Exposition of the Song of Solomon, Conclusions – Chapter 1
We proceed now, and shall draw some Conclusions from these Propositions.
First Conclusion. We may then warantably read, and expone this Song; it being Scripture, it must be edifying, and ought to be made use of. It's true, this, and some other Scriptures, were of old restrained by the Jews, from the younger sort, that none should read them, but these who were at thirty years of age: Origen marks four pieces of holy Scripture, thus restrained by them: The history of the Creation, Genes. 1. The description of Gods appearance, Ezek. 1. and of his Temple, Chap. 40. &c. And especially this Song, because, the matters in them were so sublime, that there needed more than ordinary humility and experience in those who should meddle with them: This indeed, saith men ought to be sober, and with holy fear search these Scriptures: but that restraint (if peremptorie) was unwarrantable, seing the Lord hath put none such on his people, as to any portion of sacred Scripture. And though this Song be obscurer than many other Scriptures; yet, generally the reading of it, and hearing of it, will affect; and as to the composing of the spirit, edifie as much, as other more plain Scriptures: which sayeth, it's to be inquired into, that the meaning being found out, the profit reaped thereby, may be the more distinct and apparent.
2. Conclus. We gather from what hath been said, that seing this Song may be expounded, Then Doctrines for grounding our saith, and directing our Practice, may warrantably be drawn from it, for the edification of God's people, seing it is Scripture; and although it be Allegorick, it is in a special way useful for edification, and may as bread be broken to the children: It's not only consistent with the nature of plain Scriptures, but also of Allegories, that they be thus extended in their use. We shall clear this Conclusion, in these three,
First, There may be Doctrines drawn from this Song, in reference to all cases that are incident to a Believer. As, 1. In reference to the case of the Church, in all it's considerations, visible, or invisible, Catholick or particular. And, 2. In reference to the more private and personal cases of Believers, Doctrines instructing them both in faith and manners, &c. For the Doctrines must rise as extensively, as there scope and matter; and these are of a great reach and extent, as formerly hath been said: Such Doctrines then, when handled in this Song, would not be thought strange, nor unsuitable to it; but the broader they arise, the Spirit's wisdom and contrivance in this Song, will be the more wonderful and evident.
2. These Doctrines, must not be taken from the words properly, but Allegorically understood, according to the intention of the Spirit in them, even as from Parables, and other clearer Allegories and figures in Scripture, it useth to be done.
3. These Doctrines so drawn, when rightly concluded from the Text and scope, are solide and sure, useful for faith and manners, as Doctrines drawn from other places of Scripture are: For, 1. It's certain, that many Scriptures are Allegorically set down, and is their authority therefore any way lesse than that of other Scriptures? And if their authority be such in themselves, as is the authority of other Scriptures; Then their Exposition and Doctrines drawn from them, must be solide and useful, as these that are drawn from other Scriptures: Or, 2. We must say, there is no use of such Scriptures, which were blasphemous; and if they be useful, there may be solide uses drawn from them, as from other Scriptures. 3. Our Lord useth Parables and Allegories often in the Gospel, and that in things relating both to faith and manners; which sayeth, the use of them is solide and safe, when they are rightly understood and applyed.
All the difficulty is in the right understanding of them, and because Allegories are frequent in Scripture, and this Song is wholly made up of Allegories: Therefore, both for removing prejudices, and facilitating our way, I shall speak something to these three. 1. We shall shew what an Allegorick Exposition, or rather the Exposition of an Allegory is. 2. When it is necessary to understand a Scripture Allegorically. 3. How to walk in attaining the solide meaning or how to know if such a thing be the meaning, of an Allegorick Scripture.
For the First, There is a great difference betwixt an Allegorick Exposition of Scripture, and an Exposition of Allegorick Scripture: The first is that, which many Fathers, and School-men fail in, that is, when they Allegorize plain Scriptures and Histories, seeking to draw out some secret meaning, other than appeareth in the words; and so will fasten many sense upon one Scripture. This is indeed unsafe, and is justly reprovable; for, this maketh clear Scripture dark, and obtrudeth meanings on the words, never intended by the Spirit; As, suppose one speaking of Goliah's combat and David's, should passe by the letter, and expound Goliah to be the Flesh, or the Devil, and David to be the Spirit, or Christ: Such Expositions, may have some pleasantnesse, but often little solidity; and such, who most commonly thus interpret Scripture, often fall in errors. As guilty of this fault, Origen is generally complained of, though moe also be guilty, as might be cleared by many instances.
2. An Exposition of an Allegorick Scripture, is, the opening and expounding of some dark Scripture (wherein the mind of the Spirit is couched and hid under Figures and Allegories) making it plain and edifying, by bringing out the sense according to the meaning of the Spirit in the place, though at first, it seemed to bear out no such thing: So, Matth. 13. Christ expoundeth that Parable or Allegory (for, though Rhetoricians make a difference between Similitudes, or Parables, and Allegories; yet, in Divinitie, there is none, but that Allegories are more large and continued) calling the Seed, the Word; the Sower, the Son of man, &c. This way of expounding such dark Scriptures, is both useful and necessary, and was often used as edifying by our Lord to his Disciples: Now, it's this we speak of, which teacheth how to draw plain Doctrines out of Allegories, and not to draw Allegories out of plain Histories, or Doctrines.
2. It may be asked then, When are we to account a place of Scripture Allegorick, and are we to seek out some other meaning, than what at first appeareth? Ans.
First, When the literal proper meaning looketh absurd like, or is empty, and nothing to edification; as when it is said, we must eat Christ's flesh, whereby believing is expressed: And so, these Scriptures that do command to pluck out the right eye, cut off the right hand, take up our crosse, &c. All which, if literally understood, were absurd and ridiculous; and therefore, the mistaking such Scriptures, hath occasioned many errors, as that of the Anthropomorphits, attributing members, to wit, head, hands, feet, &c. to God; and passions, yea, infirmities, as anger, repenting, &c. because the Scripture speaking of God, after the manner of men, doth Allegorically attribute to him, eyes, hands, wrath, &c.
2. These places of Scripture are to be accounted Allegorick, which reach not the scope of edification, intended by them if literally understood; as when Christ hath spoken of sowing, the Disciples thought, that some more was intended than at first appeared; for, his aime could not be to discourse of Husbandry to them: So gathers the Apostle an Allegory from these words, Thou shalt not muzle the mouth of the oxe, that treadeth out the corn. And so also, that and the like precepts, discharging the Jews, the sowing their fields with diverse grains, &c. Which though they be not wholly Allegorick, but have in the letter their own truth, yet, somewhat in these beyond what appears, was aimed at by the Spirit; for, saith the Apostle, doth God care for oxen? that is, that precept hath a further scope. 1 Cor. 9. 9, 10.
3. When a literal sense would obtrude some falsitie on the Scripture, then such a Scripture is to be understood Allegorically; as when Christ said, Destroy this Temple, and I will build it up in three dayes; it is not to be understood of the material house, or Jewish Temple, because then Christ's word would not have had it's accomplishment; But Allegorically of his body: So, when Christ saith, Except a man eat his flesh, he shall not live, Iohn, 6. 53. It cannot be understood literally, seing all who have obtained life, did never eat his flesh in a carnal bodily way.
4. Any Scripture is to be accounted Allegorical, when the literal sense agreeth not with other Scriptures, and is not repugnant to the analogie of Faith, or rules of right manners: As, when we are commanded to heap coals of fire upon the head of our enemie. Now, it were against the command of not avenging our selves, if literally and properly understood: It must therefore signifie some other thing.
5. When a literal sense answereth not the present scope of the speaker, and the speaker would be thought impertinent, if his words were properly taken, then it would seem necessary to expound it as an Allegory; So Matth. 3. 10. when Iohn is pressing repentance, he saith, The axe is laid to the root of the tree, &c. And that Parable of Christ's, Luk. 13. 7. speaking of the husbandman that spared his tree three years. If these places were only properly understood, they would not inforce repentance, which is aimed at; they must therefore be expounded, as having something more in them, of a deeper reach, which may conduce to that scope.
And seing, according to these rules, all the absurdities me… tioned would follow, if this Song were literally and properly expounded, it must therefore be taken Allegorically, and …he Doctrines must be drawn from it's inside, or scope, when the … of the Allegory is laid by.
But, 3. Because it's dangerous, to leave men to coyn what Expositions they please of such Scriptures, therefore as upon the one hand; it's absurd to cast all Doctrines from them, as unsolide; so upon the other hand, we would see, what may fix us in a solide exposition, and sowhat may be esteemed a well grounded Doctrine, drawn from such an Allegory.
I shall, in order to our help in this, name five rules, whereof the last is safest.
First, Some Allegories at the first view seem plain, and imprint their meaning on these that have the least capacity, that it may be known, at least, what in general they aim at; And therefore, such are left frequently in Scripture unexpounded, and are used to presse most obvious truths, such is that of Iohn, Matth. 3. 10. The axe is laid to the root of the tree; and he hath his fan in his hand, &c. The meaning whereof, is at first obvious to be a peremptory certification pressing present repentance: So is the Parable of of the marriage, Matth. 22. 1. which at first view, appears to be understood of espousing Believers to Christ as their husband: And so Christ's command to take up the crosse, &c. These, as to their meaning, are obvious; and we think such is this Song in it's general series; the very reading of it seems to imprint, that Christ and his people must be taken up as the parties, and the love here spoken of, must be such, as is betwixt them; and though particular expressions be dark, thus far it is obvious.
2. The meaning of an Allegory, may be gathered from the common use of such phrases and expressions, in our common use, so kissing and embracing, &c. signifie love, and are expressions of mutual affection. In an Allegory then, these, and such like, are to expresse analogically some spiritual thing, answerable in our spiritual life to such things in our bodily life: Thus they expresse spiritual love, and the sense of it. Thus eyes, hands, feet, &c. applyed to God, denote some singular property in him: If Allegorically applyed to Believers, they denote some qualification of the new man, that hath some analogy, and resemblance to these, as knowledge, activitie, patience, &c. because, by our eye we see, by our hand we work, and by our feet we walk, and travel, &c. Thus are they transferred, to hold out some other thing than appeareth at first from the words, and the work of the Interpreter is to bring out the scope and matter in plain expressions, that it may look like the thing it is, and which is aimed at as the scope.
3. It's helpful in expounding of Allegories, to know how such phrases are expounded in other places; as when some things are spoken of David, that cannot literally agree to David, then see who is meant, in other places of Scripture, by him. If it cannot be known what is meant by a marriage-tye here, seing it can be no humane thing, see what other spiritual marriage is spoken of in any other place of Scripture, and who are the parties, and this is to be expounded by that.
4. Being to interpret any Allegorical place of Scripture, we would see, not only to the scope of all Scripture, and the analogy of Faith in general; but to the scope of the Spirit in that place: As for example, If we would understand what is intended by the Parable of the Prodigal, we would first consider the scope, which is to shew God's ready welcoming of a sinner, and then lavel the exposition, as serving to illustrat that scope. So we would consider what is the Brides scope, Chap. 5. 10. and it's to discribe Christ: And Chap. 7. 1. we would consider what is the Bridegroom's scope; and it's to discribe her. So then it agrees with the scope, to open these places, & apply them to what is commendable in him, and her: And thus the Exposition, and Doctrines from it, do not only sute with the analogy of Faith, and are not contrare to found Doctrine; but also sute with the intention of the Spirit there, and are agreeable to it: For the Holy Ghost under general commendations, may include all particulars, which may serve to make out the general; and so when the scope is to hold Christ out, as all desires, then what ever makes him appear desirable, and standeth with the analogy of the expression, may well stand with that scope: This is sure, especially when negatively it's inferred; that is, when such a scope necessarily inferreth such a Doctrine, and when that scope could not be attained, if such a Doctrine were not supposed: As when in general, Christ and his Church are holden out to stand in a neer relation together, and so to carry one towards each other, as being under such a relation; this will necessarily infer a covenant, and an union by saith upon the grounds of it, and some evidencing of the proofs of Christ's love, &c. because without these, that relation could never have been, nor can it without them be understood by us.
5. The last rule, which we call most sure, is this: Then we may safely conclude, that we have reached the true meaning of an Allegorical Scripture, when from the Scripture in the same, or other places, agreeing with the scope of the present Allegory, we gather in plain expressions what is meant thereby, or what was intended by the spirit in such an Allegorical expression; as when Christ clears the Parable of the Sower, he calleth the seed the word, &c. which makes the meaning clear, and above question; Or, when a plain expression is mixed-in with the Allegory. So that expression, Chap. 1. 1. Let him kisse me, &c. in the words following is expounded by a more plain expression, to wit, thy loves are better, &c. Hence we solidly gather that by kisses are meant love: and this Doctrine is sure, Christ's love is vehemently desired by the Bride. These wayes for finding out what is the sense of such Scriptures, are safe; and therefore, that saying, Symbolick Scriptures are not Argumentative, is to be understood with a limitation, to wit, except in so far as the scope and meaning of the spirit is known, and in so far as the Allegory, or the several parts thereof agreeth with, and conduceth to the clearing and making up of the known scope.
All these wayes going together, and taken along with us, we may through God's blessing, undertake the opening of this Song, and draw Doctrines from it so expounded; not only agreeable to other Scriptures, and the analogy of faith, but also as agreeable to the Scope of this Song; yea, even the scope of such a portion of it, though possibly every expression in it's meaning, be not so fully reached; which is not the thing we dare promise, but humbly to essay the making of it in some measure clear, relishing, amiable, and comfortable to God's people. And so we leave this Conclusion.
The 3. Conclus. and last is, That the Doctrines which this Song yeeldeth for all conditions, and which for Believers use are to be drawn from it, are the same plain, solid, spritual truths which are drawn from other Scriptures, wherein Christs love to his Church, and people, and their exercises, are set down: And if in it's exposition, it resolve in the same meaning with other Scriptures, then must also the Doctrines be the same; And therefore such Doctrines concerning faith and manners, for Believers direction in all cases, as ariseth from the Gospel, and other plain Scriptures, Psalms, and Histories, may be solidly drawn from this Song: And such when they are drawn are solid (being according to the foresaid general rules) and weight is to be laid on them, in a Christian walk. We shall therefore endeavour to make this out, that when the Doctrine of faith, repentance, diligence, &c. and such other Doctrines as are in the Gospel, concerning the Covenant, or Christ, are spoken of, ye may not think it strange, nor unsuitable to this Song. And therefore we say,
First, If the Doctrines be suitabe to the scope, and matter contained in this Song, then they are sure and solid, and weight is to be laid upon them: But the Doctrines concerning Christ's love to, and care of, his Church, and concerning her exercising of faith, repentance, &c. are suitable to the scope, and agreeable to the matter of it. Or thus, If the scope and matter of this Song, do agree with the Gospel (I call the Gospel what in the New Testament is more fully holden forth and more clearly) in the scope and matter of it; Then must the Doctrines which arise from it, be the same with these that rise from the Gospel: but the first is true, as is formerly cleared, therefore must this last be so also. And what is the scope of the Gospel, but to set forth Christ's love to his Church? to shew her duty, &c. and is not that same the scope here also? Only what is preceptively, or doctrinally delivered there, is here as it were acted in a sort of Comedy, and compiled in a Song, but still for the same end.
2. If the same Allegories in other places of Scripture, will bear solid Doctrines concerning Christ, his covenant, faith, &c. even such as are in plain Scriptures; then must this Song do the like, seing it is the word of God, tending to the same scope with these. But it's clear, Isa. 5. 2. Ier. 3. Matth. 22. Rev. 19. 7. that the same Allegories of Vineyards, Fruits and Marriage, &c. are used and to the same scope with this, and are made use of to yeeld solid Doctrines concerning faith, fruitfulnesse, and other Doctrines bebelonging to a Believers faith and practice: Therefore it must be …o here; for though this Song be larger, and is made up of moe Allegories together, that will not alter the nature of it, or of the Doctrines, which must be drawn from it.
3. If we compare this Song, with the 45 Psalm, it cannot be denyed, 1. But that Psalm and this Song are to one scope, and of one stile or strain, in prosecuting that scope; It's a Song of love for the King, and a spiritual marriage is the subject thereof, as is clear from the very reading of it. 2. It cannot be denyed, but that solid proofs and Doctrines, concerning many points of faith and practice, which are in other plain Scriptures, are, and may be warrantably drawn from it, even as if it were plain Gospel: Therefore must the Doctrines be such which arise from this Song also, for that Psalm is used even by the Apostle, Heb. 1. 8, 9. to confirm the great truths of the Gospel.
4. If this whole Song be one piece, and of one nature, driving all along the same general scope, then such Doctrines, as the places in it which are clear, do yeeld; Such, I say, must be contained (if we could discern them) in these places of it which are most obscure: But what is most plain in this Song, speaks out such plain Doctrines, experiences, &c. Therefore what is more obscure, may be resolved in such also: For we may best know what kind of Doctrines floweth from what is obscure, by the places that are more clear, seing God in the most dark Scriptures ordinarily hath insert some plain passages, or given some hints of his mind, to be as a key for opening all the rest. Now if we will for instance, consider some such places as these, My beloved is mine, &c. I called, but he gave me no answer, they yeeld plain Doctrines, as other plain Scriptures do: And therefore, seing it's one continued Song, and each of these dark, and plain places answer one another, to continue the series of the Discourse upon the same subject, we may know by what is plain, how to understand what is couched, within that which is more dark.
5. As one piece of the Allegory is to be resolved, so by proportion must all the rest, there being one threed and scope: Now that some pieces of the Allegory, may be expounded in clear Doctrines, concerning Christ, and his Church, may be gathered from paralleling some parts of it with other Scriptures: As if we compare that excellent description of Christ, Chap. 5. 10. with that which Iohn sets down, Rev. 1. 13. we will see a great resemblance betwixt the two (if this last have not respect unto the former) especially in that which is spoken anent his feet, and legs, and his countenance; But it is certain, that description, Rev. 1. 13. is given him with a purpose to describe him, and to set out the several attributes, and excellent qualities, he is furnished with, as Omniscience by his eyes, Justice by his legs, walking surely; Omnipotence by his arms, &c. which are particularly so applyed in the Epistles to the seven Churches, Chap. 2. and 3. and afterward: If then there, by the Spirit's warrand, we may draw from Christ's being said to have eyes, that he is Omniscient (and so in other properties) may we not also think, that seing it's the same spirit that speaks here, in the particular description that is given of Christ, and the Bride in their several parts, that these same particular properties may be aimed at; and may we not make use of such interpretations else where given, for our help in the like particulars, and so also in other things?
6. Thus we argue, Either this Song is so to be resolved, as hath been said, and such Doctrines are to be drawn from it, as arise from the Gospel, for expressing the way of Believers with Christ, and his with them; Or then, 1. There are no Doctrines to be drawn from it, but this Song is a meer Complement, and but ignorantly, with holy blind affection to be sung, which is absurd; Or, 2. The Doctrines are but to be guessed at, and so the truth of them is only conjectural, which will come neer the former absurdity, and spoil the Believer of any solid edification, he could have from it; Or, 3. It must contain such a kind of love, such cases and Doctrines concerning Christ and Believers, which are different from the Gospel, and the cases of Saints plainly recorded elsewhere: Now this would necessitate an uncertainty of it's meaning, and hazard the coyning of two wayes of Christ's dealing with his people, as also, of theirs with him, two Unions, two Marriages, &c. Or, 4. It must contain the same Doctrines concerning faith, Christ, the Covenant, the Church, &c. which are contained in other Scriptures, and in the Gospel, which was the thing to be proven.
We have been the larger on this, to obviat two extreams, that men are given to follow, in reference to this Song. 1. Some loathing plain truths, which are plainly delivered in Scriptures, properly to be taken; and because this in expression and strain differeth, they conclude there must be some uncouth, strange and odd thing here. It is true, if we look to the degree of warm affections, that breath forth here, we may conceive that there is something odd, and singular in this Song: But, as to the kind of Doctrine here delivered, there is nothing new; and to imagine the contrary, were as if a man supposed, there behoved to be some strange Liquor, or Meat in curious-like Glasses, and Dishes, because the Master of an house might use variety of Vessels, for the delectation of the Feasters, yet still giving the same solid food and drink, though diversly prepared; Or, as if a man would suppose, Paul and Barnabas, Christ our Lord, and Iohn, did Preach different Gospels, because they were of different Gifts, and had a different manner of expression. 2. On th… other hand, some are ready to cast at this Book as uselesse, because they see not plain truths at the first in it, and possibly think all endeavours to expound it, or draw Doctrines from it, but a guessing, and are ready to offend, when they meet with nothing but some such truths as are obvious in some other Scriptures. This wrongs the worth, and divine authority of this Scripture also, and though many (and we among others) may mis-apply somethings in this Song, yet to say they cannot be rightly applyed, or that such Doctrines as we have before mentioned, are not native to it, is too precipitant, to say no more.
For further clearing and confirming of these propositions and conclusions, we shall answer some Objections or Questions which may be proposed concerning what is said.
First, It may be objected, if Allegorick Scriptures be so to be expounded, and such Doctrines to be drawn from them; then why are such Scriptures set down under such figurative expressions? might they not be better in plain words? or might not such plain Scriptures be rather expounded, which bear such Doctrines with lesse difficulty?
Ans. If this were urged, it would not only reflect on this Song; but on many places of Scripture, and also, on the expounding of such Scriptures; yea, it would reflect on the wisdom of the Spirit, and his Soveraignty, who may choose what way he pleases, to expresse his mind to his People, and what ever way he take to do this, sure, it is still the best, and it may warrand us to acquiesce in the way he hath taken to speak his mind, that it is he that speaks: Yet, there may be good ends given of this his way, or weighty reasons (even for our behove) why he speaks to his People in such terms, and language: As, 1. Here he putteth all the conditions of a Believer together, as in one Mapp, which are more sparsly, and as it were, here and there, to be found elsewhere through the Scriptures; We have them here compended together, in a sort of Spiritual dependance one upon another, and in a connexion one with another. And they are put in a Song, to make them the more sweet and lovely; and under such Poetical and figurative expressions, as best agreeth with the nature of Songs, and Poetical Writings; that so Believers may have them together, and may sing them together, for the help of their memory, and upstirring of their affections.
2. These figures and similitudes, have their own use, to make us the better take up, and understand the spiritual things which are represented by them; when in a manner, he condescends to illustrat them by similitudes, and so to teach (as it were) to our senses, things which are not otherwise so obvious: For which cause, Christ often taught by Parables, the greatest mysteries of the Gospel.
3. Thus not only the judgement is informed, but it serveth the more to work on our affections, both to convince us of, and to deterr us, from, what is ill, when it is proposed indifferently in an Allegory, as Nathan in his Parable to David did: And also, it conduceth the more to gain our affections to love such things as are here set out, wherefore, even Heaven it self is so described from similitudes of such things as are in account with men, Rev. 21. 22. And Christs Love becomes thus more comfortable, and our relation to him the more kindly-like, when it's illustrat by Marriage, and the kindly expressions of a Husband and Wife; for this also, God is compared to a Father, and his pity to a fathers pity to children, to make it the more sensible, and comfortable.
4. Thus also any knowledge that is attained, or any impression that is made, is the better fixed and keeped; similitudes are often retained, when plain truths are forgotten, as we may see in experience; yea, the retaining of the similitude in the memory, doth not only keep the words in mind, but helps to some acquaintance with the thing which is signified, and furthereth us in understanding the manner, how such and such things, the Lord doth to his People, are brought about.
5. Thus both the wisdom and care of God and his Spirit appeareth, who taketh diverse wayes to commend his truth unto men, and to gain them to the love of it, that they who will not be affected with plain truth, he may be more taking expressions, commend unto them the same thing; which is the reason why he hath given diverse Gifts and wayes of holding forth his truth unto Ministers; some have one way, like sons of Thunder; some another, like sons of Consolation; and yet all to carry on the same end, that the one may be helpfull unto the other. Indeed if God had delivered his truth only in obscure terms, the objection might seem to have some weight; but when he doth it both in plain and obscure wayes, this is his condescendency and wisdom, by all means seeking to gain some.
6. Thus also the Lord removeth occasion of loathing from his Word, by putting it in some lovely Artifice, in the manner of it's delivery; and also, he doth hereby provoke his people to more diligence, in searching after the meaning of it; It being often our way to esteem least of what is most obvious, and most of that which is by some pains attained.
7. Thus also the Lord maketh the study of his Word delectable, when both the judgment and affections, are joyntly wrought upon: And to shew that all the Believers conditions may be matter of a sweet song to him, whereas somethings, if plainly laid down, would not be so cheerfully digested: Thus he maketh the saddest matter sweet, by his manner of proposing it.
8. Also the Lord useth to keep the Songs, and spiritual allowance of his own, somewhat vailed from the rest of the world; for they have meat to eat the world knoweth not of, that Believers may see, and feed sweetly, where they discern nothing, and that they having this Commented on by experience betwixt him and them, may sing that Song, which none other in the world can learn, as the 144000 do, Rev. 14. 1. for thus it's said, Math. 13. 9, 10, 11, &c. that Christ spake in Parables, that not only he might condescend to the weaknesse of his own, so as they might bear it, Mark 4. 33, 34. but also, that others, seeing might see, and not perceive: Often that same way which his own gets good of, p…oveth a stumbling to others, through their own corruption.
9. There may be also something of Gods design here, to try the humility and since…ity of his people, if they will stoop to every way he useth, because it's his; and if they will love the Word, not as so, or so proposed, but as it cometh from him, and is his, and as such humbly receive it, as being that which (though it seem to others foolishnesse, yet) makes them wise unto Salvation. The mockers taunted Ezekiel's Message under this notion, that he spake Parables, Ezek. 20. 49. but Z…ch. 11. 10, 11. when the Prophet broke the two Staves (which was a dark and mysterious-like action) the poor of the flock waited on him, when (as it's like) others stumbled also. By all which, we may see why the Lord hath so compacted together, plain useful Doctrines, under such expressions in this Song; and also, why our undertaking to open it, may be well constructed, even though these same truthes may elsewhere as clearly arise; yet, these truths are here in such a way connected together, and so not only proposed, but also commended unto us, as will not any where else be found.
Obj. 2. If any say, the raising of such Gospel-Doctrines, makes this Song look more like the Gospel of the New Testament, than a Song of the Old. Ans. 1.
Is it the worse, that it look like the Gospel? Or, are not such Doctrine… (if they follow from it) the better & more comfortable? Certainly there is no Doctrine, more edifying and comfortable to Believers, and more like, or more becoming Christs way with Believers, or their's with him (which is the scope and subject of this Song) then Gospel-Doctrines are. High soaring words of vanity, and mysteries having nothing but an empty sound, are much more unlike this spiritual Song, t…an these. 2. If it set out Christs way to Believers, even under the Old Testament, and Believers way of keeping communion with God even then; is not that the same Gospel-way which we have now? Their faith and communion with God, stood not in the outward Ceremonies, which were Typical; but in the exercise of inward Graces, faith, love, &c. which are the same now as then; Was not Christ the same to them as to us? Had they not the same Spirit, Covenant, &c. and so the cases and experiences of, or incident to Believers then, are also applicable to us now? That Christ was then to come, and hath now suffered, and that the way of revealing him then, was some way different from that we have now, will not make another Gospel, Covenant, Faith, yea, nor Church; we being grafted in that same Stock which they once grew upon, and being by Faith Heirs of the same promises, which sometime they possessed.
Object. 3. If any should yet doubt, if Solomon knew or intended such Doctrines as these, and that therefore, they cannot be well digested, if drawn from this Song, beyond his mind and meaning. … Ans. 1. Our great purpose is to know what the Spirit intended, and not what Solomon understood; and if this be the Spirit's intention, to set out Christ's way with his Church; then such Doctrines as agree therewith, must be agreeable to his meaning. 2. Yea, suppose Solomon and other Prophets should be ignorant, in a great measure, of the meaning of such things, as the Spirit foretold by them (as it is not impossible in some extraordinary things, especially when their knowledge in these was not essential to the truth of their Prophesie, for they might have a kind of nescience in the particulars, though they were sure the thing… they delivered were in the complex Prophesie God's word) yet, will any say, that we should limit the words spoken by them, to their understanding of them? If so, by what rule would we know, if, or how they did understand them?
3. Therefore we say, It was with Solomon here, as with other Prophets, (as Isaiah, and others) who spake many of the Gospel-truths, which in particular they might not so fully know, as we do now, when these Prophecies are fulfilled; yet was it never doubted, but the most deep mysteries of the Gospel, were contained in their Prophecies.
Yet, 4. We say there is no ground to think, but Solomon knew much of the mind of the Spirit in this Song, yea, more than many Learned Men now a-days. For, 1. He was not only a Believer, but one eminent for gifts and knowledge; and none will say but he was so for divine knowledge, as well as humane; as his Books, particularly, Prov. 4. 8, 9. Chapters, in his description of Christ, the substantial wisdome of the Father, &c. do shew: And can it be thought, he wrot this Book, without any sense of what he wrot? 2. Can it be thought, but he lavelled what he wrot here at a scope? and that afterward himself made use of it, for his edification and comfort? which could not be done, if he had not understood the most of these Gospel-mysteries, upon which all this sweet conference betwixt Christ and Believers, is founded. 3. His writing in such terms shews, that the words were not ignorantly fallen upon; but he, having knowledge of all Herbs, Spices, &c. and how to apply them to spiritual things, pitched upon these as the most pertinent similitudes, which are therefore by the special wisdom of the Spirit, made use of in this Song, as in other his Writings; yea, certainly his knowledge, how spiritual mysteries are couched up in these similitudes, and represented by them, was beyond what we can reach unto now; and therefore we dare not insist, or be peremptory in the particular application of these similitudes. 4. The subject of this Song not being Prophetical, but Narrative and Doctrinal, containing such exercises, as might be, and certainly were found in Believers, even then, and such dispensations as they used to meet with, will any say he was a stranger unto them, seing there was accesse to know these much better, then Prophesies of things which were to come? Yea, 5. Is there any thing here, but what in other Scriptures of the Old Testament (and especially Songs and Psalms) is to be found, where the cases and exercises of Gods people are set down? And it needs not be thought strange, if we equal him in knowledge with others of his time, or before him; and that he sets down in a more artificial manner, according to his measure of Gifts, that which others set down in more plain termes, yet both by the same Spirit.
We may then confidently hazard, to draw the same Doctrines concerning Christ, the Gospel, Church, &c. from it, that are to be found in other more clear and plain Scriptures. One of the Fathers (Athanas. in Synops.) comparing this Song with other Scriptures of the Old Testament, sayes, it is as Iohn Baptist among the Prophets, other Scriptures speak of Christ as coming, (saith he) and afar off; this speaks of Him, and to Him, as already come, and near hand; and indeed it is so: For so even then, he was sometimes very familiar and present both to the Faith and Sense of his people, as well as now. Thus also, even Origen (though in plain Scriptures too luxuriant, yet in this he) seems to own this same scope. Thus also Zanch. in Eph. 5. makes it a compend and Copy of the spiritual Marriage with Christ. And Bodius in Eph. pag. 114. sayes, it's ipsius fidei, & Religionis Christianae, medulla.
If it be said, if we interpret this Song after this manner, then all the observations will run upon Believers cases only; which would seem to say, that no Doctrines may be drawn from it, for the edification of these who are yet unrenewed; and what use can it then be of, to them, who yet are the greater part in the Church?
1 Ans. The Gospel hath Doctrines suitable to all within the Church; and this Song being in substance, Christs way with his Church, must also contain Doctrines useful for all within the same.
2. In this Song the Church is not only considered as invisible, and unite by true faith to Christ; but also as visible, and as under external Ordinances, as hath been said; and in that respect, it furnishes Doctrines fit for all.
3. This Song will furnish Doctrines useful for these, as other Parables or Allegories of that kind do, which Christ used often even for the edification of such.
4. Doctrines from all places of Scripture, may be raised by analogy; as from such places, where God holdeth forth the way he useth with his own, when they have wronged him by sin, which is to humble them and bring them to Repentance, ere they see his face again, sin becomes bitter even to them: From such places, I say, we may gather by proportion, that God's way with unrenewed sinners, whom he minds to bring to peace and friendship with himself, is to humble them, and make sin bitter to them, seing the recovering of peace, and the first founding of peace, as to this, is brought about after the same manner.
5. From such places, as speak directly Christs special love to Believers, there may be drawn good uses and applications to others; partly, to ingage them to him, who so loves his own; partly, to terrifie these who are not his, by their being debarred from any right to such excellent priviledges.
6. Where the Brides carriage is commendable, it's a copy and pattern to all, even as Examples and Precepts are ordinarily given in common to all, and serve to direct every one in what they should aime at; and also to convince for what they are short of: The duties she is taken up with, being moral, her example in these, must lay an universal obligation upon all, and in such things wherein she falleth through infirmitie, her carriage serveth well to deter all from these evils.
In the Last place, for better understanding of the subject of this Song, we would take alongst with us, 1. some Observations. 2. some Rules.
1. The subject thereof is to hold forth the mutual and interchangeable exercise, and out-lettings of love, as well betwixt Christ and particular Believers, as betwixt him and the Church: As also, his various dispensations to the Bride, her diverse conditions and tempers, and both his and her carriage under them, and her out-gates.
2. The manner how this sweet subject is set down, is by way of Dialogue, in several conferences, after a Dramatick way (as it's called) because thus the mutual love of these parties, is best expressed: In which there are, 1. The principal parties in the discourse. 2. Others as Friends or Attendants waiting on: In the Gospel, Ioh. 3. 28, 29. there are mentioned the Bridegroom, and his Friends, and the Bride: And children of the Marriage-Chamber are spoken of, Math. 9. 15. by which are understood Virgins and Companions, that attend her, and also go forth to wait on him; which are of two sorts, some Wise, being really so, some Foolish, being wise in profession only, Math. 25. 1, 2. There is also mention made of a Mother, Gal. 4. 26. which hath two sorts of children, some born after the Flesh, and but children as it were of the Bond-woman; others born after the Spirit, and true members of the Church invisible: The former persecutes the latter; and of both kinds of children, are some of all ranks, amongst Priests, Apostles, Ministers, &c.
We will find all these parties in this Song, acting their several parts.
First, The Bridegroom is Christ, Iohn 3. 24. called the one Husband, 2 Cor. 11. 2. for there is not another spiritual husband, to whom Believers can be matched; He is the King's son, for whom the marriage is made, Matth. 22. 1, 2 &c. He is the Lamb, unto whose marriage the hearers of the Gospel are invited, Rev. 19. 9. and Psal. 45. He is the King unto whom the Queen is to be brought after she is adorned; by this name he is also styled in this Song, The King, Chap. 1. 4. 12. &c. and the beloved; Those, and such titles are given to him, which cannot be understood to be attribute to any but to Christ only, by Believers.
2. The Bride is the Church, and every Believer in diverse considerations (as is said before) who are married to Christ, and are to be made ready and adorned for the solemnizing of the marriage. Of the nature of this marriage see more, Chap. 8. 8.
3. The Bridegroom's friends are honest Ministers, who rejoice to see him great; Such as Iohn was, Iohn 3. 29. and such were the Apostles, Iohn 15. 15. Such are here the Watch-men, trusted with the over-sight and edification of others, spoken unto, Chap. 2. 15. and spoken of, Chap. 3. 3.
4. The Virgins, or children of the marriage-chamber, are here called Daughters of Zion, Chap. 3. 11. and of Ierusalem (many whereof are weak, ready to stumble, Chap. 1. 6. and of little knowledge, Chap. 5. 9. and ready to stir up the Bridegroom, Chap. 3. 5.) and the Virgins that love Christ, Chap. 1. 3. and the upright, Chap. 1. 4.
5. The Mother is the universal visible Church, wherein are many true Believers, who are converted to Christ by the Word and Ordinances dispensed therein, and to which also many Hypocrites belong as members.
6. The children of the promise, are true Virgins that love Christ; the children of the bond-woman, and the flesh, are unrenewed Professors in the Church, as also, false teachers, who act their part here likewise, Chap. 1. 6. and 2. 15. and 5. 7.
3. This conference, as it is betwixt Christ and the Believer, is followed as betwixt married parties. 1. In their titles, they attribute to each other. 2. In their claiming of this relation one in another, as that he is her's, and she is his. 3. In their expressions, which are such as use to be betwixt most loving parties, who live exercising conjugal love, most kindly and intimatly together. The reason whereof is, 1. To shew the neer Union that is betwixt Christ and his Church; there is a relation, and a most neer relation betwixt them, that is not betwixt him and any others. 2. To shew the kindly effects of that relation in both the parties, especially the faithfulnesse and tendernesse of the husband, in walking according to it in every thing. 3. It's to sweeten every piece of exercise, the Believer meets with; Yea, to make all dispensations digest the better, seing they are dispensed, and ordered by such a loving husband. 4. It's for warming the Believers heart the more to Christ, and to make this Song heartsome and delightsome, that so Believers may have always a marriage-Song, and every night may be to them as a marriage-night.
4. The purpose or subject of this Song, is Christ, and divine things of all sorts; but mainly the experiences of grown Christians, held forth in most noble and lively expressions, as was before a little cleared.
5. The scope of all is, to expresse the desirablenesse of fellowship with the Bridegroom, and how the Bride thirsteth and longeth for it, and how carefull she is to entertain it, and by laying out his matchlesse excellencies to commend him to others; which also seems to be the scope and design, for which this Scripture is given to the Church; and so her breathing after communion with him, doth here begin the conference, v. 2. Let him kisse me, &c.
6. The manner of their expression is, 1. Sweet and loving: and therefore, this conference is carried on, under the terms of marriage, and the titles of beloved, my love, spouse, &c. (as being the most lively that can expresse that relation, and most apposite for entertaining of mutual love) are here made use of. 2. The manner of expression is something obscure, though sweet, that so the Lord's people may be stirred up to painfulnesse, and diligence in searching out his mind; and also, because the mysteries here contained, are great, and cannot, as they are in themselvs, be conceived: Therefore that they may be illustrate, Parables are used, as Mat. 13. 34. compared with Mark 4. 33. where it's clear, that the intent and effect of the Lord's speaking by Parables, is to help some to take up these mysteries, and to leave some ignorant. 3. The Spirit of God doth here make use of borrowed expressions, the more lively to set out the spiritual matter contained under them; and by things most taking, and best known to our senses, to hold out divine Mysteries, unto which these expressions are to be applyed. 4. Often these same expressions, are made use of in one place, in speaking to the Bridegroom, and in another speaking to the Bride, he calling her chief amongst the Daughters, and she him chief amongst the Sons, but in a different sense; for, he styles her from his acceptation of her, and from his imputation, and communication of his graces to her: But she styles him from his own excellencie and worth, he having all in himself, and nothing borrowed from any other, but imparting that which is his, to her.
2. The Rules we would take alongst with us in our proceeding, are these:
First, We would find out, who speaks in every passage of this Song; for this serves much to clear what is spoken.
2. We would carefully ponder, what is the purpose of the Spirit in every part thereof.
3. We must apply, and conform expressions to the scope, and expound them by it, and not stick too much in following of every thing, which these Allegories seem to bear; but draw the Doctrines from them, being compared with the scope, and other places of Scripture, not insisting too far upon the similitudes.
4. We are to take special notice of the Brides frame, in her manner of speaking; For we may observe, that often in the vehemency of her passionate love, she breaks out without any seen connexion, or order, as Chap. 1. 2. and by cutted, broken, and vehement expressions, in her diverse f…ames and tender fits, as her case is up or down, (abruptly, as it were) she useth to expresse her self.
5. We must not apply all so to the Church, as to shut out Believers, nor contrarily; but take in both, where both may come in; and more especially apply to the one, where the purpose makes most for it, as hath been said.