Exposition of the Song of Solomon, License – To the reader

Exposition of the Song of Solomon · License – To the reader

December, 12. 1667.

IT is Ordered by the Lords of His Majesties Privy Council, That none shall Re-print, or Import this Book, Entituled, Clavis Cantici, for the space of nintine Years, without Licence of the Printers hereof.

P. W.

Clavis Cantici: OR, AN EXPOSITION OF THE SONG of SOLOMON.

BY IAMES DVRHAM, Late Minister of the Gospel in Glasgow.

Col. 3. 16.

Let the word of Christ dwell in you richly in all wisdome, teaching and admonishing one another in Psalms and Hymns, and spiritual Songs, singing with grace in your hearts to the Lord.

Eph. 5. 2.

And walk in love, as Christ also hath loved us—

1 Cor. 13. 13

And now abideth faith, hope, love, these three, but the greatest of these is love.

EDINBVRGH, Printed by George Swintoun and Iames Glen, and are to be sold at their Shops in the Parliament-Yard, Anno DOM. 1668.

TO THE CHRISTIAN READER.

GOD being the immortal souls chief good, it must needs follow, that what unites the soul unto God, must be the souls chief Ornament and Grace: And such is Love, that Principium uniens, or principle uniting the soul unto God: Whence it is, that even in good, spiritual and elevated reason, the Apostle prefers Love among the souls three cardinal virtues, 1 Cor▪ 13. 13. And now abideth faith, hope and love, and the greatest of these is Love. Indeed Faith, going out from the sinner to rest upon Jesus Christ the Justifier of the ungodly, And there is no sinner nor unclean thing in Heaven; and Hope, looking unto, and after, a Country that we are not yet possessors of; and Love, yea, love alone filling Heaven unto all eternity, it is certain that Love is the souls most adorning Ornament, its most Heavenly frame.

Now of all Books in Holy Scripture, it hath pleas'd the Holy Ghost to entitle the Song of Solomon, or His Book of Loves, thus, foreign, the Song of Songs: All Songs, all Loves, all outgoings of the soul being invaluable to this Souls-Song, and Love, uniting Christ and the soul.

This Posthume work then, of the precious Author Mr. Durham, is commendable to the Churches (if there be need of …y additional commendation beyond the naming of his Name to it) upon moe accounts than one: First, It's done upon the highest, sweetest, deepest subject Love, between the soul and it's chiefest good, even God in Christ. Secondly, It's done spiritually, yet plainly upon a most spiritual, yet Mysterious portion of Holy Scripture. And, Thirdly, the Churches of Christ are oblidged to God in this, That they have had from this bright Candle amongst the Lord's Candlesticks, a light shining upon, and discovering those two Mysterious Books of Scripture, Canticles and Revelation. Fourthly, If a word fitly spoken is as Apples of Gold in pictures of Silver, Prov. 25. 11. Sure then, it was highly commending of Gods goodnesse to the Author, That he was led on this work of Preaching, Lecturing, and Writing on this Song of Loves, Those sweet concords and begun Musick of Heaven between Christ and souls, and that in time of sad discords and very Immusical Jarrings in the Church; An argument of an excellent Soul-frame in a very evil time: A demonstration whereof, and of his healing disposition, O, how apparent is it in that rare piece of his, upon Scandal!

I shall not trouble thee any further, save that I cordially wish the Lord may be pleased so to blesse thy perusal of this present Treatise, as it may tend not only to the present, but also to the everlasting welbeing of thy soul. And so I bid thee farewell.

p. 1Clavis Cantici: OR, A KEY of the SONG, Useful for opening up thereof.

THis is a place of Scripture, the Exposition whereof, many in all Ages have sh…ned to adventure upon; and truly I have looked upon it of a long time, as not convenient to be treated upon before all Auditories, nor easie by many to be understood; especially because of the height of spiritual expressions, and mysterious rapts of Divine Love, and the sublime and excellent expressions of the Bridegroom therein contained, which would require much livelinesse of frame, and acquaintance in experience with the things here spoken of, and nearnesse in walking with God, as being necessary for finding out the mind and meaning o… the Spirit of God therein: Yet we are now brought by help of his Grace, to essay the Interpretation of it, upon these following considerations,

First, Because it is acknowledged by all, not only to be authentick Scripture, but an excellent Piece thereof; and therefore is to be p. 2made use of by the Church, and not to ly hid, nor to be laid aside, as if the meaning thereof were not to be searched into, because it seems dark and obscure.

2. Because the Subject and Matter of it is so Divine, carrying alongst with it many various cases, both of particular Souls, as also, of the Church, both visible and invisible, with many excellent commendations of Christ the Bridegroom, which ought to be the Subject of his Friends Meditations, and cannot but be profitable, if he blesse them; there being here Maps, almost for all conditions.

3. Because the style and composition is so Divine and excellent, carrying affections alongst with it, and captivating them in the very reading; so that few can read this Song, but they must fall in love with it, we would therefore see what is within it, if at least we may get a taste of that which doth so sweetly relish.

4. It seems the Holy Ghost, by putting it into such a mould, intended to commend it: and if it be true that all the Poetical pieces of Scripture, ought especially to be learned and taken notice of; so should this, it being so commended to us in that frame.

5. The strain and subject of it is so very spiritual, that it necessitats the Students thereof, to aime at some nearnesse with God; and ordinarily it leaves some stamp upon their affections, which is not the least cause, nor the smallest encouragement to me in this undertaking.

We shall not stand to prove the authority of it: It carries a Divine style in its bosome; nor is there need to inquire who was the Penman of it, it being clear that Solomon, who was furnished with wisdom and understanding, as never a King before or since was, is honoured to be the Amanuensis of the Holy Ghost, in putting this Song upon record. Whether after, or before his backsliding, it is not much to us; though it be most probable that it was after, in the warmness of a spirit sensible of this so great a deliverance: For here we may, as it were, see him making use of that experience of the vanity of all things he had found, coming to the fear of God as the conclusion of the whole matter; whereof this Song of Love is not a little evidence, and which looks like his own saying, Eccles. 12. 13.

The means which are necessary for our more perspicuous handling, and your more profitable hearing, of this profound Scripture will be,

p. 3First, Some acquaintance with the whole Word of God, but mainly the Book of the Psalms, and other Songs recorded in the Word; as also, with the Gospel, and such places as have most likeness to it.

2. Acquaintance with the cases of others, either by reading or mutual fellowship; but most of all it is requisite, that one have some experimental knowledge of the way of God towards his own heart: He who is so wise as to observe these things, even he shall understand this loving kindnesse of the Lord: Such kind of experience is one of the best Commentaries upon this Text.

3. Watchfulnesse over our selves, keeping our heart with all keeping, and studying a tender frame of spirit, that we may have a Conscience alwayes void of offence towards God: Loosnesse all the Week will not be a frame for the Canticles. It is not the simple being of Grace, but the lively operation and exercise thereof, which prompts and disposes either to speak to purpose, or to hear of this with profit; He would grow in Grace who would grow in Knowledge here: Neither have others ground to expect that this secret of the Lord shall be with them, or that they shall be of a quick understanding, who fear him not: One may have Grace, and not a lively frame for this, except Grace be acting, and in exercise.

4. Much conversing with the Bridegroom, especially by Prayer, that he who causes the dull to understand Doctrine, may manifest himself, and open our eyes to behold these wondrous things, and that he may blesse us in the knowledge of his will in this we undertake, which so especially concerns Him and us; for, this Scripture may be dark to these who speaks on it, if this be not, and a sealed Book to you who hear it, if these things be wanting: Whereas, if these be in us and abound, we shall neither be barren nor unfruitful in the knowledge of this piece of Sacred Scripture.

Now, that we may have the more clear accesse to speak profitably of the matter of this Song, and that our way of opening and applying of it (which may possibly in some things be different from others) may be the better cleared, We shall, 1. premit some Propositions concerning it. 2. Draw some Conclusions from these; both which we shall endeavour shortly to clear and confirm, as useful to be taken alongst in our proceeding.

The first Proposition then is this, This Song is a piece of Divine Scripture, and a most excellent part thereof (which we shall speak p. 4to more fully on the Title) and so of equal authority with other Scriptures (wherein holy Men spoke, as they were inspired by the Holy Ghost) and tendeth to the edifying of the Church, and making of the man of God perfect, even as they do. For,

First, This Song hath ever been received into the Canon, and accounted (as they speak) for Canonick, as the rest of the Scriptures were. It was never questioned by the Jews (as Mercer. praefat. ad Cant. cleareth) but was still received by them, and transmitted to the Gentile Churches, who received the Scriptures of the Old Testament from them, who had the Oracles of God in keeping: And that the same hath been universally received by Christians, may appear by the Records of the Councils, and Writings of the Fathers, where the Catalogue of the Books of the Holy Scripture is set down.

2. It carrieth the Authority of the Holy Ghost engraven upon it, as evidently as any piece of Scripture, not only as to its Matter, manner of Expression, Divine Style; but mostly in that Divine power and efficacy it hath on hearts and spirits (especially of the more discerning, who best know Christs voice, as his Sheep) whereby it relishes so sweetly, and elevats them to such an holy ravishment, that it obtaineth the testimony from all, that there is something Divine in it, and more then can be in Humane Writings, even though they cannot particularly tell the meaning of it; That holding true here, which one said of a Book which was something obscure, That which I understand (said he) is excellent: therefore I judge, that which I understand not to be so also, though it exceed my reach. And that its Christ who speaketh, and that it is the Language of the Holy Ghost, and can be applyed to no other, is by a Divine conviction extorted from the Reader, and Hearer of it; so that confessedly and deservedly, it beareth this Title, A Song of Songs.

This Song must either be attributed to the Spirit, as the chief Author of it (though Solomon was the Penman) or we must say, it was not only Penned, but Indyted meerly by some Man, (Solomon, or whoever he be) led by his own spirit, or some other spirit, without the Spirit of God: But none of these last can be said. What other spirit can so speak of Christ and the Church? What other Song (even of the most holy Men) can be compared to this? Was it ever equalled? Or can it be equalled? And if it cannot be p. 5the fruit of the spirit of a meer man (though in the most holy frame) then it must be inspired by the Spirit, in wonderful wisdom, and a most Divine style, compacting the mysteries of Communion with God in Christ, in this short Song: Wherefore we say, it is justly called A Song of Songs, whereby it is preferred not only to all Humane Songs, but even to other Scriptural Songs, which were blasphemous to do, were it not of a Divine rise and authority.

There are two Objections, which sometimes have been started by some; but they will not be of weight to infringe this truth. The first is, that there is no Passage of this Song cited in the New Testament: But citation of Scriptures in the New Testament doth not give authority to them. They are cited as having authority, and not to get it; And therefore there are many Scriptures in the Old Testament, which were never cited in the New: Although it may be said, there are many near resemblances (at least) in the New Testament, to diverse Passages in this Song; as the often styling the Church a Vineyard, Matth. 20. and comparing the Churches union with Christ to Marriage, Matth. 22. &c. That Christ standeth at the door and knocketh, Rev. 3. 20. taken as it were from Song 5. 2. The Virgins falling on sleep, Matth. 25. The efficacy of grace, called drawing, Iohn 6. 44. taken from Chap. 1. 4. &c. Christ in the Parables called a King, or the King (which by way of eminency is applyed to him, Psal. 45. 1, 2.) Neither is the second objection of greater weight, to wit, that no proper Name of God is to be sound in this Song: For, 1. Its so also in other Scriptures, as in the Book of Esther; The Scriptures authority doth not depend on naming the Name of God, but on having his warrand and authority. 2. This Song being Allegorical and Figurative, its not so meet nor consistent with its style, to have God named under proper names, as in other Scriptures: Yet, 3. There are titles and descriptions here given to an excellent Person, which can agree to none other, but Christ, the eternal Son of God; as the King, O thou whom my soul loveth, the chief of ten thousand, the Rose of Sharon, and the like, whereby his eminency is singularly set out above all others in the World.

In sum, there are none of the Characters, usually condescended on as necessary for evidencing the Authority of holy Scripture, wanting here; this Song being a Divine Subject, received into the Canon, p. 6bearing a Divine stamp, having much Majesty in it's style, agreeing with it self and other Scriptures fully; impartially speaking out the blots and adversities of the Bride, as well as her beauty and prosperity, and written by a Prophet and Penman of holy Writ, to wit, Solomon.

The 2. Proposition is, That this Song is not to be taken properly, (and foreign) or literally, that is, as the words do at first sound; but it is to be taken and understood spiritually, figuratively and allegorically, as having some spiritual meaning contained under these figurative expressions, made use of throughout this Song: My meaning is, that when it speaketh of a Marriage, Spouse, Sister, Beloved, Daughters of Ierusalem, &c. these expressions are not to be understood properly of such, but as holding forth something of a spiritual nature under these.

I grant it hath a literal meaning, but I say, that literal meaning is not immediat, and that which first looketh out, as in Historical Scriptures, or others which are not figurative, but that which is spiritually and especially meant by these Allegorick and Figurative speeches, is the Literal meaning of this Song: So that it's Literal sense is mediat, representing the meaning, not immediatly from the Words, but mediatly from the Scope, that is, the intention of the Spirit, which is couched under the Figures and Allegories, here made use of: For, a Literal sense (as it is defined by Rivet out of the School-men) is that which floweth from such a place of Scripture as intended by the Spirit in the words, whether properly or figuratively used, and is to be gathered from the whole complex expression together, applyed thereunto, as in the Exposition of Parables, Allegories and Figurative Scriptures is clear; And it were as improper and absurd to deny a Figurative Sense (though Literal) to these, as it were to fix Figurative Expositions upon plain Scriptures, which are properly to be taken.

For there is a twofold Literal sense of Scripture. 1. Proper and immediat, as where its said, Solomon married Pharaohs Daughter. The second is figurative and mediate, as when it is said, Matth. 22. 2. A certain King made a Marriage to his Son, &c. both have a literal meaning. The first immediat, fulfilled in Solomon: The second is mediat, setting out God's calling Jews and Gentiles, unto fellowship with his Son: and so that Parable is to be understood in a p. 7spiritual sense. Now we say, this Song (if we would take up it's true sense and meaning) is not to be understood the first way, properly and immediatly, but the second way, figuratively and mediatly, as holding forth some spiritual thing under borrowed expressions, which will further appear from these things,

First, There can be no edification in setting out Humane Love (amongst parties properly understood) so largely and lively; and yet edification must be the end of this Song, being a part of Scripture; it must have therefore an higher meaning then the words at first will seem to bear.

2. There can be no parties mentioned, beside Christ and his Bride, to whom this Song can agree; nor can any proper meaning thereof be assigned, which can make it applicable to these parties: and therefore it cannot be understood properly, but figuratively, and that not of any other, but of Christ and Believers: To Solomon it cannot agree in its application, nor to his Queen, yea, to no man, if it be taken in a proper sense: For, 1. These commendations given to the Bridegroom, Chap. 5. to the Bride, Chap. 4. 6, 7. If properly understood, would be monstruous, blasphemous, and ridiculous; such as to have teeth like a flock of sheep, an head like Carmel, &c. and so in many other things. 2. Some things are attributed to this Solomon, who is the subject of this Song, that were not within Solomon's reach, as that, his presence at the Table, (Chap. 1. 12.) maketh her Spicknard to smell, which influence cannot proceed from one man more then another, and Chap. 3. v. 11. where it is said, He made a Chariot, and paved it with Love, which is no material thing, and so could be no Pavement in Solomons Chariot. 3. That Solomon being the Penman of this Song, yet speaketh of Solomon in the second Person, Thou, O Solomon, Chap. 8. 12. makes it appear that some other was designed then himself; and many such like expressions that fill up the matter of this Song, (such as Spices, Gardens, &c.) cannot be understood properly of these very things themselves, but of some other thing vailed under them: And so also, when she is called terrible as an army with Banners, it cannot be understood of Solomon's Queen, and applying it to the Church, we cannot understand it of any carnal terror, which the external aspect of the Church doth beget in beholders.

3. The style and expressions will bear out more then any Humane p. 8Love, or any Humane Object, upon which men set their love: We are sure, no such love would be proponed to Believers as a warranted pattern for their imitation, as if it would be commendable in them to be so much ravished and taken up, even with the most lovely creature.

4. Many things here are inconsistent with Humane Love, and that modesty that is required in it (as the Hebrews themselves, apud Mercer. observe) as to propone him to others, to excite them to Love him, others undertaking to follow after him, her speaking to him in her sleep, Chap. 5. 2. running in the night through the Streets, and slighting him at the Door; which by no means can admit a proper, literal, immediat sense, but must needs aim at something figurative. Beside, what reason can there be to plead a proper sense here, more then in other figurative Scriptures of the same sort, as of these that speak of the Souls union with Christ, under the similitude of a Marriage, and particularly that of Psal. 45. which is (as it were) a compend of this Song, and is looked upon by all as figurative?

If it be enquired in what sense we call this Song figurative, whether as Typical or Allegorical? The answering and clearing of this Question will further us in the Interpretation of this excellent Scripture. We shall therefore shew, 1. How Allegorical properly so called, differeth from Typical. And 2. Why we call this Song Allegorical, and not Typical.

Allegorical Scriptures, or Allegories (we take Allegory here as Divines do, who take it not as Grammarians or Rhetoricians, for a continued discourse of many figures together) properly and strictly taken (for sometimes Allegory may be taken largely, and so may comprehend whatever is figurative, whether Typical, Tropological, Analogical, &c. As the Apostle taketh it, Gal. 4. speaking of Abraham's two Sons, which is yet properly a Type) differeth from Types, or Typical Scriptures, thus,

First, Types suppose still the verity of some History, as Ionas casting in the Sea, and being in the Fishes belly three dayes and three nights, when it is applyed to Christ in the New Testament, it supposeth such a thing once to have been: Allegories again, have no such necessary supposition, but are as Parables proponed for some mystical end. Thus, while it… said, Mat. 22. 2. A certain King made p. 9a Marriage, planted a Vineyard, &c. That place supposeth it not necessary as to the being of the Allegory, that ever such a thing was, it may be an Allegory without that; but a Type cannot be without reality in the thing or fact, which is made a Type.

2. Types look only to matters of Fact; and compare one Fact with another (as Christ's lying in the Grave for such a time, to that of Ionas, who did ly so long in the Whale's belly) but Allegories take in Words, Sentences, Doctrines both of Faith and manners, as in the former Examples is clear.

3. Types compare Persons, and Facts under the Old Testament, with Persons, and Facts under the New, and is made up of something that is present, prefiguring another to come: Allegories look especially to matters in hand, and intend the putting of some hid spiritual sense upon words, which at first they seem not to bear; whether the Allegorie be only in the Old Testament, or only in the New, or in both, it looks to the sense, and meaning, being so considered in it's self, as the words may best serve the scope, and teach or manifest the thing the Spirit intends, without any comparison betwixt this, and that of the Old Testament and New: Yea, an Allegory may be in precepts, as Muzle not the mouth of the Oxe, and cut off the right hand, &c. which have an Allegorick sense in them.

4. Types are only Historical as such, and the truth of Fact agreeing in the Anti-type, make them up, it being clear in Scripture that such things are Types; for we must not forge Types without Scripture-warrant: But Allegories are principally Doctrinal, and in their scope intend not to clear, or compare Facts, but to hold forth and explain Doctrines, or by such similitudes to make them the better understood, and to move, and affect the more, or the more forcibly to convince, as Nathan made use of a Parable, when he was about to convince David, 2 Sam. 12. 1, 2, &c.

5. Types in the Old Testament respect only some things, persons and events; as Christ, the Gospel, and it's Spreading, &c. and cannot be extended beyond these: But Allegories take in every thing, that belong either to Doctrine, or Instruction in Faith, or to practise for ordering ones life.

p. 10Hence we may see, that Allegories are much more extensive, and comprehensive in their meaning and application, then Types (which cannot be extended further then some one thing) and so are much more Doctrinal, and concern both the faith and manners of Gods People much more, and may for that, more warrantably be applyed, and made use of for these ends.

2. We say, that this Song is not Typical, as being made up of two Histories, to wit, Solomon's Marriage, and Christ's, nor doth it any way intend the comparing of these two together in the events, as to their facts or deeds: But it is Allegorick, not respecting Solomon, or his Marriage, but aiming to set out spiritual Mysteries in figurative expressions, in such a manner as may most effectuat that end, for inlightning the judgement, and moving of the affections, without any respect to that Story, or Fact of Solomon's: For,

First, The strain and series of it, is clearly Allegorick, as the reading and considering of it will clear. 2. There can be no History to which it can relate, unto which the things spoken in this Song can be properly applyed, as is said. 3. Solomon's Marriage was at least twenty years before this Song was written; See on Song 7. concerning the Tower of Lebanon, and compare it with 1 King. 7. 1, 2. and Chap. 6. ult. Therefore it cannot be thought so much as to be Penned on that occasion, as an Epithalamium which was to be sung that night on which he was Married, (and although occasion of penning of it, were taken from that, yet would it not prove it Typical, and to respect that as it's Type.) And 4. What more is this Allegory of a Marriage, to be accounted Typical, then other places of Scripture, where this same manner of expression is used? 5. If it be partly Typical, how is this Type to be made up? for Christs love unto, and Marriage with, his Church, is not only set out here as peculiar to the New Testament, but is applicable to Believers under the Old: There can therefore be here no comparing of Facts of the Old Testament, with any thing answering to them in the New. If it be said, Solomon's Marriage Typified Christ's Marrying of the Gentiles. I answer, beside that there is no Scripture for this conjecture (and it's hard to coyn Types without Scripture authority, otherwise we might make Solomon a Type in his many Wives, possibly, and in p. 11many other such things; also that of his marrying Pharaoh's Daughter was against a Law as well as this) it cannot be said that this Song setteth out only Christ's love to the Gentiles; or the believing Gentiles, their carriage and love to him: for, was it not fulfilled (in that which they would make it's Anti-type) before Christ came in the flesh, in the believing Jews? yea, before ever that Marriage was: and therefore, there can be no typical respect had to that Marriage here. Beside, it would much darken the Spiritualnesse and Divinnesse of this Song, to make it in such a way typical, as having any proper fulfilling or meaning, that were possibly verified in the deed of any man. We conclude then, that this Song is simply Allegorick.

We come now to a third Proposition, which is this: The Divine Mystery intended, and set forth here, is the mutual Love, and spiritual Union, and Communion that is betwixt Christ and his Church, and their mutual carriage towards one another, in several conditions and dispensations. The comprehensive sum of this, is contained in this Song, and compended by the Spirit, for the comfort and edification of the Church, under these figurative expressions: This, we say, is the scope and subject-matter of this Song: For,

First, If the intent of this Song be to set out the spiritual carriage, amongst spiritual Parties, and the spiritual love which each hath to other, then it must set out Christ's love to his Church, and Her's to Him: The reason is, because there are no other spiritual Marriage-parties known, but Christ and His Church; There is no other spiritual Marriage, or spiritual Marriage-love but this: But this Song in it's scope is to set out a spiritual Marriage, of spiritual Parties, and their spiritual Love, Therefore it must set out this.

2. The scope of this Song must be agreeable to the matter contained in it. Now the matter contained in it, can agree to no other parties, and be approven in no other love; Therefore these descriptions given to the Bridegroom, can be given to no other but Christ; and these given to the Bride by him, can be given to no other but the Church, and must speak out no lesse love, then that love of Christ's, the expressions being far beyond p. 12the love of all others: This will more fully appear in the opening up of the Song:

3. What is the scope of these Allegories, in other Scriptures, as that of Psal. 45. that of planting a Vineyard, Matth. 21. that of Marriage, Matth. 22. (which none can deny) is meant of espousing spiritually. (See this same Allegory of Marriage, Ier. 3. Hos. 2. 3. Ezek. 16. Matth. 22. Luk. 14. 2 Cor. 11. 1. Rev. 19. 8.) that must be the scope of this also. For, 1. There cannot be two spiritual Marriages, to which these Scriptures and this can be applyed. 2. Scripture must agree with Scripture, and one more obscure place, must be expounded by others more clear; and therefore seing this scope is clear in other Scriptures of this nature, we may conclude it's the scope here also: that Psal. 45. doth agree with the expressions and strain of this Song, is clear, by comparing them; and that it speaketh of that spiritual Marriage betwixt Christ and his Church, is clear by the Citations drawn from it, and applyed to that …nd by the Apostle, Heb. 1. 8, 9.

4. Either this must be it's scope, or it must have some other scope, or none at all. To say none at all, is blasphemous: If it be said an other scope then this, then it must either be such a scope as agreeth with these other Scriptures, or which differeth from them; But not such as differeth from them, that cannot be said, therefore it must be the same: And so it setteth out Christ's way with his Church, and her's with Him, drawing them, as it were, in a Mapp together.

Object. If any would argue, that it might better be Prophetically applyed, as foretelling events in the Church, as some do: For answer, We suppose, it would be hard to make that out to be the scope and intention of the Spirit.

2. It would be more hard to get help from other Scriptures, in the application of it to such events, and such times; and so this would leave it wholly to uncertainty, or mens pleasure, as their invention, and groundless conjectures, would lead them to apply it: (as we fear some good men have taken too much liberty, without any ground but meer conjectures, to wrest the scope of this Song) and beside, such an Interpretation would exceedingly spoil Believers of that instruction and consolation, which p. 13the true scope giveth them; for then they were not to apply it to themselves, or to the Church, but at such a Time, and in such an Age: because, if it shall be once fulfilled in others, or, if it be not applicable to them, because they live not in such a time, it will certainly marr their confidence in making any comfortable application of it to themselves.

Beside, these considerations may clear, that, in it's scope, it cannot be properly Prophetical of such, and such times, and events, but Dogmatical and Practical, for believers use, in all times and events.

First, If the scope and matter of this Song will agree to any one time, or if all of it will agree to Believers at any time, then it cannot be Prophetical; for, Prophecy supponeth a diversity of time, for diverse events, and cannot be said at any one time alike to be fulfilled; but all the subject of this Song may be fulfilled in one Believer or other, at any one time; there are still some injoying Christ, some deserted, some praying, some suffering, &c. and so of what ever part of it we can think upon, it may be said of one time, as well as of another, that it hath its accomplishment in one Believer or other; and therefore, it is not properly Prophetical.

2. If all of it may now be applyed to Believers, yea, and at any time before the end of the world, may be as well applyed as being then fulfilled, as well as when it was written, then it is not Prophetical, seing Prophesies have their▪ particular accomplishments; but all parts of this Song, even the first parts, may now be applyed, and will still agree to Believers, as properly as it did in Solomon's time. Therefore, &c.

3. If all the parts of it were in the same way applicable to, and true, in the cases of Believers, then when it was written, even as now, or will be before the end, then it was not intended to be Prophetical, but Doctrinal, Narrative, and Consolatory: but the first is true; was there any Believer in Solomon's dayes, but these Commendations, Properties, Promises, Practices, &c. did agree to them, as they do to us? and was not Christs way such to them also, as it is to us?

4. Consider further, if the scope of it be to set out Christ's way to his Church, and her's to Him, as is said; and if according to this scope, it should be made use of by a Believer in any time, p. 14then it is not Prophetical, but Doctrinal, as hath been said: But the former is true, as is cleared. Therefore, &c.

5. If it be applicable to Believers, according to their several cases, and if it be the case agreeing with any part of this Song, which grounds the application of it to any party, and not the time when that case is not; then it is not Prophetical, deducing cases by times, but Doctrinal, &c. applying directions, warnings, and comforts to Believers cases, in whatsoever time.

6. The matter of it is the ordinary cases which are incident to Believers in all times, and what may make it look Prophetical-like, may be considered in the Exposition.

7. If it's scope be one and the same with other Allegories of this kind, then it is not Prophetical, but Doctrinal: But the former is true: Therefore, &c. The truth of both which, may appear by what is said, and will further appear in that which followeth.

We leave this then, and come again to the Proposition, to wit, that the great scope of this Song is to set out that mutual Love and Carriage, that is between Christ and his Church: That this Proposition, which is a main one, may be the more clear, we shall take it in five distinct Branches.

First, It holdeth out (we say) the Churches case, and Christ's care of her, in all her several Conditions, and under all Dispensations; Such as, 1. Her sinful infirmities, and failings in duties, Chap. 1. 6. Chap. 5. 2, and 3. and also, under livelinesse in duties, Chap. 1. 2, 3, 4. and 5. 5. and almost throughout. (2.) Under Crosses, Chap. 1. 6. as being a Lillie among Thorns, and hated of the World, Chap. 2. 2. and also in Prosperity, wherein she is commended as terrible, Chap. 6. 10. (3.) As deserted and sick of Love, Chap. 3. 1, 2. and 5. 4, 5. and again, as injoying her Beloved, Chap. 1. 4. Chap. 3. 4. 5. (4.) As under faithful Shepherds, and lively Ordinances, Chap. 1. 4. Chap. 3. 4, 5. and also, as under carnal Watch-men, Chap. 5. 7. And in all these, her various conditions, in all Ages, are painted forth, before Christs Incarnation, as well as now, without respect to any particular Time or Age; for, ceremonial things are not here meddled with, but what was spiritual: Beside, the Church then and now is one, as in the next consideration will be cleared. (5.) As in private, dealing p. 15with Christ, and longing after him, and praying for him, Chap. 4. 16. Chap. 8. 1. &c. almost throughout, and also what she was in publick duties, going to the Watch-men, Chap. 5. 7. and Chap. 3, 3. and what she was in fellowship with others, Chap. 5. 8, 9. Chap. 6. 1, 2. (6.) It sets out Believers as more strong, and furnished with a greater measure of Grace, and Knowledge, and also, as more weak in Gifts, and Grace. (7.) And Lastly, It holds forth the same Believers, as more and lesse lively in their conditions.

This Book in it's matter, is a comprehensive sum of all these particulars formed in a Song, put together, and drawn as on a Broad, for the Believers edification; to shew, 1. What should be, and will be their carriage when it is right with them, as to their frame. 2. What are their infirmities, and what they use often to fall into, even they who are Believers, that they may be the more watchful. 3. To shew what they may meet with, that they may make for sufferings, and not stumble at them when they come. 4. That the care and love of Christ to them, in reference to all these, may appear, that they may know upon what grounds to comfort themselves in every condition, and may have this Song, as a little Magazine, for direction, and consolation in every condition.

Therefore this Song is not to be astricted to any particular Case or Time, and is (even by Bernard, Serm. 1.) therefore observed to differ from other spiritual Songs, in three things: 1. That it's penned upon no particular occasion, as others are, such as that of Moses, Exod. 15. and Iudges 5. &c. 2. That it is composed by way of conference, between several Parties. 3. That there are in this conference, moe Parties than two; Christ, the Bride, Watchmen, Daughters of Ierusalem, &c. all which do shew, it's extensivenesse, and comprehensivenesse, in respect of it's Subject and Use.

2. This Song holdeth forth the Churches, or Brides Conditions, under all her several considerations: We may consider the Bride, or Church, four wayes, all of which we will find here. 1. As visible, and visibly professing Christ, and worshipping him in Ordinances: in this respect there are Watch-men spoken of, a Mothers house, Gardens of many Believers together, and a Vineyard let out to Keepers, and a Mother having Children, (called p. 16also Daughters of Ierusalem) who are professing Believers, and such like, which agree only to the Church, as visible.

2. Consider her as invisible, having true Faith in Christ, spiritual Union with him, Love to him, and real exercise of Graces, &c. Thus Christ is her's, and she his; she is drawn by him, and brought into the Chambers of lively Sense and Communion: thus she is neer him, or absent from him, and such like, which only agree to the Church or Saints, as Members of the invisible Church, having real (and not only professed) Union with Christ; and thus she is distinguished from the Mothers Children, which are outward Professors of the visible Church; and thus the most of the Commendations she gets throughout this Song, agree unto her as invisible: Neither can it be thought strange that both these considerations take place in one and the same Song: For, 1. That distinction of the Church in visible and invisible, is not a distribution of a whole into distinct parts, as, suppose one would divide a heap of Chaff and Corn, into Corn and Chaff; But this is a distinct uptaking of the same whole, (to wit, the Church) under two distinct Considerations; as, suppose one would consider the foresaid heap, as it is a heap, comprehending both Corn and Chaff, or, as it is only comprehensive of Corn; so the Church thus distinguished, is but one, considered in whole, as having both renewed and unrenewed in it, and as having renewed only; Yet so, as the renewed are a part of the whole, under one consideration, to wit, as they are visible Professors; and also, are the invisible Church, being distinctly considered, as they have more than a visible Profession: Therefore, the sibnesse being so great and neer, it is no marvel they be frequently conjoyned in this Song, so as they must be distinguished in respect of these distinct considerations, seing the visible Church in it's consideration as such, comprehends the invisible militant Church under it, but not contrarily. 2. It's ordinary upon this ground, thus to conjoyn them in other Scriptures, as when an Epistle is written to a Church, somethings are said of it, and to it, as visible, somethings again are peculiarly applicable to Believers, who are Members of the invisible Church in it; as by looking to these Epistles, Rev. 2. and 3. is clear, all are comprehended in every Epistle, yet is the matter diversly to be applyed, and these who p. 17have ears to hear (that is, are real Members of the invisible Church also) are particularly spoken unto, although indefinitly: And why then may not the Church in both these considerations, be spoken of here in this Song?

3. If we consider either the visible or invisible Church, as whole or Catholick, something is spoken to her under that Consideration, namely as Catholick; so she is said to be one, Chap. 6. 9. made up of many, the Mother having many Daughters, a Vineyard, intrusted to all the Keepers, having some Children beloved, others hated, &c. which must be applicable to her, as so considered.

4. If we look to particular Members, either, 1. As Professors of the visible Church, such as the Daughters of Ierusalem, seeking the Beloved with the Bride, and one of them are distinct from another, and from the Watch-men; such are the threescore Queens, and fourscore Concubins, as distinct from the Church, considered as one. Or, 2. As Members in particular of the invisible Church; so the Bride is distinguished from other Professors, and Believers; she speaks to them and they to her, Chap. 2. So is one Queen and Concubine, distinguished from another; Thus also is the Church considered in general, and in individuals, in their carriage; yea, it serveth much to the scope of edifying Believers, that the Church in these respects, be thus distinctly considered and lookt upon: Neither will this be thought strange, if we consider, that the Church however understood, and the particular and individual members thereof (especially of this invisible Church) are of an homogeneous nature; so that what may be said of the whole, may be said of all it's parts, and what may be predicated concerning the whole essentially, may be predicated of every part, &c. As when we consider the whole Element of water, it's water; so when we consider a drop, it's also water: & what essential properties do agree to the whole, as such, agrees to every drop of the whole; so is it in the Church; All Saints, Members of the invisible Church, have the same Spirit, Faith, and Priviledges, the same Covenant, Husband, &c. and what thus essentially agrees to one, agrees to all, and what may be said of all, may be said of one: I say in Essentials, because, though there may be many circumstantial, and gradual differences, p. 18as one Believer may be stronger than another, &c. yet that will not mar this onenesse, and agreement in Essentials.

Yet, 3. We say, every thing in this Song, is not to be applyed to all within the Church, or to the Church, under every consideration, in the same manner; what agreeth to the Church as visible, will not, at least, in the same manner agree to her, considered as invisible, & contra; nor will every thing which agrees to a Believer in one case, agree to all; nay, not to that same Believer alwayes. Therefore, there is great need of warrinesse in application, that the word may be rightly divided, and the diverse cases of the Church and particular Believers would be rightly taken up for that end: Every place is not to be applyed to all (though sometimes a place may be taken up under diverse considerations, as from other Scriptures, and the formerly cited Epistles, is clear) but what agrees to every one, would be so applyed, and sol…ly upon that consideration, and under that notion, as it agrees unto such a person, or such a case.

For helping us in this distinct application, it is necessary that we lay down these following Rules:

First, We must weigh the particular scope of such a place of Scripture, if it speak something concerning a Believer in particular, or the Church in general; if it set out some outward, or some inward thing concerning them.

2. We would consider the matter spoken to, and see how it agreeth, whether to the Church under one consideration, or under another; and if the matter predicated of her, or attributed to her, will agree to her as visible, or as invisible only, for so it is to be applyed; if to the whole Church, or if also to all it's Members, and every particular Believer; for so it is to be understood.

3. We would see, how the same matter is applyed in other Songs and Scriptures, and it will be safe for us to follow the same way of application here.

4. We would consider, what the particular circumstances, that may be observed in such a particular Scripture, will help in finding out the Sense; as who speaketh, to whom, in what frame, on what occasion, &c.

Yet fourthly, we say, that this Song doth most generally agree, p. 19and is especially applicable to the cases of particular Believers: Because,

First, The scope is not so much to speak to all collectively, as Distributively to hold forth the several cases, that all of them, at all times are subject unto; for although every place do not point out the case of the Church in general, or her duty, yet we conceive it is still in every part, pertinent to some one Believer, or other: Such places must therefore be understood distributively.

2. The nature and strain of the most of those things mentioned in this Song, generally will agree best (if not only) to particular Believers; As to love Christ, to seek him, to be commended so by him, to be out of one case into another, pursuing after him from one duty to another: which indeed shews the way of the Church in general, but so as considered in the exercises of her individual Members, and in the intercourse of Communion, which useth to be betwixt Christ and them, and so agreeth to the church, only in respect of particular Believers.

3. There is a plurality of Parties speaking, differenced not only from carnal Professors, but from one another, who are commending the Bride, and so loving her and Christ also; which says that the several parts of this Song must especially be distributively considered of Believers severally.

4. There is no time, we can conceive all Believers to be in the like case, so that one case or word will not sute them all; as to be sick of love, to have his right hand under her head, &c. Something then must agree to one, something to another, and both also at different times to the same person: And therefore we must consider this Song, as speaking distributively the Churches condition, to be applyed according to the several cases of the Saints, and according to their several conditions; something as spoken to one, and something to another.

5. The putting of these exercises in a Song, as it were to be learned and sung by particular Believers (as a little compend, both of what concerns their Faith and Manners) was certainly for helping their Memories, and furthering their Consolation; which would be much impaired, if in singing of it, particular Believers might not suck their own consolation in particular from Christs p. 20words unto them: And what can hinder, but a Believer may say, I am his, and he is mine, and that th…se and other places applicable to them, may not be so applyed, seing their comfort and edification is the scope of this Song?

5. The last Branch of the Proposition is, That this Song holdeth forth the same love, and care in Christ to his Church, and the same exercises and duties of Believers, under figurative terms, which are plainly, and properly holden forth in other Scriptures, which are not figurative, such as are in the Gospel, in the Psalms, &c. There are no new, strange, or uncouth cases here; but Believers ordinary cases, there is no uncouth way of Christs here, but what he useth to his Church: It's often the folly and vanity of men's minds, that when expressions of Scripture look somewhat strange like, they suppose still some uncouth, and strange thing to be there, and therefore loaths that which is plain. It's true, the cases mentioned here, are most spiritual, having Love often drawn in it's most bright & lively collours, yet, for substance, the exercises are the same, which in other plain Scriptures are otherwayes expressed; for, it must expresse the same cases, or, we must say, it expresseth something different from them, not incident ordinarily to Believers, and not mentioned any where in Scripture, which to affirm, were both dangerous and absurd: Beside, Christ being still the same in his way with Believers, and they having still the same spirit, and being still under the same covenant, &c. we can conceive no other thing here, but what he hath expressed concerning himself and them, other-where in Scripture. And certainly, the scope of this Song, is rather in a sweet way, to compact together the ordinary cases of Believers, and their consolations, for their edification, than to pitch on strange things, or make new cases, which would not be so profitable unto them, and would wrong, and enervat the great intent of this Song.