Exposition of Song of Solomon, Chapter 1 – Chapter 1
CHAP. 1.
VERS. 1.
A ſong of ſongs, which is Solomons.
THIS Song of Solomon is not unfitly compared, and called after the moſt holy place of the Temple, which he built; for this ſong of ſongs, or moſt excellent ſong reſembleth the Holy of Holies, or the moſt holy place.
The occaſion of this Song was Solomon's marriage with Pharaoh's Daughter, who was a ſtranger by birth from the Common-wealth of Iſrael; yet ſhee became a Proſelyte to the Jewiſh religion, as you may ſee in Pſal. 45. 10. Hearken (O daughter) and conſider, and incline thine eare, forget alſo thine own people, & thy Fathers houſe. By daughter here is meant the Queen, mentioned in verſ. 9. which did figure out the Church, or the heavenly Jeruſalem, the Lambs wife, Rev. 21. 9, 10. So that herein Solomon was a type of Chriſt, admitting the Gentiles into communion and fellowſhip with himſelfe.
Now it was the manner of old, at Eſpouſalls and Nuptials to ſing (Epithalamia) love-ſongs, or ſongs of betrothings: this is then, without all controverſie, a ſong between a Bridegroom & a Bride, wherein divers perſons are brought in, uttering their parts in it, but eſpecially two, which are Lovers, betrothed each unto the other. True it is, that the Bridegroome and this Bride are not named by any proper names in all this ſong; but it is moſt cleare and evident who they be, by thoſe excellent deſcriptions which are made of them. For the Bridegroom is deſcribed to be a King of that tranſcendent and moſt excellent ſhining glory & majeſty, which none hath attained unto but Jeſus Chriſt, the Son of the moſt high God; and the Bride is deſcribed by ſuch rare beauty and glory, which farre ſurmounteth all the glory of the world, and cannot belong to any but to the Bride the Lambs Wife, mentioned Revel. 19. 7.
Again, how ridiculous and abſurd would it be for any to think, that this ſong was penned by Solomon to expreſſe his owne affections to Pharaoh's daughter, or hers to him; in reſpect of thoſe ſtrange compariſons, liking the Spouſe to a company of horſes in Pharaoh's Chariot, her bed to Carmel, her eyes to Fiſh-pooles, her noſe to the tower of Lebanon, her teeth to a flocke of ſheep, and the like: this ſong therefore aſcendeth farre above all earthly reſpects of worldly marriage, being a declaration of the bleſſed and ſweet conjunction between Chriſt and his Church; and of that contract and eſpouſals made between them, whilſt the Church is here on earth.
It was the ancient manner, that the parties intending marriage were betrothed, and after ſome diſtance of time the marriage was ſolemnized: Between the time of their betrothing, and of their ſolemnizing the marriage, tokens of love and favour did uſe to paſſe between them: but when they are married, the Wife is received into the neareſt ſociety of her Husband, and becomes a partaker with him of all his riches and poſſeſſions, his glory and dignities. Thus it is with the Lord Jeſus, he hath betrothed himſelfe to his Spouſe here on earth, and at laſt the marriage ſhall be ſolemnized, Revel. 19. 7. So that all thoſe riches and dignities the Church now receives in the promiſe, then ſhee ſhall have the fruition of them.
We may further take notice, that it is not unuſual in Scripture, for Chriſt to be called the Bridegroom, and the Church the Bride, as in Iſa. 62. 5. As the Bridegroom rejoyceth over the Bride, ſo ſhall thy God rejoyce over thee. And again in Hoſ. 2. 19. I will marry thee unto me for ever; yea, I will marry thee unto me in righteouſneſſe, &c. And alſo in 2 Cor. 11. 2. I have prepared you for one husband, to preſent you as a pure virgin to Chriſt, ſaith the Apoſtle. Wee have it from Chriſts owne mouth in John 3. 29. Hee that hath the Bride is the Bridegroom: but the friend of the Bridegroom which ſtandeth and heareth him, rejoyceth greatly becauſe of the Bridegrooms voyce. By theſe Scriptures it is plain, that Chriſt uſeth this ſimilitude of marriage, to expreſſe his love to his Church.
In this ſong here be divers perſons brought in, uttering their parts; ſometime ſpeaking, and ſometime ſpoken to: and alſo the Bride makes mention ſometimes of her mother, and of her little ſiſter. It was the manner of old, that the Bridegroom had young men to be his companions or friends, ſuch are Angels and Saints unto Chriſt, ſuch were the Prophets and Apoſtles: John Baptiſt was termed of himſelfe to be one of Chriſts friends. Alſo the Bride had Virgins to be her companions: theſe are called in this ſong, the daughters of Jeruſalem. And touching the mother and ſiſter of the Bride, they are both meant the Church of Chriſt; for it is the manner in the Hebrew tongue to call the whole the Mother, and the parts thereof the Daughters and Siſters: now there is but one univerſal Church, and therefore called the Brides mother: but the Church is never whole in the world at one time; and in Solomons dayes conſiſting of the Jewes only: the Church of the Gentiles which was not then in being, is called her little ſiſter.
Now the carriage of this ſong is ſuch, that it doth as well recite the moſt diſmall and ſaddeſt paſſages of the Church, as thoſe that are good and comfortable; yet, leſt any thing might darken this marriage ſong, the ſaddeſt paſſages in it are made ſweet by ſome amiable reſemblance. The Church ſometimes moſt of all deſires a neare communion with Chriſt: at other times ſhee declines in her affection againe: after this ſhee recovers: Yet again, ſhe declines in her affections, till at laſt Chriſt draws her nearer in affection to himſelfe, by diſcovering his own love to her. Now in theſe intervails and changes which the Church went through, ſhe met with much trouble and affliction, which is declared in this ſong, together with the joy and comfort ſhee found in the enjoyment of her beloved.
Before wee come to open this ſong, ſomething muſt be ſaid concerning the title, which ſtandeth as a glorious Eulogie or praiſe to the whole enſuing Book, which is contained in the firſt Verſ.
VERS. I.
The ſong of ſongs which is Solomons.
IN the Title obſerve,
1. The matter, or rather the form of the Book, it is a ſong.
2. The tranſcendency of it, A ſong of ſongs.
3. The Author of it, which is Solomons.
The ſong of ſongs, &c.
Songs and Pſalms are for the moſt part arguments of joy and rejoycing in them that ſing, as in Jam. 5. 13. Is any merry, let him ſing Pſalms. So likewiſe they are arguments of praiſe and honour to them, whom they concern; according to the exhortation of the Prophet David in Pſal. 66. 2. Sing forth the honour of his name: make his praiſe glorious. In the Greek it is read, give glory to his praiſe; that is, make his praiſe glorious and honourable.
In Epheſ. 5. 19. there is mention made,
Firſt, of Songs, which the Greeks call foreign a ſong, foreign Cantavit, unde. foreign Can…icum.or laye: it is alſo called by the Hebrews, Shir, a ſong, which was chiefly made for the voyce, and it contained matter of exultation and rejoycing.
Secondly, hymns, called by the Greeks foreign, a hymne or praiſe: by the Hebrews Tehilleh, and ſignifies land and praiſe in commemoration of benefits received foreign Laus…laudatio.from God: An hymne is uttered by the voyce only.
Thirdly, Pſalms, which the Greeks call foreign, the Hebrews Mizmor, which commeth of a roote, that foreign Landavit. foreign Pſalmus. a foreign Putavit, praecidit.ſignifies to prune or cut off ſuperfluous twigs from trees: this is a kind of an artificial ſong in a proportioned number of words: A Pſalm is played on an Inſtrument, as well as with the voyce; it contained Arguments of all ſorts, for exhortation to morall doctrine or holineſſe of life, petition, thankſgiving, and inſtruction. Many times any of theſe are put indifferently for all; but this moſt excellent ſong contains them all in one: it is as a ſong for joy and rejoycing: it is as a hymne for praiſe and thankeſgiving: it is as a Pſalme exhortation and inſtruction.
Again, for as much as we find ſundry parties ſinging, and the one ſide anſwering to the other: for which it may be called a Reſponſorie, and hence the forme of this ſong differs from all other ſongs in Scripture: For as there are divers ſinging at once, ſo there ſeems to be many ſongs in this one, and all treating of the mutuall love between Chriſt and his Church.
Hence obſerve,
Firſt, The Church and ſervants of Chriſt have alwaies matter of joy and ſinging; theſe only have the true cauſe of joy, and their joy ſhall never be taken from them. The joy of carnall men is nothing but madneſſe, Eccleſ. 2. 2. Believers only have true and ſolid joy, flowing from the ſpirit of Chriſt within them; they onelyonly can ſing, making melody in their hearts unto the Lord, Epheſ. 5. 19.
Secondly, note, That the Church can rejoyce in affliction, as well as in proſperity.
David can ſing of his deep waters and calamities, as well as of his great mercies and deliverances: and the Apoſtle ſaith in Phil. 4. 4. Rejoyce in the Lord alwayes: Not only in times of proſperity and mirth, but alſo in times of adverſity and diſtreſs: the troubles of the Saints are not ſo many, or ſo great, but ſpirituall joy will mitigate and overcome them all. Afflictions are turned into matter of rejoycing, when they are a meanes to ſtir up our faith and patience, according to the Apoſtle, Jam. 1. 2.
Thirdly, Mans reconciliation with God by Jeſus Chriſt is matter of great joy.
This Booke treating of mans reconciliation with God, and of his ſweet conjunction with Chriſt, with joy in the holy Ghoſt, is called a Song: yea, it is a marriage ſong, a ſong of betrothings. Now what paſſage of our life is more ſweet than that of marriage? and what ſweeter expreſſion, then by a ſong? It thus is ſet forth unto us the ſweet conjunction between the ſoule and Chriſt. It is the nature of joy to delight in ſome ſolid good: now no good can be compared cum ſummo bono, with that chiefe & eternall good; it is no wonder then, if the ſoul doth much rejoyce to be joyned to Chriſt, who is the very top of all felicity and happineſſe.
Fourthly, obſerve, How the Lord takes all advantages to win our affections unto himſelfe. He preſents before us the pure, free, perfect, eternall, and conſtant love of Chriſt towards his Church, with all his incomparable and heavenly riches, wiſdom, beauty, and graces by that amiable and pleaſant, that ſweet and comfortable allegory of a marriage ſong; to the end, that he might carry up the ſoule to things of a divine and heavenly nature. The holy Ghoſt doth many times frame arguments moſt ſuitable to the nature of man, as that in the Prophet Hoſea 11. 4. I drew them with the cords of a man, with bands of love, &c. That is, as if the Lord had ſaid, I uſed arguments ſuitable to mans nature; I did not uſe violence and rigour, but rather choſe to overcome them with mercy and loving kindneſſe.
Secondly, We have the tranſcendent excellency of this ſong.
A ſong of ſongs: That is, the chiefeſt and moſt excellent ſong; for by doubling of the words, the Scripture uſeth, when it ſpeaketh of good things, to underſtand moſt excellent things, as Deut. 10. 17. The Lord your God is God of Gods, and Lord of Lords. That is to ſay, moſt high Lord and God: and wheras if it ſpeak of baſe things, it doth on the other ſide by doubling debaſe them as much, as Gen. 9. 25. A ſervant of ſervants ſhall he be. That is, he ſhall be a moſt vile and baſe ſervant. In like manner it is ſpoken of Chriſt, Revel. 19. 16, 17. The King of Kings, and Lord of Lords. That is, the moſt high and mighty King, and ſupream Lord of all. The doubling of the words make an Hebrew ſuperlative, by which this is noted to be the chiefeſt ſong.
Firſt, of all Solomons other ſongs, for hee made a thouſand and five, 1 King. 4. 32.
Secondly, of all other ſongs in Scripture: David was the ſweet ſinger of Iſrael in his time, and had his golden Pſalms; beſides many other ſongs there be in Scripture, and all of them very precious: yet this ſong excelleth them all, and that in theſe reſpects.
Firſt, Becauſe this ſong ſpeaketh of Chriſt's love to his Church, and the Churches love to Chriſt more largely, ſweetly, and comfortably then any other ſong in Scripture: and by ſuch allegories and amiable reſemblances, taken from the moſt beautifull and ſtatelieſt things under heaven; the ſweeteſt, thericheſt, and the moſt precious things that are found among men, as the richeſt Jewels, the ſweeteſt Spices, Gardens, Orchards, Vineyards, Wine-ſellers, and the like: theſe with the like ſet forth and expreſſe the ſpirituall and heavenly Ornaments and Jewels which Chriſt beſtoweth upon his Church, with the fruits of her love to him again.
Secondly, This ſong admitteth more variety of interpretation then any other: ſome underſtand it of the Catholicke Church, ſome of particular Churches, from Solomons time to the laſt judgment, ſome of the mutuall affection and love betwen Chriſt and every Believer: We deny not, but that there may be uſefull truths in each one of theſe interpretations; but ſure it is, that all, or the moſt paſſages of this ſong will very well agree to the ſpirituall ſtate of the Church in every age of the world.
Thirdly, The difficulty and hardneſſe of this ſong, which ariſeth from theſe grounds.
Firſt, The ſodain change of the number, tenſe, and perſon, as now ſpeaking ſingularly, then plurally; now in the preſent time, then in the time to come.
Secondly, In that there are ſeverall perſons ſpeaking, now the Bride, then the Bridegroome, and ſometimes the friends of them both, viz. the daughters of Jeruſalem.
Thirdly, In reſpect of all thoſe parabolicall and enigmaticall phraſes and dark ſpeeches, wherein is contained very divine and heavenly matter.
The Jewes had this ſong in ſuch reverence and high eſteem, that none of them would read or ſtudy it, untill they were thirty years of age.
Now foraſmuch as this ſong excells all other in the Scripture, in that it celebrateth the myſteries of Chriſt and his Church, and the conjunction between them, more amply and excellently then any other;
Obſerve, That this ſong of Solomon is a moſt excellent portion of canonicall Scripture. It were horrid blaſphemy to prefer this ſong above all the ſongs in Scripture, if it were not given by divine inſpiration as well as they.
Firſt, The title of this Book is, as a crown of glory ſet upon the head of it, and is as ancient, and of as great authority as the book it ſelf: Now if this ſong were not canonicall, we ſhould make all the ſongs in Scripture in compariſon, … come behind a humane love-ſong.
Secondly, If we conſider the … …ne and heavenly matter contained in this ſong: it takes the beſt things in the courſe of nature, and applies them to a moſt divine uſe; but of this wee have ſpoken already.
Thirdly, If we conſider that ſpeech in Chap. 7. 4. Thy noſe is like to the tower of Lebanon. Now the tower of Lebanon was not built untill a long time after Solomon had married with Pharaoh's Daughter: beſide, how odious and unſeemly would the compariſon have been, if it had been made in reſpect of Solomons wife.
Fourthly, The deſcription of the Bride and the Bridegroom are ſo tranſcendent and excellent, that they cannot be applyed to any, but to Chriſt and his Church: And although none of the ten proper names in Hebrew be once named in this ſong; yet this Book is full of ſuch names, as doe moſt of all ſuit with the argument thereof, as King, Welbeloved, Brother, Shepheard, the chiefe of ten thouſand, &c. That moſt excellent ſhining glory, dignity, and Majeſty, which is here put upon the Bridegroom, can belong to none beſide Chriſt. And as for the Bride, ſhee is deſcribed by ſuch rare beauty and glory, which cannot agree with Pharaoh's daughter: for how is ſhee compared with all that dwell under Solomons Curtain? and how is ſhe found black, parched with the ſunne, and afflicted by her Brethren?
Fifthly, It is manifeſt that Chriſt and his Apoſtles made uſe of this Book by applying the phraſes, and borrowing of matter and frame of ſpeech from it, as in Chap. 1. 2. Draw me, &c. Suitable to that are the words of Chriſt, in Joh. 6. 44. None can come to me, unleſſe the father draw him. Again in verſ. 9. Behold him through the caſement, looking through the grates, &c. Agreeable is this, to that of the Apoſtle, in 2 Cor. 3. 18. We behold the glory of the Lord as through a glaſſe, or caſement. See alſo the title which Chriſt giveth his Church, in Chap. 5. 2. calling her undefiled, agreeable to the Apoſtle, who would preſent the Church to Chriſt, as a chaſt and pure Virgin.
Theſe places, with many other, which might be brought, do clearly demonſtrate what a ſympathy and agreement there is between this ſong and the new Teſtament, and with the matter and manner of phraſe alledged there, by Chriſt and his Apoſtles.
Sixthly, There would be open contradictions found to be in this ſong, if it were applyed to any other then Chriſt and his Church; for how can it be ſaid of Pharaoh's daughter, that ſhee is the only child of her mother, Chap. 5. 6. when in the laſt Chapter, that ſhe had a little ſiſter? Now concerning the heavenly Jeruſalem, ſhee is called the mother of us all, and the Church is but one in Chriſt: but in reſpect of thoſe ſeverall congregations that the Church is divided into, ſhe may be ſaid to have many ſiſters; and thus according to the right interpretation, we ſee a harmonious agreement in this ſeeming contradiction. I might bring many more arguments to prove this ſong to be an excellent part of canonicall Scripture, but I forbear, foraſmuch as the ſeverall paſſages of it will agree to the experience of the beſt Chriſtians: wherefore it will be worth our time and paines to read, ſtudy, and meditate in this moſt excellent portion of holy writ; and when we come to underſtand this ſong clearly, wee ſhall be forced to confeſſe, that there is not ſuch choiſe and heavenly matter, neither the like ſweetneſs and comfort in any ſong, as in this ſong of ſongs.
Thirdly, we have the Author of this Song (which is Solomons)
Solomon was the greateſt ſon of wiſedome among men, whoſe underſtanding was as large as the Sea, 1 King. 4. 29, 30. And whoſe affections were as large as his underſtanding: hee is made the holy Ghoſt's inſtrument for the compoſing of this excellent ſong of ſongs. A man of the deepeſt apprehenſion is made uſe of in the higheſt matters, to wit, the intercourſe of love betwixt the Lord Chriſt and his Spouſe.
Solomon was a type of Chriſt:
Firſt, In that he had his name of peace, which is called in Hebrew Shelomoh, but after the Greek Solomon, peaceable, for he was a man of peace and reſt; and God ſaid of him, Solomon ſhall be his name, and I will give him (Salom) peace and quietneſſe unto Iſrael in his dayes, 1 Chron. 22. 9. Which promiſe was made good, as wee read in 1 King. 4. 24. Hee had peace on all ſides round about him. Now Chriſt is our Prince of peace, Iſa. 9, 6. and is called by the Apoſtle our peace, Epheſ. 2. 14. That is, he is the author and cauſe of all our peace; he is the cement, the only tie, and ground of all that peace and union between God and us, and alſo between the Jewes and Gentiles bringing them into fellowſhip and communion one with another.
2. Solomon ſurpaſſed all the Kings of the earth in riches and wiſdome. 2 Chr. 9. 22. And all the earth ſought the face of Solomon, to heare his wiſdome which God had put in his heart, 1 King. 10. 24. He was the wiſeſt of all Kings, as we ſee in 1 King. 3. 12. There was none like him, before him, neither after him ſhall any ariſe like unto him. He was alſo the wiſeſt Prophet, whoſe heart was lifted up higher then the ſun, and who had received a large meaſure of the ſpirit of Propheſie from the Lord: but yet behold Jeſus Chriſt, a greater then Solomon, Matth. 12. 42. For in him are the treaſures of wiſdome, Col. 2. 3. That is, Chriſt had in him the perfection of all wiſdome and knowledg: and the Apoſtle calleth him in 1 Cor. 1. 24. The wiſdome of God. Chriſt is eſſentiall wiſedome and underſtanding: Counſell is mine, and ſound wiſdome (ſaith he) I am underſtanding, Prov. 8. 14. This ſong therefore is commended unto us by the holy Ghoſt, in the higheſt degree of excellency, in reſpect of the Author, who was ſuch an eminent type of Chriſt both in peace and wiſdome.
Obſerve from hence, that Solomon is a canonized Saint, elſe he had not been the Pen-man of Canonicall Scripture, and ſo to have been a Scribe of the holy Ghoſt: The Apoſtle Peter ſpeaks thus of all the holy Prophets and Pen-men of holy writ, in his 2 Epiſt. Chap. 1. verſ. 20, 21. Firſt know this, that no propheſie in the Scripture is of any private interpretation… For propheſie came not in old time by the will of man that holy men of God ſpake as they were moved by the holy Ghoſt. Now Solomon being one of thoſe holy men of God, he muſt need be a deare and beloved Saint of God.
2. Hee was a moſt excellent type and figure of the Meſſiah's in love, peace, wiſdome, and glory: and Chriſt himſelfe is called Solomon, in Chap. 3. 11. It would be therefore more then abſurd raſhneſſe to conclude him a reprobate.
3. The promiſe which God makes to David, that if Solomon ſinned, hee ſhould be chaſtiſed, but that God would never take away his mercy cleane from him, as he did from Saul, 2 Sam. 7. 14, 15. This cannot be meant of ſucceſſion in the Kingdome; for it would have been no comfort to have enjoyed the Kingdom for a while, and afterwards to periſh for ever; therefore it muſt be taken for a promiſe of an eſtate of life.
4. God ſpeaks well of Solomon after his death, making an honorable mention of his name, & joyns him with his Father David; the Lord commending Rehoboam & his people for their firſt 3. years government, 2 Chr. 11. 17. Three years long they walked (ſaith the Lord) in the way of David and Solomon. Now God never made any ſuch honourable mention of a reprobate after his death, in all the Scripture.
5. Conſider that name of love and favour which God gave unto him, Jedidiah, beloved of God.
6. Solomon himſelf is ſaid to have loved the Lord, 1 King. 3. 3. which thing being true (elſe it would not have been recorded in Scripture) he could never fall finally from God.
7. It is ſaid in Luk. 13. 28. that Abraham, Iſaac, and Jacob, and the Prophets (of which number Solomon is one) are in the Kingdom of God: Yet the falſe Prophets are excepted, as Balaam, by whom God ſpake ſometimes in a compulſitory way; but the Lord uſed no ſuch inſtruments to be Pen-men of the holy Ghoſt.
8. And laſtly, his owne 3. Bookes evince his repentance and reconciliation with God: For this glorious light of Iſrael for a ſeaſon was clouded and overſhadowed by Idolatry; for it is ſaid, Solomon worſhipped ſtrange gods. Now upon theſe words the Romaniſts conclude, that Solomon died a reprobate; but Mr. Broughton is of another opinion concerning theſe words: I have oftentimes muſed (ſaith hee) what ſhould be the meaning of theſe words, And Solomon worſhipped ſtrange gods. For (ſaith he) I could Brought. generall view of the Scriptures, p. 154.never thinke that he could eſteem the idolls of the heathen for gods, conſidering he had ſuch wonderfull knowledge, but ſurely this is the meaning; that by allowing his Concubines to worſhip them, and in that it was done by his Commandement, it was as his act; and this I hold, till I be better inſtructed. If he had come to ſo open a folly, as to worſhip them as God, this his ſinne muſt needs have been of very high nature, if not the ſinne againſt the holy Ghoſt, which is unpardonable.
But however it muſt be confeſſed, that Solomon fell grievouſly by giving the reins to his luſts; yet, as it was ſaid already, his 3. laſt Books will declare what the frame and temper of his ſpirit was in his old age.
1. The book of the Proverbs, wherein by allegories taken from the moſt excellent of the creatures, and alſo from thoſe of the loweſt ranke and eſteem, he ſheweth the wiſdome of God in the government of the world: from whence hee perſwades men to ſeek after the wiſdom of God, admoniſhes the people to beware of ſtrange women, and labours to ſettle them in the grounds of Religion.
2. His Booke called the Preacher, which book was made in his old age, and after his recovery out of ſin: he beginneth, Vanity of vanities, all is but vanity, ſaith the Preacher. He preached worldly vanity from ſelfe-experience, admoniſhing others to beware by his evill. In which Book he ſheweth in generall the tranſitory eſtate of all things in the world. For, ſaith he, conſider the Sun, it riſeth and ſetteth, and returneth again to his place. The winde goeth toward the South, and turneth about into the North: it whirleth about continually, and it returns again according to his circuits. All the rivers run into the Sea, yet the ſea is not full; unto the place from whence the rivers come, thither they return again. So by this he ſheweth, that there is no felicity in any thing under the ſun, but all is vanity. He goes on, and tries wiſdome and knowledg; but ſaith he, in much wiſdome is much griefe, and he that encreaſeth knowledge, encreaſeth ſorrow. He went yet further, and tryed all pleaſant things; for (ſaith he) I made great works, I built houſes, ſet Gardens and Orchards, and I planted trees in them of all kind of fruits. I made mee pooles of water, &c. In a word, I was full, and much encreaſed, I wanted nothing that my heart could deſire: but when I began to conſider what felicity theſe things could bring unto mee, I beheld nothing but vanity and vexation of ſpirit, and that there was no profit under the Sun.
3. This moſt divine ſong penned (as was hinted before) in his old age: his affections and his mind is taken up in contemplating and celebrating thoſe ſweet myſteries of Chriſt and his Church, and of that intercourſe of love paſſing between them: his heart is now lifted up higher then all the things under the Sun, reckoning of them nothing but vanity and vexation of ſpirit. Now by what hath been ſaid, wee may conclude Solomon a glorious Saint of God, and therefore ſhould be ſtirred up to the ſtudy and meditation of this Book the more, for Solomons ſake, the Pen-man thereof.