The Book of Ecclesiastes and Song of Solomon Paraphrased, Text and paraphrase 1 · Annotations 7
ANNOTATIONS.
[a] Among all the Maxims of true Wiſdom and Piety, which are to be learnt, for the ſettlement of our mind in peace and tranquility, notwithſtanding the vanity that is in all things, Solomon recommends to us in the firſt place; the care of that, which men fooliſhly loſe; by minding nothing but heaping up Wealth, or pleaſing themſelves in a voluptuous life, &c. viz. to acquire a good Name. Which nothing but a vertuous uſe of all things, can beſtow upon us; and when we have it, will give us a ſingular delight at preſent, and embalm our memory when we are laid in our Graves.
Which good Name (as Melancthon obſerves) conſiſts in two things: in the approbation of our own Conſciences judging aright; and in the approbation of other men, who alſo rightly judge. Both which are required by God; that we ſhould do right things, and that others ſhould approve of what is rightly done. Unto which they are bound, for two Reaſons; that the difference of Vertue and Vice may be made the more conſpicuous; and that others may be taught by Examples. He requires therefore that infamous perſons be caſt out of Society, and that they be honoured, whoſe manners are without infamy. Now ſince ſuch approbation is a Divine Ordinance, it is manifeſt we may deſire this Glory; and, by the ſame reaſon, that we must avoid all ſcandal, and take care that we may be commended.
Which Solomon here compares to a precious Ointment, becauſe nothing was more grateful and refreſhing in thoſe Eastern Countries: and therefore uſed not only in Feaſts, but at other times, when they were weary or languiſhing; for comforting the brain, recreating the ſpirits, chearing the countenance, ſuppling the joints; and for other ſervices tending to health, as well as pleaſure. Which made Ointments to be held in the greateſt price and eſtimation; and to be mentioned among the Treaſures of Kings, 2 King. XX. 12. XXXIX. Iſai. 2. Suitable to this is that of Pindar, A Bath of warm Water doth not ſo refreſh the tired Bones, as Glory. And this of Thucidydes, that Honour is the nouriſhment and food of an old man; who lives upon the reputation he hath gotten by worthy Deeds, which will make Death not unwelcome to him. So the latter part of this Verſe muſt be underſtood, with reference to a well-ſpent life; for otherways it would be only a diſcontented Saying, like that of the Heathen, The beſt thing is not to be born, the next beſt to die preſently. Unto which Doctrine (as Melancthon well ſpeaks) the Church is a Stranger.
I cannot well paſs over this Verſe, without obſerving, what all Interpreters note; an elegant Paranomaſia (as they call it) that is, a near affinity both in the Letters and in the ſound, of theſe two Hebrew words Schem Name, and Schemen Oil or Ointment: as there is afterward, v. 5, 6. between three other words, Shir a Song, Sirim Thorns, and Sir a Pot. Which being found alſo in ſeveral other parts of the Bible, it ſhows that ſuch alluſions are not unſeemly, nor ought to be cenſured as affectations; if they be ſparingly uſed, and wiſely, gravely and decently ſcattered in a Diſcourſe; not fulſomely, upon every occaſion, obtruded.
[b]. V. 2.] Now the Wiſe man knowing that nothing ſtirs us up more powerfully to a religious life, than the frequent remembrance of our mortality (which alas! we are not willing to think of) he next adviſes him that would be happy, to embrace all occaſions that may put him in mind of it. The Meditation of Death, being as was anciently ſaid, the very Abridgment of all Philoſophy. All the Precepts of Wiſdom, they thought, were comprized in this; and therefore no wonder Solomon not only begins with it, but preſſes it ſo largely as he doth in the following Verſes: to the end, that we may make our life not only a Meditation, but an Exerciſe of Death; which in the Chriſtian Language is called Mortification. In ſhort, the thoughts of Death will, without any other Teacher (if we keep it always in mind) inſtruct us in all thoſe Vertues, which will procure us a Good Name; ſome of which I have touched in the Paraphraſe. And the more healthful we are, the more we had need to charge our ſelves with the thoughts of it; becauſe that is apt to make us forget it. So I have taken chai, not merely for living; but lively, vigorous, luſty and flouriſhing, as we tranſlate it truly XXXVIII. Pſal. 19.
[c] V. 3.] In the Explication of this Verſe, I have touched upon another ſenſe of the firſt word of it, foreign: which ſignifies not only ſorrow, but anger or indignation alſo: by which ſome expound this Verſe. And underſtand thereby, either the anger of God afflicting men for ſin, or the angry reproofs that are given Sinners: which are better for them than proſperity, or to applaud and humour them in their folly. But this is mentioned v. 5. and therefore I take it not to be intended here.
The truth of the latter part of this Verſe is admirably explained by St. Paul in the 2 Corinth. VII. 11. As for the Phraſe I ſhall only note, that an ill look is an exact Tranſlation into our Language, of the Hebrew Phraſe, which is here tranſlated ſadneſs of the countenance. Now a man may look ill not only by ſickneſs, but, by reaſon of any other thing that afflicts him (as we find in the Caſe of Nehemiah, II. 2.) ſome of which I have expreſſed in the Paraphraſe.
[d] V. 4. heart] the thoughts, affections, and delight.
[e] V. 5. rebuke) The word includes roughneſs, and ſeverity in it; and is oppoſed to the ſmooth flatteries of thoſe, that ſeduce to ſin. So I have underſtood Song (not excluding the common ſenſe of the word, which I have alſo expreſſed) for as the firſt part of Wiſdom, is for a man to be able to give good advice to himſelf and others; and the next part of it, to take ſuch advice when it is given: So it belongs to the firſt part, to ſee a mans own faults and reprove himſelf for them; and to the ſecond, to receive ſuch reproof willingly from others, and to abhor to be flattered and ſoothed, as if he had no faults at all.
[f] V. 6.] This compariſon between rebuke and flattery, Corranus thinks is continued alſo in this Verſe; upon which he paraphraſes in this manner; As Thorns put under a Pot, and kindled, make ſuch a crackling, as if they would ſet the whole houſe on fire, and by their noiſe raiſe an expectation of the greateſt flame; but preſently end in ſmoke and vapours: ſo ſenſeleſs Flatterers make a great buzzing in mens ears, and blow up their minds, extolling them to Heaven with their Praiſes; but in truth make them not one whit the better, &c. But I do not ſee how the word laughter can be well applied to this; and therefore I have omitted it, and only thought fit here to mention it.
[g] V. 7.] The connection of this Verſe with the preceding, is a little obſcure; unleſs we tranſlate it, as Maldonate doth (following Munſter) A Wiſe man deſpiſeth calumny, and a mind that can be corrupted with Gifts: Which is an excellent Admonition, and well ſuited to Solomon's purpoſe. But no Interpreters beſides them take the word jeholel in the ſignification of deſpiſing (except Forſterus, who takes it for making one deſpiſed, tranſlating it thus, Calumny makes even a Wiſe man inglorious) but rather in the ſenſe of giving diſturbance, or making mad, as we tranſlate it. Though a great many by Oſchek (which raiſes this diſturbance in a Wiſe man) underſtand that ſort of oppreſſion, which comes from calumny. Particularly Melancthon, herein follows the Vulgar; ſhowing what a moſt peſtilent miſchief this is, in all Governments: whereby ſuch excellently deſerving perſons as Palamedes, Ariſtides, Cimon, and Themiſtocles were oppreſſed. The fountain of which Vice, is pride, envying the glory of others; and, that they may leſſen it, miſrepreſenting their counſels and actions: Which ſophiſtical depravation of other mens words, and deeds, is called Calumny.
But I have not confined the ſenſe to this; the Hebrew word Oſchek ſignifying all ſorts of oppreſſions, as I have noted before, either by fraud or by force. And the eaſieſt ſenſe of the Verſe ſeems to me, that which I have expreſſed in the Paraphraſe; by connecting it with Ver. 5. as a reaſon why we ought to hearken even to the rebukes of the Wiſe; that we may acquire a good habit of mind, able to hold out againſt oppreſſion on the one hand, and bribery on the other: which none can do, who is not very vertuous.
And in this Expoſition I have taken Wiſe as St. Hierom doth; not for one that is perfect, but for a Proficient: who hath not yet ſettled wiſe Principles in his mind.
It is poſſible alſo that Solomon may have reſpect to the oppreſſions which men generally indure, in a State illgoverned. Which raiſes a just indignation, and holy warmth of zeal in the beſt of men: but if care be not taken to repreſs the violence of that perturbation, which this is apt to give us, it may turn into fury; and make us behave our ſelves towards our Superiors, as men out of their Wits.
[h] V. 8.] I have connected this Verſe with the foregoing; though it may be taken alone by it ſelf. And the word dabar, ſignifying either ſpeech or thing, ſome (following the Vulgar) interpret this of the care that ought to be taken, in the Epilogue or cloſe of an Oration (as St. Hierom ſpeaks) rather than in the beginning or Preface to it; that, as we are wont to ſay, we may come off well, and leave a ſting in the minds of thoſe that hear it. But this is ſo wide from the Wiſe mans purpoſe, that I do not think fit to ſet down an excellent Diſcourſe of the Lord Bacon's, upon this ſenſe of the words, Lib. VIII. de Augm. Scient. Parab. 10.
And if we expound it of things, it is but a dilute ſenſe to ſay, that a thing perfected is better than a thing begun. Others therefore take it to be the ſame with that, Finis coronat Opus: which is true, but doth not complete the ſenſe; unleſs we underſtand it in this manner; that the Concluſion of all things is to be expected, before we judge of them. For whilſt they are growing and coming on, they appear with a quite different face, from what they have, and when they are gone and ſhall be no more.
In the latter part of the Verſe, patient in Spirit, is properly one that is long before he grow angry, or fall into any paſſion; who is oppoſed to proud in ſpirit, becauſe it is high-mindedneſs (as the word ſignifies) which makes mens paſſion riſe and ſwell haſtily. It may have relation to the former part, and be expounded in this manner: A patient man and ſlow to anger diſpatches buſineſs better, than a proud, huffing and bluſtering Spirit: whoſe paſſion ſo diſorders his mind, and indiſpoſes it for the management of Affairs, that he ſeldom brings them to a good iſſue.
Or thus, A proud man is a Boutefeau, who begins the fray: but the patient in ſpirit is the man that muſt end it (if ever it be well ended) and that is much the better work, and the greater honour to him, who is employed in it, and effects it.
Or, which is ſtill clearer, we ought to attend to the end of a thing with patience: becauſe it cannot be known what it will prove, nor whither it tends, in the beginning: and we ſhould be the more prone to be patient in ſpirit, if we would expect the iſſue of every thing. Thus Corranus paraphraſes upon the words moſt excellently; but a little too long. It is no ſmall part of Wiſdom, to judge of things, and of buſineſs propoſed to us, ſlowly and maturely, &c. for we ſee frequently that inconſiderate men, finding a thing very hard and difficult in the beginning, and never thinking how profitable and pleaſant the iſſue may prove, immediately deſpond; and out of an impatience, ſhall I ſay, or raſhneſs of mind, deſiſt from the moſt excellent Enterprizes; and many times betake themſelves to worſe. From which raſhneſs, and inconſtancy he will be very far removed, who indued with Divine Wiſdom, waits for the deſired and happy Concluſion of his Affairs. And unto this nothing contributes more, than a ſlow, conſtant and patient mind, that can endure labour and pains: which ſtedfaſtly and quietly conſidering how fruitful the end may be which he affects, will not ſuffer himſelf by any difficulty, trouble or wearineſs which he meets withal in the beginning, to be drawn from his purpoſe. Far different from thoſe, who out of a proud, arrogant humour, think it is baſeneſs, and unbecoming a gallant man, to attend upon the flow and leiſurely progreſſes of things, and to expect their events.
Thus he; which ſenſe I have not neglected in my Paraphraſe; but comprized it, among the reſt; and it is thus, in part, expreſſed more briefly by a wiſe and good man in that Age; when he told his Friend (who was undone becauſe he would not mind it) that he was like an unskilful Player at Tennis, ever running after the Ball; whereas an expert Player, will ſtand ſtill to obſerve and diſcern, where the Ball will light, or where it will rebound; and there with ſmall travel will let it fall on his Racket, or on his hand.
[i] V. 9, 10.] Theſe two Verſes depend on the foregoing ſhowing that anger is inconſiſtent with Wiſdom; and ſo is murmuring and repining at the hardſhip we meet withal in evil times. And therefore, as the ſame Corranus well gloſſes, let us not throw the cauſes of our anger upon the times; but blame our ſelves, who at all times, if we want meekneſs of Wiſdom, ſhall grow angry upon the moſt frivolous occaſions; and not only let looſe the Reins of our anger, but of all other Vices.
But I think this advice, v. 10. is not merely to be reſtrained to this, but extended unto all ſorts of diſcontent, which are apt to make us complain of our preſent condition; and ſo to admire what is paſt, as not to mind what is preſent: as if they had nothing but what was good, who lived before us; and we nothing but what is naught, in theſe days. Whereas, they complained juſt as we do now; and that of Thucidydes was true then, as it ever will be, foreign. the preſent is always burthenſome. Becauſe, as Melancthon obſerves, we have a feeling ſenſe of preſent incommodities; but know what was heretofore only by report: and ſo we praiſe thoſe ancient times, but do not like our own; which may be as good. This we are ſure of, that all times have their troubles: and it is the part of a wiſe and good man, to bear them, and not to increaſe them by a fooliſh Cure. According to that Saying, foreign: let not one evil be remedied by another. And that of Pythagoras, foreign: What portion of things fall to thy ſhare, take it; and do not grumble, nor be vexed at it. And remember, as Corranus gloſſes again, that a truly wiſe man is never ſo tranſported with admiration of ancient times, as to deſpiſe the preſent; crying out thoſe were the Golden, theſe the Iron Ages: nor will he ſolicitouſly enquire into the cauſes of what was then and what is now; when this is certain, that Vertue is the only cauſe of happineſs, and Vice of infelicity; which, in what time ſoever we fall, always produce the ſame effect. And to imagine that the ancient times had no evil in them, and ours no good, is the conceit of man that judges inconſiderately. For our eyes ought not to be ſo fixed upon the preſent calamities of our days, as blindly to overlook all the good: nor is the ancient felicity to be ſo admired, as not to remember, that they alſo conflicted with many Tempeſts, and perhaps greater than we, as their frequent complaints of their times do abundantly teſtifie. He therefore that is wiſe and fears God, will make account (as the truth is) that it is in our own choice, by his Grace, whether the times ſhall be good or bad; for if he live well, they cannot be bad to him; as on the contrary, they cannot be good, if he live wickedly.
I am the longer in theſe Obſervations, becauſe they are things of mighty moment: but moſt of the reſt I ſhall contract, as much as is poſſible.
[k] V. 11.] Moſt take this Verſe, as denoting their happineſs, who have Riches, as well as Wiſdom; which commonly is deſpiſed without Wealth. But the words may bear another conſtruction (which I have not neglected, becauſe it agrees well with what follows) that Wiſdom is equal to an Inheritance; nay, much to be preferred before it. For they may be thus tranſlated, Both Wiſdom and an Inheritance are profitable for men in this world; but eſpecially Wiſdom. Or, as Maldonate renders the laſt Clauſe, Et Reſiduum eſt videntibus Solem, and there is a remainder to thoſe that ſee the Sun. That is, when all things in this World fail us, the fruits of Wiſdom only remain with us.
[l] V. 12.] This is further explained in this Verſe: Where it will be needleſs to do more than barely obſerve, that the word we render defence is ſhadow in the Hebrew; which in their Language ſignifies protection, and comfort, XIX. Gen. 8. For this cauſe, they come under the ſhadow of my Roof; i. e. that they might be ſecure from violence. XIV. Numb. 9. Their ſhadow (i. e. protection) is departed from them.
[m] V. 13, 14.] Here follows an admirable Advice, to comply with our preſent condition, and ſuit our mind unto it: Becauſe we cannot bring things to the bent of our own mind, and therefore had better ſtudy to conform our mind to our condition, whatſoever it be; whether proſperity or adverſity. Into which the Divine Wiſdom hath divided our life, and ſo proportioned them one to the other; that none can juſtly find fault with his Divine diſpoſal; nor, all things conſidered, tell how to mend them, and order them better.
So I have underſtood the laſt Clauſe of v. 14. in which is the only difficulty: find nothing after him. Which Words (after him) ſome refer unto God, and make the ſenſe to be, that after Him (or beſide Him) a man ſhall find nothing certain: and therefore it is beſt to depend upon Him alone. Which I have not taken notice of in the Paraphraſe, and therefore mention here. Others refer after him unto man; and that two ways (which it may be fit just to ſet down) Some tranſlate it thus, For this end, that man may find out none of thoſe things; which ſhall befall him hereafter: and ſo, being perfectly ignorant of what is to come, neither preſume in proſperity, nor deſpair in adverſity. Others thus (which is Maldonate's Gloſs) that man loſing in time of adverſity, what he had gotten in proſperity, might not adhere too much to the things of this World. Melancthon alone interprets find nothing, in this ſenſe, that he might not betake himſelf unto unallowed courſes: but in proſperity keep himſelf within the Bounds of his vocation, and not be carried beyond it by vain curioſity; and in adverſity expect the help of God, in the uſe of ſuch remedies as he hath ordained.
[n] V. 15.] This Verſe may be either joined with the precedent, or with the following: I have connected it with both, in my Paraphraſe upon it, and v. 16. where I have attended to the Scope of the Wiſe man in this Chapter; and accordingly interpreted that and the 17th. Verſe; which will admit of ſeveral other Expoſitions.
They are commonly expounded of Publick Justice; which ought to be, neither too rigid, nor too remiſs and negligent. Inſomuch that Melancthon's words are, non dubium eſt; there is no doubt he ſpeaks of Political Justice, which governs the things of this life: and conſists in a mean, between cruelty and negligence. Too much ſeverity becomes cruelty; as it was in Aurelian: and too much indulgence confirms men in wickedneſs, as it was in the days of Arcadius. A good Governour, like Auguſtus, takes a middle courſe; and doth not ſeek that middle with too much ſubtilty: but rather, as in God, lets mercy prevail over judgment. The like admonition, ſaith he, is ſubjoined about Wiſdom: for, as too much ſeverity becomes cruelty, ſo too much Wiſdom, that is ſubtilty, becomes cavilling ſophiſtry, and cheating. And thus he interprets ver. 17. that a Magiſtrate ſhould not tolerate enormous Vices.
Doctor Hammond alone, as far as I have read, makes the 16th. Verſe, Be not righteous overmuch, &c. to be the Objection of a Wordling; who takes that for exceſs of Duty, which brings any damage, or worldly deſtruction upon him. Which is anſwered, ſaith he, in v. 17. Be not wicked overmuch, &c. that is, the fears, and from thence the prudential (but oftentimes very impious) practices of the Worldling, are the more probable Bath, to the moſt haſty ruines, Vid. Anſw. to Cawdry, Chap. 2. Sect. 2.
But this is not coherent, in my Opinion, with the reſt of the Chapter; and therefore I have followed rather the Opinion of Gregory Nazianzen: who interprets it of heat and zeal, more than needs, without reaſon and diſcretion: Which, as it makes all the Schiſms in the World, ſo produces a great many other evils. And the ſame paſſion, ſaith he, is both about righteouſneſs, and about Wiſdom: foreign &c. vid. Orat. XXVI. p. 446.
I ſhall omit other Interpretations (which are collected by del Rio; and more copiouſly by Hackſpan Lib. 2. Miſcellan. c. 1.) and mention only that of Grotius: who expounds it of a vain affectation of Juſtice and Wiſdom. Which Interpretation is in part followed by the Lord Bacon L. VIII. de Augment. Scient. C. 2. Parab. 31.) whoſe Diſcourſe upon the Words, I ſhall not ſend the Reader to ſeek, but ſet it down intirely; becauſe it is very uſeful. There are times, ſaith Tacitus, wherein great Vertues are expoſed to certain ruin. And this fate befals men eminent for Courage, or Justice; ſometime ſuddenly, ſometime foreſeen afar off. But if Prudence be alſo added to their other accompliſhments; that is, if they be wary and watchful over their own ſafety; then they gain thus much, that their ſudden deſtruction proceeds from counſels altogether hidden and obſcure; by which both envy may be avoided, and their ruine fall upon them unprovided. As for that nimium (overmuch) which is ſet down in the Parable (ſince they are not the words of ſome Periander, but of Solomon, who now and then notes the evils in mens life, but never commands them) it is to be underſtood, not of Vertue it ſelf (in which there is no nimium) but of a vain and invidious affectation, and oſtentation thereof.
A Point ſomething reſembling this, the ſame Tacitus intimates in a Paſſage touching Lepidus; ſetting it down as a Miracle, that he had never been the Author of any ſervile Sentence, and yet remained ſafe in ſuch cruel times. This thought, ſaith he, often comes into my mind; whether theſe things be governed by Fate; or whether it lies alſo in our own power, to fleer an even courſe, free both from danger and from indignity, between deformed flattery, and abrupt and ſullen contumacy.
[o] V. 17.] There are thoſe, who by al tirſha underſtand not, Be not too wicked; but, Be not too buſie; make not too great a ſtir, and bustle about the things of this World (eſpecially in dangerous times) do not destroy thy ſelf, by too much toil and labour; or by too much stirring, when it is better to be quiet and ſit still. Of which I have taken no notice in the Paraphraſe; and therefore mention it here. For though the word be not uſed commonly in this ſenſe, yet it is its original ſignification. And the Advice of the Son of Syrach is ſomething to this purpoſe, VII. Ecclus 6, 7.
[p] V. 18, 19.] The foregoing Advice He looks upon as ſo uſeful, that he preſſes it further here, ver. 18. and promiſes more ſecurity from ſuch a religious prudence, as teaches us moderation, and yet keeps us strict to our Duty; than from the greatest Armies that men raiſe for their defence, ver. 19.
For (as Melancthon obſerves) Alex. Pheraeus was ſlain by his Wife, and his Brethren; though he lay in an high Tower, well garriſon'd, to which none could aſcend but by Ladders. And the Father of Alexander was ſlain in the midst of a publick Pomp, his Princes and his Guards looking on; as Julius Caeſar alſo was in the Senate.
Ten mighty men] every one knows is, in Scripture-Phraſe, as much as many mighty men. And ſo Bochartus interprets that difficult place, XI. Numb. 31. where, ſpeaking of the vast quantity of Quails that came into the Camp, Moſes ſaith, he that gathered least, gathered ten homers; that is, ſaith the forenamed Writer, many heaps: for ſo he thinks homer ſhould be there tranſlated, as it is in ſome other places, L. I. de ſacris Animal. Cap. XV. p. 106. Part. 2.
[q] V. 20.] Here he ſeems to limit what he had ſaid before, with this exception; that no man can be always ſo wiſe, and cautious, as never to offend. Which Melancthon truly calls Politica ſententia: and refers to lapſes in Government; like that of Joſiah; who was a very good Prince, but periſhed by engaging raſhly in an unneceſſary War. And therefore the Character of a Governour, as well as of a man, must be fetcht from the constant strain, and bent of his actions; and not from particular facts. For he is a good Governour that always intends to do right, though he ſometimes miſcarry (as David and the forenamed Joſiah) and he is an ill Governour, who hath no ſuch deſign, but quite contrary; though ſometime he do well, as Cambyſes. The difference therefore muſt be taken from their perpetual will and inclination.
There are thoſe who connect this Verſe, with the next rather than the foregoing: but I have referred it to both, and not unfitly I think; as may be ſeen in the Paraphraſe upon v. 21.
[r] V. 21.] Which the Lord Bacon (L. VIII. C. 2. Parab. 4.) refers principally to vain curioſity; and thus diſcourſes upon it. It is a matter almoſt beyond belief, what diſturbance is created by unprofitable curioſity, about thoſe things that concern our perſonal intereſt: That is, when we make a too ſcrupulous inquiry after ſuch Secrets, which once diſcloſed and found out, do but cauſe diſquiet of mind; and nothing conduce to the advancing of our deſigns. For firſt there follows vexation and diſquiet of mind: humane Affairs being ſo full of treachery and ingratitude, that if there could be procured a Magical Glaſs, in which we might behold the hatreds, and whatſoever malicious contrivances are any where raiſed up againſt us, it would be better for us, if ſuch a Glaſs were forthwith throne away and broken in pieces. For things of this nature, are like the murmurs of the leaves of Trees, which in a ſhort time vaniſh. Secondly, This curioſity loads the mind too much with ſuſpicions, and ungrounded jealouſies: which is the moſt capital Enemy to counſels; and renders them inconſtant and involved. Thirdly, The ſame curioſity doth ſometime ſix thoſe evils which otherways of themſelves would paſs by us and fly away. For it is a dangerous thing to irritate the conſciences of men; who, if they think themſelves to ly undiſcovered, are eaſily changed for the better; but, if they perceive themſelves to be detected, drive out one miſchief by another. And therefore it was deſervedly esteemed the highest Wiſdom in Pompey the Great; that he instantly burnt all Sertorius's Papers, unperuſed by himſelf, or ſuffered to be ſeen by others.
Some take this Verſe to ſpeak of thoſe, who willingly lend their ears to Informers and Detractors; who will bring them what is ſaid abroad, whether true or falſe. And therefore, ſaith Solomon, ſince there is no man but who offends ſometimes, not thou thy ſelf excepted, do not hearken unto thoſe who reckon up other mens faults; lest thou hear thy own, from thoſe that are of thy Family. Thus Maldonate.
[ſ] V. 23.] Here he ſeems to reſume his Diſcourſe, in the beginning of the Book, concerning the ſhortneſs of humane understanding; and the difficulty of finding the truth and the reaſon of things. But no account can be given, why he thus ſtarts from his Subject, on a ſudden, without any coherence. And therefore I have endeavoured to give another account of this, and the following Verſe: Which I have ſo interpreted, that they may be knit to the foregoing. I cannot ſay that herein I have followed any Guide, but my own Judgment: which led me to think this to be a continued Diſcourſe. But they that diſlike my connection, must rest ſatisfied (as far as I can ſee) with that of Corranus (which hath more colour for it, than any other) who takes this Verſe to be a Preface to what the Wiſe man had to add concerning the ſubtil Arts of Women to draw men in, if they be not exceeding cautious. Their wits being ſo verſatile, their cunning ſo ſly, and their allurements ſo many, that he profeſſes he found them inexplicable; though he had ſpared no pains to penetrate into them. This he makes the ſenſe of ver. 23, 24, 25.
[t] V. 26.] And then, in this Verſe, Solomon gives an account of the danger they are in; who ſuffer themſelves to be inſnared by the Arts of naughty Women (who are ſo numerous, that he adviſes him, who would be good, to be very cautious how he enters into familiarity with that Sex) who have brought ſore calamities upon the greateſt men; ſuch as Samſon, David and Paris, and many other beſides Solomon himſelf. The next Verſe I have made to relate to that. The two words we tranſlate ſnares and nets (to which he compares her heart, i. e. her invention, devices, &c.) both ſignifie nets. Only the former ſignifies the Nets of Hunters; the latter, the Nets (or Draggs rather of Fiſhermen, (XXVI. Ezek. 5.) as the LXX. diſtinguiſh them. The former indeed is applied alſo to Fiſhes, in this Book, IX. 11. and therefore the truer difference perhaps is, that the former ſignifies finer, the latter courſer, but stronger Nets: ſuch as cannot be broken, but will certainly deſtroy; as the Root, from whence Cherem comes, denotes. Both theſe words are in the Plural Number to denote, the vaſt multitudes that they catch; and the innumerable ways they have to entangle them, and hold them faſt.
[u] V. 28.] Gregory Thaumaturgus interprets this Verſe altogether of their Chaſtity; after this manner: I have found a chaſte man, but never a chaſte woman: And, indeed, of that he is ſpeaking, which makes this ſenſe not unreaſonable: though I have not ſo reſtrained it, nor do I think this is to be lookt upon, as the true Character of Women, in General, in all Ages, and Countries; but of ſuch only as Solomon was acquainted withal; and of thoſe in that, and the neighbouring Nations; eſpecially of Women there excelling in beauty, which commonly betrayed them to their ruine, and to the ruine of others; without an extraordinary Grace to preſerve them.
[x] V. 29.] In the beginning of this Verſe, Melancthon thinks, Solomon ſpeaks not of the firſt creation of man, but of the Rule of mens actions, which God propoſed to them: The ſenſe being, as if he had ſaid, God inſtituted a good Order how men ſhould behave themſelves in all things; but they contrive how to go beyond their Bounds. As David, for inſtance, had many Wives of great beauty; but he would not be content without another mans. Antony. had a great power, but he would be a Monarch: which is the fault of many other Great Men.
This I have not altogether neglected; and alſo taken notice of de Dieu's Interpretation of the laſt words of the Verſe, Men ſought out the thoughts of the great or mighty: taking Rabbim for Magnates. That is, not contented with his own condition, he affected to be like the Angels, nay like God.
Maimonides refers it to the evils and miſeries man draws upon himſelf, here in this World: underſtanding by cheſchbonoth (inventions) mans fooliſh reaſonings, whereby he precipitates himſelf, into all the evils he endures. For he thinks he wants this and that, when he doth not: and he thinks this and the other thing makes him miſerable, which hath no hand in it. But we may ſay as Malachi doth (I. 9.) this hath been by means of your own ſelves; and as this Wiſe man elſewhere (Prov. XIX. 3.) The fooliſhneſs of man perverteth his way; and his heart fretteth againſt the Lord. More Nevochim, Pars III. Cap. 12.
The common Editions of the LXX. may be corrected out of Epiphanius Haereſ. XLIX. who quotes this Verſe thus— foreign (in the common Editions, even in the Polyglott Bible, it is foreign, moſt abſurdly) foreign According to which I have, partly, framed my Paraphraſe, taking foreign to refer to the Underſtanding, and foreign to the Will: But I have attended alſo to the common reading, in the latter end of the Verſe; which is, not foreign, but foreign