Good of which you are all desirous is not there to be found where you seek it for all things here below are so frail so subject to change and to vanish that I have not words to express how vain they are This is the thing which the Preacher first undertakes to prove That they are mere emptiness more vain than Vanity it self so full of trouble and care as well as extremely unstable that to no purpose are all mens endeavours who seek for satisfaction from them especially if they place their highest Good in them See Annot. b 3. What profit hath a man of all his labour which he taketh under the sun 3. For proof of this let every man survey himself who consists of body and of mind And let him ask his mind What great matter there remains after all its cares for the things of this life What contentment he or any man else in all this World hath reaped by his toilsome labours and anxious thoughts wherewith he hath rackt himself both day and night Which have often ended in disappointment and when he hath enjoyed his desires this very thing hath spoiled his pleasures that he could not long enjoy them See Annot. c 4. One generation passeth away and another generation cometh but the earth abideth for ever 4. For if they do not presently leave him he in a short time must leave them his Body the other part of him being made out of the Earth and therefore how firm and solid soever it now seem must be crumbled into Earth again Which continues for ever to receive back those Bodies which come out of it for no Generation can abide as the Earth doth but follows the foregoing as the next that come after shall follow it unto their Graves See Annot. c 5. The sun also ariseth and the sun goeth down and hasteth to his place where he arose 5. Out of which they cannot return and stand up in their former places as the Sun that quickens all things doth which in a constant and regular course ariseth and makes not more speed to go down than it doth to appear the next morning in the same Glory again No man dies and appears here no more though if he should it would be to dye again See Annot. d 6. The wind goeth toward the South and turneth about unto the North it whirleth about continually and the wind returneth again according to his circuits 6. Nor is the annual course of the Sun less certain than its diurnal but it comes back the next year at a fixed time to the very same Point from whence it moved this Nay the Winds as fickle and inconstant as they are whirling with a marvellous swiftness round the Earth return at last to the same Quarter from whence they shifted and some of them the very same months of the year to fetch the same compass and run the same round they did before 7. All the rivers run into the sea yet the sea is not full unto the place from whence the rivers come thither they return again 7. The like Circle there is in Watry Bodies for the Torrents and Brooks that the Rain makes run into the Rivers and so into the Sea which nevertheless doth not swell beyond its Bounds because it restores all back again to their former places by the Vapors which the Sun exhales or by secret passages through the Earth Whilest poor Man alone who is compounded of all these of the Earth the Air the Water and such heat as the Sun administers passeth away and cometh to his place no more but must be content to imitate these things only in their restless agitations 8. All things are full of labour man cannot utter it the eye is not satisfied with seeing nor the ear filled with hearing 8. Which is another thing that encreaseth his trouble that in this short life which he cannot live over again when it is done he can neither be quiet nor move with ease as the things forenamed do nor yet acquire satisfaction with his perpetual motion but tires himself even in his pleasures and finds all sort of business so laborious that he himself is not able to tell how tedious it is and after all is done he is no better pleased than when he first begun For the eye for instance and the ear which are the noblest and most capacious senses having seen and heard all manner of things are as desirous of some new entertainment as if they had enjoyed none at all See Annot. e 9. The thing that hath been it is that which shall be and that which is done is that which shall be done and there is no new thing under the sun 9. But alass the very same things like the Sun the Wind and the Rivers come about again and we are cloyed with seeing and hearing what hath often presented it self unto us already or at least hath been in times before us and will be again in those that succeed us There is nothing done now but the persons being changed will be acted over again in future Ages to whom the Sun can shew nothing but what we have seen in these days and others have seen in the foregoing And therefore it is vain for any man to expect that satisfaction now or in future times which none have found since the World began Men will always loath things present as they have ever done and long for those which are a coming which will ever give them the same satiety See Annot. f 10. Is there any thing whereof it may be said See this is new it hath been already of old time which was before us 10. Is any man able to contradict this and point us to the thing which is altogether new and hath never been seen or heard before It may appear perhaps so to him but that is to be imputed merely to the shortness of humane life which makes us ignorant of what hath passed in former Ages save only in a few things transmitted down to us by observing men For had we continued many Generations that which now seems new and unusual to us would have appeared familiar and of great antiquity as really it is 11. There is no remembrance of former things neither shall there be any remembrance of things that are to come with those that shall come after 11. They that went before us indeed might have registred such things but as they observed little so they have left the memory of less nor will this Age or those that follow be more careful or if they should Posterity will be as negligent as former Ages have been in preserving those Records For we differ nothing from our Forefathers nor will the Ages to come excell this in which we live but still the vanity of man and of all his projects and contrivances will continue to the Worlds end 12. ¶ I the preacher was king over Israel in Jerusalem 12. And let none imagine that I speak this only as a Preacher
them but with a mixture of Wisdom as he tells us v. 3. Whereby he soon perceived that they who leave the pursuit of Knowledge for the sake of bodily pleasure change for the worse For after he had tried all sorts of things that could give him any pleasure he went back to Wisdom and Knowledge as the better of the two v. 12. And yet after he had considered that again the second time he could not but confess that there were such great imperfections in it that it could not make a man happy as he discourses in the following Verses Of which I shall give a more paticular account in the Annotations 1. I Said in mine heart Go to now I will prove thee with mirth therefore enjoy pleasure and behold this also is vanity 1. BEing thus disappointed therefore in the expectations I had of happipiness from much Wisdom and Knowledge and beholding many men look jollily who had none at all I resolved to leave off those troublesome cares and labours and to follow my pleasures saying to my self Why dost thou vex and torment thy mind to no purpose Let alone these crabbed Studies which hasten Old Age and indulge thy self in all those sweet delights which Youth desires Try what satisfaction mirth and joy can give thee and for that end take no thought for the future but enjoy to the heighth the present Goods of this life Which accordingly I did but believe me though this promised much at first it performed little but left me more void of contentment than it found me See Annot. a 2. I said of laughter It is mad and of mirth What doeth it 2. For the noise the tumult the indecent motions and scurrilous jestings of men that let themselves loose to excessive laughter and extragavant merriment appeared to me like distraction of mind and considering how unprofitable it is I could not but with a passionate disdain put it from me saying of it and of mirth and dancing and all the frolickness of mankind What is there in it that thus bewitcheth them Where lies the pleasure that thus inchants them and puts them so beside themselves that they think neither of God nor of any thing else that is worthy of them but of this alone See Annot. b 3. I sought in mine heart to give my self unto wine yet acquainting mine heart with wisdom and to lay hold on folly till I might see what was that good for the sons of men which they should do under the heaven all the days of their life 3. I deliberated therefore with my self about a middle course of life which should neither be altogether studious nor altogether voluptuous but a mixture of both and in pursuance of this counsel entertained my self freely with all the delights of feasting and banquetting yet so as not to lose my acquaintance with Wisdom but to keep my mind so intent upon it that Folly might not have its full swing but find a check upon it till I might make a sufficient tryal whether herein lay that so-much-desired Good which men should propose to themselves and prosecute all the time of their stay in this World See Annot. c 4. I made me great works I builded me houses I planted me vineyards 4. For which end I raised with exquisite Art the most stately and majestick works that could be contrived for the pleasure of all the senses As first of all I built my self a most magnifient Palace and other goodly Houses which when I had elegantly adorned and sumptuously furnished I proceeded to plant about them in a beautiful order the choicest Vines VIII Cant. 11. which besides the fragrant smell II. Cant. 13. and the lovely sight wherewith they entertained me abroad afforded the most generous Wines for my table at home See Annot. d 5. I made me Gardens and orchards and I planted trees in them of all kind of fruits 5. To which I added delicious Gardens full of various Flowers Herbs and Plants for all the Seasons of the Year and then spacious Forests and Parks or rather Paradises of Pleasure wherein besides other delights were lovely Shades and Coverts for all sorts of Beasts nor were Orhards wanting stored with all kinds of Fruit-Trees which either this or other Countries could afford See Annot. e 6. I made me pools of water to water therewith the wood that bringeth forth trees 6. And that nothing might be want-in to the perfection or preservation of these places I made with great charge and no less Art either Fountains or Cisterns or Pools of Water not only for delight and for Fish but to serve instead of Rain to water the Flowers and Herbs especially the young Nurseries of Trees that they might not die with Drought See Annot. f 7. I got me servants and maidens and had servants born in my house also I had great possessions of great and small cattel above all that were in Jerusalem before me 7. All which requiring the care of a great many persons I purchased Servants both men and women in great abundance of whom I had a multitude of Children born in my house whom I employed in looking after my other possessions which I had in Herds and Flocks of greater and lesser Cattel which were so numerous that I killed every day for my Family ten Oxen crammed in the Stalls and twenty Oxen out of the Pastures with an hundred Sheep besides Harts and Roe-Bucks and Fallow-Deer and fatted Fowl to say nothing of other provision 1 Kin. IV. 22 23. and yet such was the plenty my Stock did not decrease because a new Brood grew up continually in such abundance as the like had never been seen in our Country before my days See Annot. g 8. I gathered me also silver and gold and the peculiar treasure of kings and of the provinces I gat me men-singers and women-singers and the delights of the sons of men as musical instruments and that of all sorts 8. By which and divers other means 1 King IV. 21. X. 21 22 23 c. 2 Chron. IX 24. I laid up vast Treasures of Silver and Gold and Jewels and all that was choice and precious in other Kingdoms especially in those Provinces which were subject unto me which were great and many 1 Kin. IV. 24. out of whom I picked also the sweetest voices that could be found both of Men and Women together with the rarest Songs and Hymns composed by the best Masters in the World and all sorts of Instruments of Musick than which nothing is more charming among the Children of men either to lay them asleep when they would go to rest or to recreate their spirits when they are tired with business to banish melancholy when they are oppressed with sorrow and to augment their pleasure when they would be merry being no less fit to wait upon Feasts than they that attend at the Table See Annot. h 9. So I was great and increased more than all that were before me in Jerusalem also
sins or other mens calamities is apt to do his Soul good by giving him a right understanding of God and of himself and of all things else See Annot. c 4. The heart of the wise is in the house of mourning but the heart of fools is in the house of mirth 4. Whence it is that Wise men affect to think of such things when they do not see them as show them how vain all our worldly enjoyments are but Fools seek all occasions to put by such thoughts and to divert themselves with merriment and pleasure See Annot. d 5. It is better to hear the rebuke of the wise than for a man to hear the song of fools 5. And he that would be in the number of these wise men must look upon this as one of the first steps towards it to lend an obedient ear unto the reproofs of him who is truly wise and vertuous which though never so sharp and rough are to be infinitely preferred before the smooth praises and commendations of a great many Fools nay ought to sound more gratefully in our ears than the most delicious Musick Songs and Jests of all the merry Companions in the World See Annot. e 6. For as the crackling of thorns under a pot so is the laughter of the fool this also is vanity 6. These jolly Fellows indeed make a great noise and show as if they were the only men that enjoy this World but alas their mirth and joy is but for a spurt and then ends in heaviness like the crackling of Thorns which sometimes blaze under a Pot as if they gave a mighty heat but leave the Water in it as cold as they found it All there jollity therefore is mere vanity See Annot. f 7. ¶ Surely oppression maketh a wise man mad and a gift destroyeth the heart 7. And there is the greater need to be well instructed and therefore to hearken to the wise v. 5. because there are other things besides vain pleasures and flatteries to disturb and unsettle our minds if we be not well fortified against them For the better any man is the more he is in danger to suffer from slanderers Revilers and all sorts of injurious persons whose violence sometime is so great that unless a man be provided with more than humane Wisdom and it be deeply rooted in his heart it will not only miserably disquier but even distract him Nor is this his only danger but that Power and Authority which raises him above the former may expose him to another unless he be armed with great integrity for his mind may be corrupted by Gifts and Presents to do injustice unto others which he hates should be done to himself See Annot. g 8. Better is the end of a thing than the beginning thereof and the patient in spirit is better than the proud in spirit 8. And he will be the better able to resist them both who is so wise as to look not merely to the beginning of them but attend to their conclusion For that which seems grievous at the first appearance in the issue proves very advantageous and on the contrary that which promises fair at first hath a deadly farewel with it and therefore it is much better to endure patiently and humbly wait to see the issue than to be provoked by pride and disdain hastily to precipitate events for he that scorns to wait and attend upon the leisurely progressions of things commonly undoes himself and his Affairs by his fierce and violent attempts presently to compass his desires See Annot. h 9. Be not hasty in thy spirit to be angry for anger resteth in the bosom of fools 9. It is another Point therefore of that Wisdom which must make us happy to repress the motions of anger that we seel in our selves and not suffer them without great deliberation to have any effect for anger is an enemy to counsel and advice and is indeed the property of Fools who out of weakness of mind and shortness of thoughts are familiarly transported with it upon the slightest causes and not easily appeased again as wise men are when they chance to be incensed 10. Say not thou What is the cause that the former days were better than these for thou dost not enquire wisely concerning this 10. It is Wisdom also to correct in our selves that complaining humour which is apt to be ever finding fault with the present times and commending the foregoing Ages as far better and happier than the present For perhaps it is not true and thus much is certain that he is foolishly inconsiderate who imagines that then there was no evil and that now there is no good or if it be true that there was more good in those times let us not murmur and repine asking why we are cast into a troublesome Age full of oppression suppose and violence and wrong v. 7. but rather submit to the Providence of God considering that there is no Age so bad as to hinder us which is the principal point of Wisdom from being good and therefore let us do our Duty believing God hath such reason for suffering the times to be as they are that we have no reason to quarrel at them or to call in Question his Wisdom Goodness or Justice See Annot. i 11. ¶ Wisdom is good with an inheritance and by it there is profit to them that see the sun 11. Yet do not think that Wisdom or Vertue consists in despising Riches but only in using them well when we have them and in being contented without them for as we cannot be happy by Riches alone without Wisdom so we cannot be compleatly happy with Wisdom alone without Riches For he hath a vast advantage to do good every way who is Rich as well as wise it giving him an authority even to speak more freely than other men and making what he speaks to be more regarded but of the two Wisdom and Vertue must alway be preferred which can do greater things and bestow nobler benefits upon Mankind than Treasures alone can do See Annot k 12. For wisdom is a defence and money is a defence but the excellency of knowledge is that wisdom giveth life to them that have it 12. For as Wisdom for instance contrives many ways whereby a man may innocently defend himself from danger so can Money oft-times purchase his protection and safety but herein is the preheminence of Wisdom that when neither of them can shelter a man nor stave off the calamity that invades him it marvellously supports revives and comforts the Souls of those who are Owners of it under all the evils which it could not help them by honest means to avoid See Annot. l 13. Consider the work of God for who can make that straight which he hath made crooked 13. And in order to it the highest Piece of Wisdom is to live in a serious sense of the Sovereign Power of God and to consider that as he hath settled all things in
they do as some expound that Phrase as an errour And yet notwithstanding it is the wisest course not to be exasperated by it to make any tumults and seditions but to be patient and quiet v. 8.9 So I have expounded these Verses in connection one with another for though there are those who by Ruler here understand the Devil who thrusts the worst men into the best Places as may be seen in St. Hierom's Commentaries and others understand God who permits this yet the whole Discourse is still to the same purpose that senseless persons get into power being more acceptable many times at Court as Melancthon glosses than the wise and good According to the ancient Verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This World takes the greatest pleasure in bad men the Flatterer fares best in the first place and next him the Sycophant and false Accuser In the Roman Story there are many instances of men preferred merely for their Vices of others only for money some of which are collected by Joannes Filesacus L. 8. Selectorum Cap. 15. f V. 6. I mentioned Vices in the foregoing Annotation e because folly in the holy Language comprehends that as well as silliness or incapacity to manage affairs and mindlesness negligence and sloth which are both denoted in the Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place Where the Abstract as they speak being put for the Concrete we are to understand idle ignorant and senseless men and that in the highest degree and being opposed to rich they are also supposed to be men of mean extraction or condition For which reason the rich also are to be understood not simply men of Estates or great Birth but of excellent education noble endowments of mind and attentive unto business c. g V. 7. The sense of this Verse is not different from that of the former but the same thing is set forth in both by two illustrations one taken from their Place and Dignity the other from the Equipage as we now speak wherein they appear upon their advancement For to ride belonged unto Great Persons as to go on foot unto Inferiors And to ride on Horses in Solomon's time was much more stately than to ride on Mules which were used by Great Men in David's time 2 Sam. XIII 29. 1 King I. 33. or on Asses in former Ages X. Judg. 4. h V. 8. Yet it is as senseless to be inraged by this preferment of senseless and unworthy men into rebellion as the Wise man here shows by several Proverbial Sayings In the Application of which to this purpose I have the approbation of Melancthon who expounds the last Words of v. 8. and the first of v. 9. concerning the punishment of those who go about to change the ancient Laws and the Form of Government And it is more agreeable to the Phrases of breaking hedges and removing land-marks or such like things than to apply it unto the mischiefs that Princes bring upon themselves and their Countries by such imprudent promotions as are before-mentioned though that be true also that such disorders give great disgust and are the occasion of dangerous commotions Which commonly are most fatal notwithstanding to those that are so foolish as to advise contrive and excite them Who bring that mischief on themselves which they intended should wholly have fallen upon others as Solomon here shows by two Similitudes One taken from the Pits digged for the intrapping Foxes Wolves and such like Creatures or as others will have it from those that undermine the Walls of Towns and often perish in the Mines wherein they themselves have long wrought Agreeable to that old Saying which Aristotle mentions in his third Book of Rhetoricks Cap. 9. out of Democritus Chius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The other from a Breaker of an Hedge or Fence or Wall for so we translate this Word XXII Numb 24. or any partition so the LXX there translate it by the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby mens grounds were separated and kept in several in which enterprize he meets with his deaths wound from a Serpent Which were wont to lurk in Rocks XXX Prov. 19. and in Holes of the Earth XI Isa 8. as well as in the bottom of Hedges or old Walls as the Wise man here intimates and in other dry places where there was no water VIII Deut. 15. There were Water-Serpents also IX Amos 3. of which men were in less danger i V. 9. There is great variety of judgments concerning the sense of this Verse But that which I have given I am sure is not improper which in short is this That they who out of love with novelty will not let things alone in their place but be altering and changing though thereby they make great rents and distractions do not only give themselves a great deal of trouble and disturb the quiet of their own mind but run the hazard of ruining themselves together with whole Kingdoms and Churches Therefore that Saying of Pindar quoted by Melancthon should alway be in peoples minds It is easie to disturb a Government but God alone can settle it again The Phrases are sufficiently explained in the Paraphrase only I think fit to note that the Word which following the LXX we translate endangered is by Forsterus translated aspergetur that is hurt by the shivers of it k V. 10. There is no less variety but rather greater in the interpretation of this Verse Wherein he seems to return to the commendation of Wisdom And it may still refer to what went immediately before as I have applied it in the latter end of my Paraphrase In which I have not varied from our Translation if after those Words put to more strength these be understood but all in vain And so the Words may be translated out of the Hebrew If the iron be blunt and he that cutteth with it do not whet the edge it will overcome all the force he uses that is will not cut as he would have it And so the meaning of the Verse is excellently expressed by the Lord Bacon in his Preface to the second Book of the Advancement of Learning These words saith he insinuate that a wise election of the means doth more efficaciously conduce unto the accomplishment of any enterprize than any inforcement or accumulation of endeavours For as the Saying is Claudus in via antevertit Cursorem extra viam A lame man in the way will outrum a Post out of the way But though I take this to be the true sense yet I shall here mention some others that the Reader may chuse which he thinks most congruous Some take that Word chajalim which we translate strength for Forces or Armies and make the sense this Where an Army is governed by Wisdom it prevails though it be defective in Weapons For Wisdom doth more to set things right i. e. doth more to make up the want of Arms than Arms can do to get the Victory
and red when the Veil is off as the Blossoms of Pomegranates See Annot. c 4. Thy neck is like the tower of David builded for an armoury whereon there hang a thousand bucklers all shields of mighty men 4. And all this upon a goodly Body of a proper and tall stature whose round and well-formed Neck resembles that lofty Structure of the Tower of David which may be a Pattern of all other neat and elegant Buildings and is not more adorned with the Shields and Bucklers of his Worthies which hang there in great abundance than it is with Pendants and a Necklace of Pearl and other Jewels which have been the Treasure of mighty Princes See Annot. d 5. Thy two breasts are like two young roes that are twins which feed among the lilies 5. Below which the two Breasts rise up purely white exactly round of a just size and equal bigness which put me in mind of two young Kids that being formed together and brought forth at the same time are so perfectly like that none can know the one from the other the tops of whose heads I have seen at a distance appear like the Teats of these Breasts as they fed in the same Field among the Lilies See Annot. e 6. Until the day break and the shadows flee away I will get me to the mountain of myrrhe and to the hill of frankincense 6. Such as this is the beauty of my Church as will be seen more fully when the Night of Persecution is gone which hides it from the eyes of worldly men though in the mean time she is most lovely in mine and no less precious than the Mountain and the Hill from whence are fetcht the most excellent Perfumes and the richest Spices See Annot. f 7. Thou art all fair my love there is no spot in thee 7. To say all in one word Thou my Love art the perfection of beauty there being a most admirable harmony between the several Orders Estates and Degrees of men in the Church and not the least spot or blemish V. Ephes 27. to be found in its constitution See Annot. g Bridegroom 8. ¶ Come with me from Lebanon my spouse with me from Lebanon look from the top of Amana from the top of Shenir and Hermon from the lions dens from the mountains of the leopards 8. And now that all the World may see I have espoused nay married thee unto my self XXI Rev. 2. come from those horrid Mountains whither thou hast fled for safety II. 14 17. where tho' I was present with thee yet thou wast not free from danger but exposed to the rage and cruelty of furious and troublesome men Come I say and dwell there no longer but look down from thence and behold the goodly heritage and the pleasant state that I have prepared for thee See Annot. h 9. Thou hast ravished my heart my sister my spouse thou hast ravished my heart with one of thine eyes with one chain of thy neck 9. Thou hast strongly engaged my affection thou hast indeared thy self unto me my tenderly beloved Spouse thou hast intirely possessed thy self of my heart by that lovely unity which I see between thy Pastors and between the people that live in holy obedience to them See Annot. i 10. How fair is thy love my sister my spouse how much better is thy love than wine and the smell of thine ointments than all Spices 10. Thy love to me and my Commandments O how amiable is it how doth it indear thee unto me my beloved Spouse How much more delicious is that love which thy Members have one for another and for all men than the best entertainments the World can give How much more grateful are the rest of thy Vertues than the odours of the richest Spices even of those that are burnt at the Altar See Annot k 11. Thy lips O my spouse drop as the honey-comb honey and milk are under thy tongue and the smell of thy garments is like the smell of Lebanon 11. Nor are thy words less pleasing than thy deeds the Honey that drops of it self from the Comb being not more sweet sincere and pure than thy Doctrine O my beloved Spouse which is the delicious Food of young and old of weak and strong and most powerfully recommended to their affections by the famed holiness of thy life which like the strong Perfumes that come from the Aromatick Plants of Libanus fill all places with the delightful scent thereof See Annot. l 12. A garden enclosed is my sister my spouse a spring shut up a fountain sealed 12. For as a Garden well planted watred and defended abounds with all sort of Flowers and with variety of pleasant Fruit so doth my well-beloved Spouse by the singular care and special Providence of God over her with all the fruits of righteousness admitting none to her Mysteries but those who are pure and holy and washt from all their defilements See Annot. m 13. Thy Plants are an orchard of pomegranates with pleasant fruits camphire with spikenard 13. Which makes the several orders and Ranks of thy young Novices such is the exemplary purity of their lives look like the young Setts of Pomegranates and other odoriferous Fruit such as the Cyprus and Spikenards which are growing up into a Paradise See Annot n 14. Spikenard and saffron calamus and cinnamon with all trees of frankincense myrrh and aloes with all the chief spices 14. Planted only with the like precious Herbs Shrubs and Trees to those now mentioned as Saffron sweet Cane Cinnamon with those that yield Frankincense Myrrh Aloes and the choicest Spices which are not more serviceable to our health or pleasure than that rare composition of Graces which is visible in the Church make her Members acceptable unto God and useful unto men See Annot. o 15. A fountain of gardens a well of living waters and streams from Lebanon 15. Whose Vertues are preserved in life and vigour by that heavenly Doctrine which flows from me as plentifully and perpetually as Waters do from those Springs that break out of the high Mountain Libanus which run continually a in large Stream and supplying all the Gardens in the neighbouring places keep them fresh and flourishing See Annot. p Spouse 16. ¶ Awake O north-wind and come thou south blow upon my garden that the spices therefore may flow out let my beloved come into his garden and eat his pleasant fruits 16. O let not then the inspirations of the Holy Spirit and its manifold Gifts be wanting unto me but breathe perpetually upon me as the North and the South Wind do upon this Garden and then shall I be a Paradise indeed and not only fill the World with the sweet odour of the knowledge of Christ but take the boldness to invite Him the Beloved of my Soul to come and reap the delightful Fruits v. 13. of his own care and labour See Annot. q ANNOTATIONS a Verse 1. Behold thou art fair The Lord of the Church
was not quite dejected but only excited to shake off my sloth and to make the more haste to acknowledge his Goodness and embrace his gracious motions to me unto which I applied my self with zealous endeavours resolving to entertain Him with the most ardent love and with the highest expressions of my esteem of Him and of his favour See Annot. e 6. I oponed to my beloved but my beloved had withdrawn himself and was gone my soul failed when he spake I sought him but I could not find him I called him but he gave me no answer 6. But though I thus repented of my negligence yet see the lamentable effects thereof for when I had thus disposed my heart and set it wide open to receive his Commands my Beloved had withdrawn his gracious presence and was gone quite away out of my sight Which made me even sink down and die with fear that I should not recover Him again especially when I called to mind those many words of Grace wherewith he made his Addresses to me calling me v. 2. his Sister his Love his Dove his undefiled with which I was now affected too late for I sought Him diligently but could not find Him I beseeched and entreated Him to return but received no Answer from Him See Annot. f. 7. The watchmen that went about the city found me they smote me they wounded me the keepers of the walls took away my veil from me 7. This though it was very bitter to me yet did not utterly discourage me but still I continued to seek Him every where as I had done heretofore III. 3. but they who formerly instructed me and directed me unto Him now fell upon me with grievous reproofs nay reproaches for my fault which cut me to the very heart nay they whose Office it was to preserve the City of God in peace and safety exposed me to open shame and the foulest disgrace See Annot. g 8. I charge you O daughters of Jerusalem if ye find my beloved that ye tell him that I am sick of love 8. So I turned my self to those of my Neighbours and familiar Acquaintance who were awakened by my cries to come an see what the matter was and conjured them as they would answer it to God that if they met with my Beloved they would let Him know what shall I say what shall I desire you to tell Him but that I do not enjoy my self now that I want his Company nor can be well till I recover his love again See Annot. h 9. ¶ What is thy beloved more than another beloved O thou fairest among women what is thy beloved more than another beloved that thou dost so charge us 9. And some of them had so much compassion upon me as to interest themselves so far in my sorrows as to enquire into the cause of them and how they might be assistant unto me in their cure for they ask'd me Wherein doth thy beloved excel other excellent persons He is very lovely no doubt because beloved of thee who art the most amiable of all other Women but what is his preheminence wherein do those who are worthy of the greatest love fall short of Him that thou art thus solicitous about Him and layest such a severe charge upon us to assist thee in thy search of Him See Annot. i 10. My beloved is white and ruddy the chiefest among ten thousand 10. To whom I replied My Beloved is that great Son of David of whom you have heard who is of a Princely form having admirable Beauty and sweetness mixed with equal Majesty and brightness dazling the eyes of those that behold Him chosen by God to do the greatest things and bring all Nations into his obedience See Annot. k 11. His head is as the most fine gold his locks are bushy and black as a raven 11. And therefore wears a Crown of pure Gold upon his head from whence his curled Locks hang down upon his Brow which are of such a shining black that they add an excellent Grace and Greatness to his Royal Beauty See Annot l 12. His eyes are as the eyes of doves by the rivers of waters washed with milk and fitly set 12. His Eyes are sparkling and yet mild like those of milk-white Doves when they are highly delighted as they sit by the Rivers side or other places where there is abundance of water See Annot. m 13. His cheeks are as a bed of spices as sweet flowers his lips like lilies dropping sweet-smelling myrrh 13. The lovely Doun also upon his Cheeks is no less grateful rising there like Spices when they first appear out of their Beds or like the young Buds of Aromatick Flowers in the Paradise before-described where the Purple Lilies are not more beautiful than his Lips from whence flow Words more precious and more pleasant than the richest and most fragrant Myrrh See Annot. n 14. His hands are as gold-rings set with the beryl his belly is as bright ivory overlaid with sapphires 14. And as He hath the Majesty of a Prince so He hath the compassion of a Priest and therefore cloathed with such a Vest as the High-Priest wears when he ministers before God and is adorned with the Ephod unto which the Breast-plate with all its precious Gems is constantly annexed See Annot. o 15. His legs are as pillars of marble set upon sockets of fine gold his countenance is as Lebanon excellent as the Cedars 15. His Thighs also are covered with fine Linen which makes them look like Pillars of the whitest Marble over which the holy Robe is thrown with golden Bells at the bottom of them all which are so contrived for Beauty and Glory that his aspect when He appears in these flowred Vestments is no less stately and great than the Forest of Lebanon whose goodly Cedars do not more excel all other Trees than He doth all other men See Annot. p 16. His mouth is most sweet yea he is altogether lovely This is my beloved and this is my friend O daughters of Jerusalem 16. So you would say as well as I if you did but hear Him speak or if He did but breathe upon you and to say all in one word there is nothing wanting to make him the Desire of all Nations nor any thing in Him but what is desirable and therefore do not wonder O ye Daughters of Jerusalem that I am thus concerned about Him and restless till I find Him for this is the true Portraicture of my Beloved this is the Character of Him who by owning me for such gives me leave to call Him My Friend See Annot. q ANNOTATIONS a Verse 1. Unto that invitation which is made by the Spouse in the latter end of the foregoing Chapter the Bridegroom here gives an answer and testifies his acceptance by coming to taste the Fruit of his Garden nay to make a Feast in it of which He calls his Friends and Companions after the manner of those Countries to be partakers
again confidently asserts in this sixth Part of the Song v. 3. that it not only mightily moved her Companions to join with her in the search of Him but invited the return of the Bridegroom again Who graciously declares the like affection unto her from v. 4. to the 11th in such Words as showed that his kindness remained unalterable and that He delighted in none but her as incomparably more amiable even by their own confession than all those Beauties whom the World most admires With which kindness she is so ravished that it snatches her away from the dearest Friends she had though very desirous of her Company ver 12 13. Companions or Daughters of Jerusalem 1. WHither is thy beloved gone O thou fairest among women whither is thy beloved turned aside that we may seek him with thee 1. THese are high commendations indeed which thou givest to thy Beloved which make us in love with Him as before we were IV. 9. and still are with thee O thou most lovely of all other Women whither dost thou think He hath betaken himself He is not quite gone away sure but only diverted into some retirement which way did He go And where dost thou guess He hath hidden Himself that we may go along and enquire Him out with thee See Annot. a Spouse 2. My beloved is gone down into his garden to the beds of spices to feed in the gardens and to gather lilies 2. I heard my Beloved say that He was gone down into that Garden which He himself hath planted V. 1. there He delights to be among those pious persons whose Vertues make them like to the Garden-Beds that are full of Spices He is always present in every part of this happy Company and hath fellowship with them and is daily adding more and more pure and sincere Souls who are without all guile unto their Society See Annot. b 3. I am my beloveds and my beloved is mine he feedeth among the lilies 3. Of which I being a Member hope I may still say that He hath not cast me out of his favour but still retains a kindness for me because I am stedfast and faithful in my love to Him who takes a constant care of such as study to resemble Him See Annot. c Bridegroom 4. ¶ Thou art beautiful O my love as Tirzah comely as Jerusalem terrible as an army with banners 4. It is true O my Beloved Friend who art still dear unto me and most amiable in my eyes I have not lost my esteem of thee for I see thou hast not lost thy affection to me nor that lovely that decent and comely order which makes thee not only beautiful but venerable nay amazes all Beholders or at least strikes them with great admiration of thee See Annot. d 5. Turn away thine eyes from me for they have overcome me thy hair is as a flock of goats that appear from Gilead 5. Thou needst not look so earnestly and with such care and solicitude upon me as if I had forgotten thee for I see the same sparkling Beauty in thy eyes which I did before IV. 1. and it no less affects my heart IV. 9. thou wantest none of those Ornaments which I formerly commended but retainest them all notwithstanding the discomposure in which thou hast been See Annot. e 6. Thy teeth are as a flock of sheep which go up from the washing whereof every one beareth twins and there is not one barren among them 6. The same I say also of thy Teeth which are still white and clean even set both above and below firm and sound also without any breach or want of so much as one of them See Annot. f 7. As a piece of a pomegranate are thy temples within thy locks 7. And to be short and not to repeat every thing again I see the same fresh colour in thy Cheeks which makes thee look as lovely how thy Veil is off V. 7. as thou didst in the first blooming of thy Beauty See Annot. g 8. There are threescore queens and forescore concubines and virgins without number 8. Wherefore tho' other Kings and Princes of these Countries have a great many Queens and more Wives of an inferiour Rank and Virgins that attend them without number whose Beauty they highly admire See Annot. h 9. My dove my undefiled is but one she is the onely one of her mother she is the choice one of her that bare her the daughters saw her and blessed her yea the queens and the concubines and they praised her 9. I have one only and none other whom I entirely love and that is thy self alone who preservest an inviolable faith and affection to me and therefore art dearer to me than an only Daughter and she the most accomplished person and perfect beauty is to her Mother Whom all other persons at last shall admire the Queens themselves before-named calling thee Blessed and wishing all prosperity to thee and they of the next degree shall praise thy excellencies and confess their own imperfections See Annot. i 10. ¶ Who is she that looketh forth as the morning fair as the moon clear as the sun and terrible as an army with banners 10. Saying What an astonishing Beauty is this that appears like a clear Morning after a dark Night and encreaseth in lustre more and more looking as bright as the Moon when it is at Full nay as splendid as the Sun when it shineth in its strength and no less dazles our eyes and amazes our thoughts than the Glorious Host of Heaven or an Army here on Earth when it stands in Battalia's with all their Colours display'd See Annot. k 11. I went down into the garden of nuts to see the fruits of the valley and to see whether the vine flourished and the pomegranates budded 11. Only this I expect from thee that thou bring forth fruit proportionable to my care of thee and kindness to thee for to that end I went down before V. 1. VI. 2. and now go again into my Garden which I have not neglected to dress and prune and water to take a view in what condition it is and in what forwardness the several sorts of Fruit are which I justly look to receive in their due seasons See Annot. l Spouse 12. Or ever I was aware my soul made me like the chariots of Ammi-nadib 12. Alass what am I that I should receive such praises who am not worthy of thy care But they have put such motions into my soul as make me aim at the highest perfections and make all the haste I can likewise to attain them And therefore I must for the present take leave of you O my Friends who have kindly assisted me in the search of my Beloved See Annot. m Companions 13. Return return O Shulamite return return that we may look upon thee what will ye see in the Shulamite as it were the company of two armies 13. Let us have thy Company again O thou fairest and most accomplished