fall of himſelf; in a word, he knows not what he may meet withal, and therefore fears.
Or it may be expounded, as Maldonate takes it, He never thinks himſelf ſafe, though he be in an high Fortreſs. Or, dreads an high Wall, though never ſo firm; leſt it ſhould fall upon him. There are ſome that expound the firſt Words of this Verſe thus, He is afraid of Spirits, and ſeparate Souls: of thoſe excellent Beings which dwell in the Regions above. That is, he is ſuperſtitious; which I look upon as forced.
The next Part of this Deſcription, which we tranſlate Almond-tree flouriſh, moſt Interpreters take for his head growing hoary, or white, like the Bloſſoms of the Almond-tree. Which though it make an Old man look venerably, yet brings the tidings of approaching Death: and is as certain an indication of it, as the Almond-trees bloſſoming is of the Spring; or (as others will have it) of its ſpeedy production of fruit: For it flowered, they ſay, in February, and ſhowed its Fruit in March; and thence had the name of ſhached in Hebrew; from its forward blooming, and haſty ripening into Fruit. And, to ſtrengthen this Interpretation, ſome have obſerved that an Almond was anciently called by the Greeks, foreign; that is, the head: from ſome reſemblance which that Fruit hath to it. What that reſemblance ſhould be, I do not underſtand; unleſs it be in the Figure of the Brain: which the Scull being removed, appears like the Shell of the Almond, when the Husk wherein it is incloſed, is peeled away. For thence Herodianus of Alexandria (as I find in Athenaeus, L. II, Cap. 12.) derives the common Greek Word foreign for an Almond; becauſe next to the green Rind, foreign, it hath, as it were, a great many clefts, and looks as if it were ſcarified.
I ſee no apter Interpretation than this, unleſs it be that which I ſhall mention below (when I have explained the reſt of this Verſe) or we underſtand it, as St. Hierom ſaith ſome did, of the Huckle-bone; which, by the waſting away of the fleſh of the Buttocks, appears, nay thruſts out it ſelf; and makes their very ſitting or lying down uneaſie to them. And I find an Arabick Word of this ſound, which ſignifies a kind of Boat: and may poſſibly be the Original of the Latine Word Scapha.
And this would agree well with the next Words, the Graſhopper ſhall be a burden: Which ſeem to be a deſcription of his ſtooping under the burden of Old Age; his Shoulders, Hips and Back all bunching out; which is a load great enough for him, without any other. In ſhort he can ſcarce bear himſelf, as Melancthon expounds it: Which Avenarius thinks is a literal Tranſlation of the Words, the Graſhopper or Locuſt ſhall burthen it ſelf; that is, ſaith he, his gibbous back. Which is better than their Gloſs, who make it to ſignifie, he can ſcarce bear the weight of a Graſhopper or Locuſt. The LXX tranſlate it, the Locuſt ſhall be made fat; i. e. e. ſwell, bunch out, or be burthenſome: Which aptly denotes the knotting of the Joints (like thoſe of the Locuſt) and the riſing up of the Vertebrae (or any ſuch thing in the Body of man) which make his back reſemble that of a Locuſt. And ſo Jo. Forſterus excellently tranſlates it, ut in curvo incedat dorſo, ſicut cicada, that he goes crooked in the back, like a Graſhopper. Luther alſo had this in his mind (though he did not fully explain it) when he thus gloſſed upon theſe Words: Such an Old man is like a Locuſt: for his Bones ſtick out, and his Body is ſhrunk up; ſo that he is a mere Image of Death.
And then the next ſignifies no more than this, That the greateſt bodily pleaſures fail; and the member that ſerves thoſe pleaſures is relaxed and flaggs. For the Word haavijonah (which we tranſlate deſire) ſignifies either the Fruit of a Shrub, which the LXX take to be Capers (though avionoth ſignifie the Berries of Laurels, Myrtles, and indeed of all the leſſer ſort of Trees) or that deſire which it is ſuppoſed (according to Avicenna) to excite; or that Knob in us, which ſomething reſembles that Fruit.
There is one Interpretation of theſe three laſt Clauſes which ſeems to me not at all conſtrained, but apt enough (only it doth not make them all relate to the parts of the Body, as the reſt do) which is that of de Dieu; from whom Junius before him did not much differ. It is this, Though the Almondtree flouriſh, and the Locuſt be loadened with fat (i. e. though the pleaſures of the Spring appear and come on apace, making all things elſe to ſwell with joy) it doth not invigorate his blood, nor make it riſe, to ſtir up his deſire, &c.
The reaſon is, he is juſt upon the point of leaving all things here, and going to his long home. Which ſignifies either the place to which all men go (domum ſeculi, the houſe of the whole World, whether all mankind have ever gone, and muſt go) or the place from whence he came; as Forſterus expounds domum ſeculi ſui, his old houſe, out of which he firſt came forth (thus we tranſlate the Word olam, VI. Jer. 16.) or that where they muſt long abide, even till the reſurrection of the dead.
For their Friends there leave them; and can do nothing more, but mourn for them: as it follows here, The Mourners go about the Streets. That is, are preparing for the Funeral; ready to accompany the Herſe: or, they already bewail him, as a dead Corps rather than a living man; or, when he is dead, can only give him a ſolemn Funeral, and openly bewail him; not only at home, but in the Streets. For which purpoſe they ſometimes hired Mourning-men, and Women; who are the Minſtrels we read of, IX. Matth. 23. For Joſephus ſaith (L. III. C. 15. of the Wars of the Jews) that when Joppa was taken, and he reported to be ſlain, foreign &c. there were many Minſtrels hired at Jeruſalem, who began to make lamentations in a doleful tone. But Gierus in his Treatiſe of the mourning of the Hebrews (p. 320.) thinks Solomon doth not here mean the mourning of thoſe that accompanied the Corps to the Grave, nor their walking about in mourning Apparel; but the ſad lamentations, which their grief ſometimes moved them to make, in the very Streets: when they were weary with mourning at home, or put thereby into an extravagant paſſion; like that which the Jews ſuppoſed Mary the Siſter of Lazarus to fall into, when ſhe roſe up haſtily and went out of the houſe, XI. John 31.
[f] V. 6.] Now we are come to the moſt difficult Verſe of all; in which the Wiſe man deſcribes this houſe as falling down: that is, enumerates the evils, which immediately forego Death; of which he would have us think frequently, while the houſe is in good condition: For thoſe Words Remember thy Creator, St. Hierom thinks are here again to be repeated; or ever, that is, before Death ſeize on thee, and pull down this earthly Tabernacle and lay it in the duſt.
Firſt, by looſning the ſilver cord. Which ſome fanſie ſignifies all the humours of the Body; which are, as it were, the Thred of life; which the Deſtinies were ſaid to ſpin out, for a certain time, and then cut off: Others underſtand by it, the ſtring of the tongue: and Gaſpar Sanctius (upon VII. Cant. 5.) the Urine, whoſe Stream, he fanſies, reſembles a ſilver Thred, which is then broken, when it diſtils by drops; as it frequently doth in Old men. But the beſt of the Hebrew Writers by this Cord underſtand the Spinal Marrow (that is, the Pith of the Back-bone) others the Nerves; others the outward Coats of the Nerves, &c. And there is little reaſon to doubt, but the Marrow down the Back, continued from the Brain, as it were, in a String or Cord, unto the very bottom of it; together with the Nerves ariſing from it; and the Filaments, Fibers and Tendons that proceed from them, are the thing here intended. Which Melancthon ſaw long ago; the Nerves, ſaith he, and Ligaments are here meant; which have literally the power of Cords, both to unite and tie together, and alſo draw. But no Body, that I know of, hath explained this ſo well as our Dr. Smith (in his foreign) who hath alſo ſolved that doubt, why they are expreſſed in the Singular Number: becauſe, though there be many of them; yet, they are the continuation of one and the ſame thing (the Fibers being nothing elſe, but the Nerves divided and diſperſed; and the Nerves nothing elſe but the Marrow in like manner ſeparated, as ſo many Arms and Branches of the ſame Tree) they are all one in their Original, the Brain; they are all one in their continuation, for a long ſpace in the Spine; all one in their uſe, to convey the Animal Spirits, and to be the Inſtruments of motion.
This Cord is called Silver, becauſe of its colour; being not only white, but alſo ſhinning bright and reſplendent; and that when it is taken out of the Body, after Death. I omit other Reaſons.
It is looſned (ſhrunk up, or contracted, or removed as others tranſlate it) when it is no longer full of Spirits: and ſo the Body becomes void of ſenſe and motion, either in part or in whole.
The ſecond ſtep to a diſſolution, is by breaking the golden Bowl: and as the former related to the Rivulets, as one may ſay, of ſenſe and motion; ſo this to the Fountain: viz. the Head, and all contained in it: The Membranes, for inſtance, eſpecially that which the Ancients, from the great eſteem and reverence they had for it, call Pia Mater. Which is that part which deeply inſinuating it ſelf, into all the anfractuous paſſages of the Brain (as Doctor Smith ſpeaks) and being firmly annexed thereunto; keeps every part thereof in its proper place, and due texture: ſo that whatſoever is performed within the whole compaſs of the Brain (whether the making Animal Spirits, their exerciſe therein, or their diſtribution therefrom) is principally done by the help of this Membrane. Which therefore may well be called gullath; that part of the Head which is the Spring of all the motion that comes from thence. And ſo we tranſlate the Plural of this Word, XV. Joſh. 19. and both Forſterus and Avenarius underſtand the Singular here.
And it is called golden Bowl (like that IV. Zachar. 2, 3. from whence the Oil was conveyed by Pipes unto the Lamps) for ſuch Reaſons as gave the other the name of ſilver Cord. For inſtance, in reſpect of the colour; not only becauſe that moſt precious and deep-coloured Liquor of life, is abundantly contained in the Veſſels of this Membrance; but chiefly becauſe the Membrane it ſelf is ſomewhat of a yellowiſh colour; and tends more towards that of Gold, than any other part whatſoever doth. But eſpecially, in reſpect of its excellency and univerſal uſe: for it being the inſtrument that doth depurate the beſt of Blood, clarifies and exalts the Vital Spirits, and ſo prepares them for animality (as they ſpeak) to what ſhould it be likened, but to that moſt perfect, beſt-concocted, and moſt exalted Mineral of Gold?
Now the breaking of this Bowl is its loſing its uſe; not being able to retain its Liquors (as a Bowl is uſeleſs when it is broken) or as Dr. Smith explains it; in the extremity of extreme Old Age, it can no longer continue its continuity; but by reaſon either of its natural dryneſs, ſhriveling into it ſelf, or of preternatural moiſture, imbibing excrementitious humours, till it be over-full; it oft-times ſnaps aſunder, and ſo recurrs (i. e. runs back, as the Hebrew Word ſignifies) into it ſelf; from whence the Brain muſt neceſſarily ſubſide, and all the Part ſerving unto Animal motion be ſuddenly and irrecoverably daſht in pieces. So Avenarius judiciouſly tranſlates this Paſſage, That yellow Membrane which contains the Brain, be trodden down.
The third ſtep is, the breaking of the Pitcher at the Fountain. Which is variouſly interpreted; ſome; underſtanding hereby, the inability of the Bladder to retain the Urine; others by Fountain underſtand the Liver, and by the Pitcher, the Bladder of Gall; or the Veins; which is the moſt common Opinion. But Dr. Smith rather takes it for the heart: which is indeed the Fountain of Life; and hath two diſtinct Cavities, the right and the left: out of which proceed thoſe Veins and thoſe Arteries; which carry the Blood through the whole Body, and bring it back again to the heart, in a perpetual Circulation.
And if by Pitcher we underſtand the Veins, which are the receptacle of the Blood (and the Hebrew Word ſignifies any containing Veſſel, particularly the Widows Barrel in which was her Meal, 1 King. XVII. 14, 16. as well as a Barrel of Water in the next Chapter XVIII. 33.) then by the Fountain muſt be peculiarly underſtood the right Ventricle of the heart; which is the Original from whence the Veins have their riſe. For ſo the Hebrew Word ſignifies, not only a Fountain, but a Spring; from which Waters bubble up and burſt forth (as we tranſlate it, XXXV. Iſai. 7. XLIX. 10.) in a running Stream: and therefore is ſo to be tranſlated here, the Spring or Original, viz. of the Veins, which proceed from thence. Which induced Commentators to take the Fountain here for the Liver: which they would not have done, had they underſtood, as we do now, that the Veins do not ariſe from thence, as their firſt Original; but from the right Ventricle of the Heart. And they are ſpoken of in the Singular Number (as the Nerves were before) becauſe they are all of one and the ſame nature, original and uſe.
Now the breaking of this Pitcher into ſhivers (as the Hebrew Word ſignifies) is the utter failing of the Veins; their ceaſing quite from their natural action and uſe. When they can no longer carry back, nor conveniently convey unto the heart that Liquor, which they properly contain: but the little Blood which remains in the cold Body of man, near his end is congealed, and ſtagnates in his Veins.
And ſo I proceed to the laſt thing, the Wheel broken at the Ciſtern. Where by the Wheel ſome underſtand the Lungs; which, by their continual motion, do thruſt out the Breath from them, and draw it in again to them: reſembling the Wheel of a Well, now drawing up the Bucket to it ſelf; anon letting it down again into the Well. Melancthon, by Ciſtern underſtanding the Stomach (the Word ſignifying, ſaith he, a profound Cavity) takes the Wheel for the Guts adjoining thereunto: which are wrapt about one another, in a kind of Circular form; and make the Meſentery look like a Wheel. Which Grotius ſeems alſo to have had in his mind. But, taking it for granted that a Wheel, being an Inſtrument of Circulation, is the Hieroglyphick of ſomething that goes, and makes, a round in us, I think Dr. Smith's conjecture is moſt probable; that hereby is meant the great Artery, with all its Branches: which is the great inſtrument of rotation or circulation in the Body of man; and ſo evidently thruſts the Blood forward, that we perceive its Pulſes, forcing the Blood along its Cavity, in the Wriſts, the Temples, and other Parts of the Body. Without which Inſtrument to compel it, the Blood that naturally tends home to the heart, would go no further.
And then the Ciſtern from whence this Wheel forces the Liquor, and conveys it through all the Parts, is the left Ventricle of the Heart: to which this great Artery is annexed, and from whence it ariſeth. For a Ciſtern is a Veſſel made on purpoſe to receive a due proportion of Water, and to keep it till the time of uſe; and then conveniently to paſs it into Veſſels that are prepared to receive it from thence. And ſuch is the left Ventricle of the Heart; which in its Diaſtole, as they call it, receives the Blood that is brought into it from the Lungs: and then, keeping it there a little, doth in its Syſtole paſs due proportions thereof, into the great Artery, to be diſpenſed as was ſaid before. And, for this end, there are little Valves or Falling doors placed, at the entrance and at the going out of this Ciſtern; which are like Cocks to let in, and to let out; and, by their opening or ſhutting, give convenient paſſage, or ſtoppage to the Liquor; which continually runs that way.
And ſo the breaking or ſhaking in pieces (as Forſterus tranſlates the Word) of this Wheel, is the ceaſing of the Pulſe ſo he in another place tranſlates it, trodden down, i. e. ſuppreſſed by the decay of the inſtruments of Pulſations; which can no longer perform that work. Which being abſolutely neceſſary for the preſervation of life, the ceaſing of it is death.
[g] V. 7.] And ſo the Body, made of a mouldering ſubſtance, being no longer a fit habitation for the Spirit (and therefore deſerted by it) which held the parts of it together, ſhall crumble again into the Earth, out of which it originally came: according to that Sentence paſſed upon Adam in the beginning, Duſt thou art and unto duſt ſhalt thou return, III. Gen. 19. This Body was no better in its firſt Principles: and though now we are very fond of it, as if it were ſome goodly thing; yet, when the Spirit leaves it, it will appear to be indeed but Duſt.
But the Spirit, the nobler part of man, being of an higher Original, ſhall return to God, who ſent it into the Body; to be diſpoſed of by Him, according to the Sentence that he ſhould paſs upon it. For the Chaldee Paraphraſe's Explication of the latter part of this Verſe is very appoſite, It ſhall return, that it may ſtand in judgment before God. For Elohim (the Word here for God) in the Hebrew Language ſignifies a Judge. As in the place abovementioned, 1 Sam. XXVIII. 9. There is a Sentence not much unlike to this, I have obſerved in Plutarch's Conſolatory Diſcourſe to Apollonius upon the death of his Son: where he alledges, amongſt a great many other, this Saying of Epicharmus, foreign.
[h] V. 8.] And now, having thus demonſtrated his firſt Propoſition, he elegantly repeats the Exordium or entrance of his Book, as is here obſerved by St. Hierom, whoſe Words are ſo ſignificant, that I cannot but tranſlate them; as an excellent Gloſs upon this Verſe: For ſince all the labour of mortal man (of which Solomon hath diſputed in this whole Book) amounts to this, That the Duſt returns to its Earth, and the Soul returns thither from whence it was taken: it is an exceſs of vanity to labour for this world; and to gather nothing for the future: where he is to live for ever, and to be judged according to his behaviour here.
This only may be added, That here he enters upon the Concluſion of his Diſcourſe; and divides it into two Parts, as he had done the foregoing Book. Firſt, He ſumms up what he had ſaid in the ſix firſt Chapters, concerning the falſe ways men take to happineſs, in this Verſe: which he backs by ſeveral ſerious Conſiderations, in thoſe that fol ow, unto Verſe 13. Where ſecondly he ſumms up what he hath ſaid from Chap. VII. to this place, concerning the true way to happineſs; which lies only in a due regard to God and his Commandments.
[i] V. 9.] The firſt Word of this Verſe is variouſly tranſlated: and the whole Verſe applied by Interpreters, either to confirm what was ſaid before, concerning the falſe methods men take to happineſs (as if he had ſaid, I have done when I have told you, that you may believe me; who am ſufficiently able to inform you, and not think to meet with better information, from other mens Writings, or from your own experience) or as an introduction to what he intends to ſay, ver 13, 14. concerning the right method to be happy. Which he prepares the Reader to attend unto, and receive into his mind; firſt, by aſſerting his own great Authority in this Verſe (who the wiſer he was, the more deſirous he was both to teach, and to learn) And then, the weighty Doctrine which he taught, v. 10. And the great uſefulneſs of it, v. 11. The like to which they would find no where elſe, v. 12. It is not very material which of theſe ways we take; but I have had reſpect to both, in my Paraphraſe: where I have expreſſed the ſenſe ſo fully, that I cannot think fit to enlarge any further upon this Verſe. But only note, that Luther, and he alone I think, expounds the firſt Words thus (not abſurdly, nor diſagreeing with the Hebrew Text) There remained nothing to the Preacher, but that he was wiſe, &c. He underſtood and taught aright, and took a great deal of pains; which was a great ſatisfaction to himſelf) but he ſaw little or no ſucceſs of it in others, who would not be governed by his Advice, &c.
[k] V. 10.] This Verſe runs thus, word for word, in the Hebrew, The Preacher carefully ſought to meet with deſirable words; and the writing of uprightneſs; and the words of truth. Where writing may refer both to what he read in others, whether Divine or Humane Authors; and to what he wrote himſelf (and ſo I have expounded it in the Paraphraſe) which he commends from three Heads, pleaſure, or delight; uſefulneſs, and certainty.
Some fanſie that Solomon wrote a Book called Catub Jaſcher (the Writing of Uprightneſs) or Jaſcher dibre emeth (the upright Words of Truth) of which, as there is no certainty, ſo I ſee no probable grounds to aſſert it. Only we know he wrote a great many more Books than we have, 1 King. IV. 32, 33. 2 Chron. XXXV. 4. And ſee Joſephus L. VIII. Antiq. C. 2.
[l] V. 11.] Some connect this with the foregoing Verſe in this manner, The Preacher ſought to find out the words of the Wiſe, &c. And ſo the Words run exactly in the Hebrew. But we may take this Verſe by it ſelf, ſupplying the Word are, as we do in our Tranſlation; and look upon it as a commendation of theſe wiſe Words: which doth not in the leaſt alter the ſenſe. I have had reſpect to both; and comprehended alſo, in my Paraphraſe, two of the Interpretations, which one difficult Phraſe is capable of, viz. Maſters of the Aſſemblies.
Which may be tranſlated divers ways, more literally out of the Hebrew than we do; who add the Word by before them, which is not in the Original. For the laſt Words, which we tranſlate Maſters of Aſſemblies, may be attributed to Nails, in this manner: As Nails faſtened, whereby things are joined together, (Nails being the Inſtruments of gathering or bringing thoſe things together, which were ſeparate) or thus, retaining the Words of our Tranſlation, the Maſters of Aſſemblies are as fixed Nails: or the Maſters of Collections, ſuch judicious Authors as make excellent Collections of Apophthegms and ſmart Sayings, Stick in the Mind as Nails do in Planks. Or the Principal, the choice Collections (viz. of Wiſe men, mentioned in the beginning of the Verſe) are as, &c. or it may, in the ſame ſenſe, be connected (not with Nails, but) with the Words following: the Maſters or Authors that collect wiſe and pithy Sayings, have their Gifts from one and the ſame Shepherd.
So ungrounded is the fancy of Grotius; who from hence conjectures, that there were ſeveral perſons appointed by Zerobbabel (whom he takes for this one Paſtor) to collect the Sentences of this Book, and put them out under the name of Solomon. Who himſelf may rather be thought to be this one Paſtor or King: who employed (if we interpret the Words this way) many perſons to make Collections: of which he afterwards made uſe as he ſaw cauſe.
This ſeems to be certain, that he here gives the reaſon of this conciſe and ſententious way of Writing: becauſe ſuch acute Sayings, not only ſtir up and quicken ſlothful minds for the preſent (as a Goad ſtimulates the dull Oxe to labour) but penetrate deep and ſtick faſt in the memory; collecting alſo the thoughts, affections and reſolutions, to one certain Point or Scope; and gathering together a great deal of ſenſe into a few Words. As thoſe Words baale a ſyppoth, Maſters of Aſſemblies, or Authors of Collections may, I have ſometimes thought, be underſtood. Such a Collector was that Great Man Julius Caeſar; who gathered a Book of Apoththegms; and ſhowed by that, he thought it more honourable unto him, if he changed himſelf, as it were, into Tables and Codicils, in which the prudent and grave Sayings of others were regiſtred; than to have his own Words hallowed like Oracles, as ſome vain Princes, corrupted by flattery, have affected. Though divers of his own Speeches, as the Lord Bacon obſerves (L. I. de Augm. Scient. C. 7.) are truly ſuch as thoſe which Solomon here deſcribes, full of vigour and efficacy: inſomuch, that by one word alone he appeaſed a mutiny in his Army.
But, after all that may be ſaid on this Subject, ſince I find not only the Vulgar, but the LXX making out the ſenſe by adding the Word per and foreign (as we do the Word by in our Tranſlation) before Maſters of Aſſemblies; I have in the Paraphraſe followed that Interpretation alſo.
[m] V. 12.] And in this Verſe have adhered to the ſame Tranſlation, which underſtands the firſt Words, as if he had ſaid: Beyond theſe things do not trouble thy ſelf. For ſo they may be tranſlated exactly, and what is above, or more than them (that is, the the words of the wiſe, beforementioned) my Son, be warned, or be enlightned: obſerve theſe well, and trouble thy ſelf no further. Be content with a few good Precepts of the Wiſe; and do not involve thy ſelf in many Books. For what is neceſſary may be learnt without much labour, out of a ſhort Book: if men will be wiſer than they need they will but trouble themſelves to no purpoſe. There being no certainty of moſt things; no ſatisfaction when we go beyond the known and acknowledged Principle, and Precepts of Vertue: but what one man aſſerts, another confutes; and when we think we have written excellently, another Writer ſtarts up and diſcovers abundance of errours; and ſo Volumes are multiplied without end: and we are led into long diſquiſitions, without any ſatisfaction to the mind, but with much wearineſs to the Body, and great loſs of precious time; which had better be ſpent in digeſting and practiſing, ſuch ſhort, uſeful, and neceſſary Inſtructions as theſe.
He doth not abſolutely condemn many Books, for there are not a few of the Divine Writings; and about the ſame thing: but Books about needleſs things; and that dilate too much upon things neceſſary; rather tiring, than inſtructing. And he condemns the levity of thoſe that are always reading, but never meditating: running over ſuch a Book as this preſently, and then going to another, not ſo profitable; and never returning to this again.
So I take it in ſhort, Content thy ſelf with this Book, and ſuch like; and do not turn over many Authors, to learn how to be happy. For goodneſs and truth are included in certain Bounds; but wickedneſs and lyes, ſine fine ſunt, are without end, as St. Hierome here notes. Who obſerves alſo, that perhaps he adviſeth us, to ſtudy brevity; and to mind the ſenſe more than the words: directly contrary to the Philoſophers and Doctors of the World, who to aſſert their falſe Opinions, uſe abundance and great variety of Words; but the Divine Scripture, brevi Circulo coarctata eſt, is confined to a ſmall Circle; and as much contracted in Words, as it is dilated in ſenſe.
The Hebrew Word bahag, which we tranſlate ſtudy, Aben Ezra ſays, in the neighbouring Languages, ſignifies reading; and ſo we tranſlate it in the Margin.
[n] V. 13.] To teach us to contract our labours into as ſmall a compaſs as we can, he ſumms up, in a few Words, the ſenſe of his whole Diſcourſe in this Book; which he calls the concluſion or end of the matter; of all that can be ſaid on this Subject: the whole ſenſe of the Sermon, ſuccinctly delivered; unto which therefore every one ſhould confine his endeavours. It is this, to work his Soul unto ſuch a due regard of the Divine Majeſty (ſtanding in awe of him as his Lord, Overſeer and Judge) that he take care to obſerve all his Commandments: without which all Religion is vain and fruitleſs.
And theſe two things (the fear of God (or devotion) and obedience) he commends from two Arguments. The firſt of which is in this Verſe; that they are things, which concern all Mankind, one as well as another; of which if they be careful, they have done enough to make themſelves immortally happy.
For thoſe Words, this is the whole, or the all of man, may be expounded four ſeveral ways: either this is all the duty of man, or the duty of all men; or the whole happineſs of all men; or their whole buſineſs; unto which therefore they ſhould devote their whole ſelves; that is, all their ſtrength. For according as St. Hierom underſtands it, to this Man was born: that he underſtanding God is his Creator, ſhould worſhip him with fear, and honour and obſervance of his Commands.
And the fear of God being implanted in our minds, we ſhall not fail to worſhip Him, and call upon Him, and expect all good things from Him, and give Him thanks for them: And, as the beſt expreſſion of our thankfulneſs, keep his Commandments, and be obedient to all his Precepts: both in ſubduing our ſinful Appetites and Paſſions, and in exerciſing Charity towards our Neighbours. Which will make us true in word and deed; faithful in all our Contracts; liberal to the Poor; obſervant of our Governours; in ſhort, make us obſerve all the directions of this Book, in order to our happineſs.
[o] V. 14.] Here is the ſecond Argument, why we ſhould ſeriouſly intend theſe things; becauſe the Lord and Judge of the World, will one day call us to an account for what we do here; and paſs an impartial Sentence upon every action of our life, even againſt every Secret (as ſome expound theſe Words al col alam) or upon all ſecret as well as open actions. Which are all known to Him, though now He ſeem to take no notice of them; and ſhall then not only be brought to light, but with an apparent diſtinction between good and evil: the difference of which, ſhall be certainly and notoriouſly manifeſted; by the ſevere puniſhment of the one, and the bountiful remuneration of the other.
I will imitate therefore (ſaith Melancthon) the example of Solomon; and in the Concluſion recite the ſumm of this Book. He intended to aſſert Divine Providence; and to refute the Objections againſt it. which are theſe; There are great confuſions in humane life; a vaſt multitude of ungodly men, and but few that acknowledge, and fear God: and, which is worſe, the wicked flouriſh in honour and riches; but the pious are afflicted, and ofttimes killed by the worſt of men, &c. therefore all things ſeem to be carried by Chance. Unto which Solomon anſwers: Tho' for the moſt part, ſuch be the confuſion of things, yet be thou ruled by God's Word; and hold the Opinion of his Providence with a firm Faith. Do not fall from God, becauſe of theſe Scandals; nor caſt away his fear, or thy confidence in Him; nor deſert thy vocation: but oppoſe theſe two things to theſe confuſions; There will come a Judgment, when God will take away theſe confuſions and make an exact diſtinction: for the wicked ſhall be thrown into everlaſting puniſhment; but it ſhall be well for ever with the righteous. And in this life alſo, God moderates theſe confuſions: for he puniſhes heinous wickedneſs; ſupports Government, preſerves Governours, and Order, and Polities in the World. Nay, this is a teſtimony of God's preſence, that when the infirmity of humane Nature is ſo great, and ſo many are no better than mad and furious; yet God preſerves his Church: and, I may add, we have ſuch good Books as theſe for our direction into Truth, and encouragement in Piety.
THE END.
THE SONG OF SOLOMON PARAPHRASED. WITH ANNOTATIONS.
By the ſame AUTHOR.
LONDON, Printed by W. H. for Luke Meredith at the Star in St. Paul's Church-Yard, MDCC.