The Book of Ecclesiastes and Song of Solomon Paraphrased, Preface 2 – Text and paraphrase 2
THE PREFACE.
THat this Book was compoſed by SOLOMON is no more doubted, than that he was the Author of the two foregoing.
And that it was always lookt upon as an Holy Book, treating of ſome Spiritual and Divine matter, appears from its being placed among the reſt of that kind. Nor hath it been doubted of by any conſiderable number of men, either among Jews or Chriſtians, but only by a few ſingular perſons; who ought (as Theodoret ſpeaks in his Preface to this Book) to have lookt upon thoſe bleſſed Fathers, who placing this Song among the Divine Writings, took it to be fit for the uſes of the Church, as men of greater judgment, and more ſpiritual than themſelves. And they ought likewiſe to have conſidered (as he adds) that we have, in effect, the teſtimony of the Holy Ghoſt it ſelf, for its. Divine Authority: Ezra, a man excelling in Vertue and full of the Holy Spirit, having thought this worthy of a room among thoſe Sacred Volumes, which he gathered together, after their return from the Captivity of Babylon.
And accordingly, a great many holy men have illuſtrated it (as he further notes) with their Commentaries and Interpretations, or have adorned their Writings with its Sentences: ſuch as Euſebius, Origen, Cyprian, (who wore the Crown of Martyrdom) foreign, and others that were more ancient than theſe, and nearer to the times of the Apoſtles.
It is unneceſſary to mention thoſe that followed after in future times, who all took this for a ſpiritual Book: let us only conſider, whether theſe things being ſo, it be reaſonable for us, to deſpiſe ſo many and ſuch great perſons, nay the Holy Spirit it ſelf, and to follow our own private Opinions; nor hearkning to him that ſaid, The thoughts of mortal man are vain, and our devices are but uncertain, IX. Wiſd. 14. or rather of St. Paul, I. Rom. 21. They became vain in their imagination, and their fooliſh heart was darkened.
II. Nor doth it ſeem hard, either to find out what that ſpiritual matter is, of which the Wiſe man here treats (eſpecially, ſince all Chriſtian Writers have from the beginning applied this Song to Chriſt and his Church) or to give an account of the riſe and Original of ſuch ſublime contemplations: which I take to be this.
The great Prophet David having plainly foretold that a far more glorious King than his Son Solomon, ſhould one day ariſe (as we read in the Song he made at his Marriage, Pſal. XLV.) and likewiſe more expreſly propheſied of his Divinity, Royal Majeſty, Prieſthood, &c. (Pſal. CX.) and again reſumed this Argument, juſt before his death, when he cauſed his Son Solomon to be crowned and to ſit upon his Throne (Pſal. LXXII.) it ſtirred up the longing deſires of Solomon after the coming of this moſt illuſtrious Prince; and made him ſtudy to have, at leaſt, as clear a ſight of Him, as was poſſible to be attained, afar off. And that he might ſtir up the ſame deſire in the whole Nation, after his appearing; he caſt his Meditations on this Subject into a Song, in the form of a Paſtoral Eclogue: In which ſeveral perſons being introduced who ſpeak their Parts, it may be called a Dramatick Poem. And ſo it is ſtiled by S. Greg. Nazianzen, in his XXXI. Oration; where he quotes a paſſage, foreign (as his Words are *P. 503. Edit. Pariſ.) out of this Bridal Interlude and Song. For a Drama, as the Greeks teach us, conſiſts in the change of perſons: ſome of which enter; others come to them; others withdraw; till the whole Work be completed, by this ſhifting and alteration of the Perſons.
Now the Perſons which compoſe this Song, are the Bridegroom, the Bride, the Virgins attending on her, and the Youths attending on him: to whom ſome add the Siſter of the Spouſe mentioned Chap. VIII; and the Watchmen and Daughters of Jeruſalem, who are introduced in their turns. For example, firſt, the Bride, and her Companions, comes in and ſaith, Let him kiſs me with the kiſſes of his mouth, &c. Then the Bridegroom appears, and ſaith, v. 8. If thou knoweſt not, O thou faireſt, &c. After which he ſeems to withdraw himſelf, leaving the Bride and her Companions alone upon the Stage (while he ſits at his repaſt, v. 12.) who thus ſpeak to her, We will make the Borders of Gold, &c. And then ſhe ſpeaks again, v. 13. and he returns and ſpeaks, v. 15.
How many Parts there are in this Drama, is not agreed. Some make ten; others make but ſeven Colloquies, or interlocutory paſſages, in this ſacred Dialogue, as they call it. About which I do not think fit to diſpute; but ſhall take notice of as many as I can obſerve, in the Argument or Annotations upon each Chapter.
As for the Phraſe, it is wholly Allegorical, in expreſſions borrowed chiefly from the Fields and Woods and Gardens: as I ſhall ſhow in their proper places, when we meet with them. And ſuch were the fitteſt that could be found, ſuppoſing he would uſe Poetical Words; to ſet forth the ardent deſire he had, and would excite in others (as I ſaid before) to have a ſight of that great Shepherd of the Sheep, who would make all the World happy.
III. And none need wonder that he ſpeaks wholly of this glorious King; for ſo doth his Father David in the CXth. Pſalm, which can be applied to no other perſon whatſoever: and ſo doth the Prophet Iſaiah in after-times, in his LIII. Chapter. Which though ſome have endeavoured to accommodate firſt to another perſon, yet they have failed in their attempt; and never could find any in whom it was ſo literally fulfilled as in our Bleſſed Saviour. Who alone was there intended; as He ſeems to me to be here alſo, in this preſent Song of Solomon's.
Where it need not ſeem ſtrange neither to any one, that he is compared to a Bridegroom, and the Church to a Bride, who doth but reflect upon the XLV Pſalm; and obſerve how Solomon doth only follow the Metaphor, wherein his Father David had repreſented this Myſtery: and obſerve withal, that it is the common Language of the Prophets, who compare Jeruſalem and Zion (under which names is comprehended the whole Church of the Jews) to a Virgin, called frequently the Virgin-Daughter of Sion, &c. whom God had eſpouſed unto himſelf.
IV. But, for the fuller Explication of this, it may be fit to note, that the profoundeſt of the Hebrew Divines, whom they now call Cabbaliſts, having ſuch a Notion as this among them, that ſenſible things are but an imitation of things above, conceived from thence, that there was (for inſtance) an Original pattern of that love and union, which is between a Man and his Wife here in this World This they expreſſed by the kindneſs of Tipheret to Malcuth: which are the Names they give unto the inviſible Bridegroom and Bride in the upper World. And this Tipheret (i.e. Beauty or Ornament) they call alſo by the Name of the Adam on high, and the Great Adam, in oppoſition to the terreſtrial or little Adam here below. As Malcuth (i. e. Kingdom) they call alſo by the name of Cheneſeth Iſrael, i. e. Congregation of Iſrael; who is united, they ſay, to that Celeſtial Adam as Eve was to the terreſtrial. Which heavenly Adam or Tipheret they call likewiſe the Sun, and Malcuth the Moon: and make the former an active Principle, the latter a paſſive; or, as their Phraſe is, Tipheret is but the Maſculine power which influences Malcuth; who is but the recipient of thoſe influences. So that, in ſumm, they ſeem to ſay the ſame that the Apoſtle Saint Paul doth, when he tells us, that Marriage is a great Myſtery; but he ſpeaks concerning Chriſt and his Church, V. Epheſ. 32. For the Marriage of Tipheret and Malcuth (or Cheneſeth Iſrael) is the Marriage of Chriſt, the Lord, from Heaven, with his Spouſe the Church, which is the whole Congregation of Chriſtian people. Which was repreſented in the conjunction of Adam and Eve, and of all other men and women deſcended from them, when they are joined together in holy Matrimony; inſomuch that thoſe Divines, called Cabbaliſts, have formed this Maxim about this matter; that whereſoever in the Scripture we read of the love of Man and Wife, there is myſtically deſigned the conjunction of Tipheret and Cheneſeth Iſrael.
Now if this Notion (of which the Learned Dr. Cudworth hath long ago wrote a peculiar Diſcourſe) was ſo ancient among thoſe Doctors, that they had it before the times of Chriſt; it gives the plaineſt account, why John the Baptiſt uſes the word Chriſt and Bridegroom, as if they were in a manner ſynonymous, and of the ſame import, III. Joh. 28, 29. and why Chriſt himſelf compares the whole buſineſs of his heavenly Kingdom (called by the people in St. Mark XI. 10. the Kingdom of our Father David) to a Marriage, or Marriage-feaſt, which a King made for his Son, Matth. XXII. 2, &c.
V. And this is one Argument of its being a very ancient Notion among them, that Idolatry and falſe Worſhip in the Church, is conſtantly expreſſed in the Scriptures, under the name of ſpiritual fornication, and going a whoring from God: whom therefore the Church was to look upon as her Husband. And ſo he taught the Children of Iſrael to do, by uſing this form of Speech throughout the whole Prophetical Writings, LIV. Iſai. 5. LXII. 4, 5. III. Jerem. 4.20. XXXI. 32. II. Hoſea 2, 7. and many other places. Nay, the very Words of the Apoſtle to the Epheſians, ſeem to ſuppoſe ſome ſuch myſtical ſenſe, which was current in that Nation, of thoſe Words of Adam the firſt man, II. Geneſ. 23, 24. This now is bone of my bone, and fleſh of my fleſh, &c. therefore ſhall a man leave his father and mother and ſhall cleave unto his wife; and they ſhall be one fleſh. Which the Apoſtle takes, as if they had been ſpoken of Chriſt, and his love to his Church, as any one may ſee that will read V. Epheſ. 29, 30, 31, 32. For theſe are not in the account of the Cabbaliſts, two diſtinct ſenſes: but one and the ſame ſenſe, different only as the matter and the form of the ſame thing: which form, ſay they, lies latent under the matter, whereby we are led unto it, as the main thing comprehended in it.
Thus Archangelus Burgonovenſis ſpeaks, in his Preface to the Explication of ſome ſelect Aphoriſms of thoſe Divines, gathered by Mirandula, who obſerves alſo (p. 91. of his Book) that as immediately after the Fabrick of the World was reared, Matrimony followed, as the Emblem of God's great love to thoſe that ſhould believe on Him; ſo this World ſhall end in the Sacrament of Marriage: St. John ſhutting up all the Myſteries of the holy Scripture in the Revelation, with theſe Words, Let us be glad and rejoyce, for the marriage of the Lamb is come, and his Wife hath made her ſelf ready, XIX. Rev. 7. Which, if it be the voice of the heavenly Hoſt, agrees with what the Hebrew Doctors ſay (in Perke Elieſer, Cap. 12.) of the Marriage of Adam and Eve: that the Angels rejoyced at it, and with muſick and dancing attended upon the Wedding.
VI. All which things put together ſhow how naturally the thoughts of David were led, at Solomon's Marriage, to ſing concerning Chriſt and his Church; and the thoughts of Solomon afterward to ſing more largely of the wonderful love of the ſame heavenly Bridegroom, in this Song of Songs; that is, moſt excellent Song. For ſo it may be truly called both in regard of its Subject matter; and in regard of the manner of its compoſure: this Parabolical way of writing, by Figures and Similitudes, being in many regards (as the forenamed Cabbaliſtical Doctors diſcourſe) the beſt of all others. Firſt, becauſe it is taken from things ſenſible, by which both learned men and ignorant may be inſtructed. Secondly, becauſe ſuch Narrations very eaſily imprint themſelves on the mind: a Parable (ſay they) being inſtead of an artificial Memory. And thirdly, becauſe all our knowledge hath its riſe from ſenſe, and therefore ſymbolizes much with ſenſible Parables. And fourthly, it is very delightful to contemplate how the Parable agrees with the ſpiritual things, which are thereby figured. Ʋnto which (ſaith that Archangelus before-mentioned) the Doctrine of St. Paul is conformable, when he ſaith, The inviſible things of God from the creation of the World, are ſeen by thoſe that are made, And laſtly, what is there more evident, than that all viſible things declare God to be love? whoſe praiſe Solomon celebrates in this Song. For by love, (as the ſame Author diſcourſes out of Boetius and others) the Heavens are joyned together, and the Elements agree in compoſition, Animals cohabit, Cities are preſerved, and all Kingdoms ſupported and repleniſhed. Which made Pherecydes Syrus ſay, that God was transformed into love, before He made the World. And becauſe God created all things in love, he alſo embraces all things with the ſame love; and would have us to love; which is the ſumm of all that He exacts of us: that being knit together by mutual love, we may in concluſion be united with Him in love; that ſo all things may be one, as they were in the beginning.
Of this love, Solomon (ſay they) treats throughout this whole Song; nay, it is the Subject of all the Book of God. According to that of David, LXII. Pſal. 11, 12. God hath ſpoken once, viz. to the whole people of Iſrael, when he gave the Law at Mount Sinai; yea, twice have I heard this, from the Prophets, that is, who ſay the ſame with the Law, that power belongeth to God, alſo unto thee, O Lord, belongeth mercy: for thou rendereſt to every man according to his work. Which they expound in this manner, Thou canſt ſend good or evil influences upon us; by the union of Tipheret and Malcuth, a good influence; by their ſeparation, a bad. For when Iſrael doth well, then it receives good influences from above; that is, from Tipheret: for ſuch is the order (ſays one of their Aphoriſms) which is conſtituted in the Archetypal World, that all good influences proceed from Tipheret. And then theſe two Principles are united, when we obſerve God's Precepts; but when we tranſgreſs the Law, the one is ſeparated from the other; that is, Tipheret doth not ſend influences upon Malcuth for our good; but another Principle interpoſes and ſends anxiety and trouble. Now Love is the union of theſe two Principles: the love of Man and Wife ſignifying in Scripture the Ʋnion of Iſrael and Tipheret: which Ʋnion Hoſea ſpeaks of, when he ſaith, II. 19, 20. I will betroth me unto thee for ever; yea, I will betroth thee unto me in righteouſneſs, and in judgment, and in loving kindneſs, and in mercies: I will even betroth thee unto me in faithfulneſs, and thou ſhalt know the Lord.
Thus that ſort of Divines diſcourſe; very agreeably to the ſenſe of this Book. Which repreſents the Heavenly Bridegroom, appearing in the greateſt Beauty; and ſometimes in moſt familiar communication with his Spouſe the Church: but at other times withdrawing his glorious preſence, and abſenting himſelf from her. Who is repreſented therefore after the ſame manner, like to the moon (unto which they compare Malcuth) ſometimes full of his heavenly light, ſometimes illuminated only in part, and ſometimes obſcure and dark. Which will appear more at large, in the Explication of the ſeveral parts of this Book.
VII. The time of whoſe writing cannot be certainly known: but it is very probable, but is was not long after Solomon was ſeated on his Throne: and had both the Prophecy of his Father David freſh in his mind; and was alſo ſtrongly affected with the wonderful love of God to himſelf. He being filled then likewiſe with incomparable Wiſdom from above; ſuch Wiſdom, that it brought the Queen of Sheba to diſcourſe with him, having heard the fame of Solomon, becauſe of the name of the Lord, 1 Kings X. 1. That is, as ſome of the Hebrews expound it, becauſe ſhe underſtood that the Wiſdom which was in him, was not merely natural, like that of the Philoſophers and Eaſtern Sages, but Divine and heavenly, by a ſpecial inſpiration from above: whereby he was inabled to anſwer the hardeſt Queſtions.
At that time, when theſe Celeſtial Gifts were newly poured into him (which the Cabbaliſts call the Unction of the Holy Ghoſt, or the Sacred Name, of which Solomon ſpeaks, ſay they, when he ſays, in the beginning of this Song, Thy Name is as an Ointment poured out) we may well conceive his mind ſhined in its greateſt purity and clearneſs: and, enjoying the ſweeteſt and moſt perfect peace and tranquility, was the fitter for ſuch Divine Meditations as theſe, which are the Subject of this Holy Book. The ſenſe of which ſeems to be expreſſed in the 2 Corinth. XI. 2. Where St. Paul (who was not rude in knowledge, v. 6. but mightily verſed, as that Word knowledge ſignifies, in the Myſteries of the Old Teſtament) puts the Church of Corinth in mind of his ſolicitous concern for them in theſe words, I have eſpouſed you to one Husband, that I may preſent you as a chaſte Virgin unto Chriſt. For of that one Husband alone; and of that pure Virgin and no other; and of their eſpouſals, love and uninion, is this incomparable Song of Solomon's to be underſtood, and expounded.