## Clavis Cantici

Or, An Exposition of the Song of Solomon

## James Durham

PREF. I. Introduction.

PREF. II. To The Christian Reader – I.

PREF. III. To the Christian Reader – II.

PREF. IV. The Epistle Dedicatory.

PREF. V. Preface.

1. CHAP. I.

2. CHAP. II.

3. CHAP. III.

4. CHAP. IV.

5. CHAP. V.

6. CHAP. VI.

7. CHAP. VII.

his is a place of Scripture, the Exposition whereof, many in all Ages

have shunned 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

easy by many to be understood; especially because of the height of Spiritual

Expressions, and Mysterious raps of Divine Love, and the sublime and

excellent expressions of the Bridegroom therein contained, which would

require much liveliness of frame, and acquaintance in experience with the

things here spoken of, and nearness in walking with God, as being

necessary for finding out the mind and meaning of the Spirit of God therein:

Yet we are now brought by the 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 authentic

Scripture, but an excellent Piece thereof; and therefore is to be made use of

by the Church, and not to lie hid, nor to be laid aside, as if the meaning

thereof were not to be searched into, because it seems dark and obscure.

## T

## PREF. I. Introduction.

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 bless them; there being here Maps, almost for

all Conditions.

3. Because the Stile 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 mold, 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 necessitates the

Students thereof, to aim at some nearness 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 Stile in

its Bosom; nor is there need to enquire who was the Penman of it, it being

clear that Solomon, who was furnished with Wisdom & Understanding, as

never a King before, or since was, is honored 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, Ecclesiastes 12:13.

The Means which are necessary for our more perspicuous handling, and

your more profitable hearing, of this profound Scripture will be.

First, Some acquaintance with the whole Word of God, but mainly the

Book of Psalms, and other Songs recorded in the Word; as also, with the

Gospel, and such places as have the most likeness to it.

2. Acquaintance with the Cases of others, either by Reading, or mutual

Fellowship; but most 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 kindness of the

Lord: Such kind of experience is one of the best Commentaries upon this

Text.

3. Watchfulness over ourselves, keeping our Heart with all keeping; and

studying a tender frame of Spirit, that we may have a Conscience always

void of offence towards God: Looseness 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 bless 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 more clear access 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. Permit some Propositions concerning it. 2. Draw some

Conclusions from these; both which we shall endevour 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 to 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 Canonic, 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 sat 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

Expressions, Divine Stile; but mostly in that Divine Power and Efficacy it

hath on Hearts and Spirits (especially of the more discerning, who best

know Christ's Voice, as his Sheep) whereby it relishes so sweetly, and

elevates them to such an holy ravishment, that it obtained the Testimony

from all, that there is something Divine in it, and more that 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 it's Christ who speaketh, and that it is the Language of the Holy Ghost,

and can be applied 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 Indited merely 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 equaled? Or can it be equaled? And if it cannot be the fruit

of the Spirit of a mere Man (though in the most holy frame) then it must be

inspired by the Spirit, in wonderful Wisdom, and a most Divine Stile,

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 divers 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, Revelation 3:20. taken (as it were) from Song of Solomon 5:2. The Virgins falling

on sleep, Matth. 25. The Efficacy of Grace, called drawing, John 6:44.

taken from chap. 1:4., &c. Christ in the Parables called a King, or the King

(which by way of Eminency is applied 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 found in this Song: For, 1. It's 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 warrant and authority. 2. This Song being

Allegorical and Figurative, it's not so meet nor consistent with its stile, 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 of evidencing the Authority of Holy Scripture, wanting here; this

Song being a Divine Subject, received into the Canon, bearing a Divine

Stamp, having much Majesty in its stile, agreeing with itself 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 Wit, to wit, Solomon.

The Second Proposition is, that this Song is not be taken properly 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 Expression, made use of

throughout this Song: My meaning is, that when it speaketh of a Marriage,

Spouse, Sister, Beloved, Daughters of Jerusalem, &c., these Expressions are

not to be understood properly of such, but as holding forth something of a

Spiritual Nature under these.

I grant that it hath a Literal meaning, But I say, that literal meaning is not

immediate, 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 Allegoric and Figurative Speeches, is the Literal meaning of

this Song: So that its Literal Sense is mediate, representing the meaning, not

immediately from the Words, but mediately 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, applied

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 Two-fold Literal Sense of Scripture. 1. Proper and

Immediate, as where it's said, Solomon married Pharaoh's 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

Immediate, fulfilled in Solomon: The second is Mediate, setting out God's

calling Jews and Gentiles unto Fellowship with His Son; and so that Parable

is to be understood in a Spiritual Sense. Now we say, this Song (if we

would take up its true sense and meaning) is not to be understood the first

way, Properly and Immediately, but the second way, Figuratively and

Mediately, 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 the Scripture; it must have therefore

an higher meaning than 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 monstrous, 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 Spikenard to smell, which

influence cannot proceed from one Man more than another, and chap. 3:10.

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 Solomon's 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 than 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 Stile and Expressions will bear out more than any Humane Love,

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, Immediate Sense, but must

needs aim at something Figurative. Besides, what reason can there be to

plead a Proper Sense here, more than in other Figurative Scriptures of the

same sort, as of these that speak of the Soul's 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 Rhetorians, 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 Jona's casting in

the Sea, and being in the Fishes Belly Three Days and Three Nights, when

it is applied 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's said, Matth.

22:2. A certain King made a Marriage, planted a Vineyard, &c. That place

supposeth it not necessary as to the being of the Allegory, that every 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 Jona, who did lie 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

at hand, and intend the putting of some hid Spiritual Sense upon Words,

which at first they seem not to bear, whether the Allegory 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 its 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 Muzzle not the Mouth of the Ox, and cut

off thy right hand, &c. which have an Allegoric Sense in them.

4. Types are only Historical, as such, and the Truth of Fact agreeing in the

Antitype, make them up, it being clear in Scripture that such things are

Types; for we must not forget 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 Samuel 12:1,2, &c.

5. Types in the Old Testament respect only some things, Persons, and

Events, as Christ, the Gospel, and its Spreading’s, &c. and cannot be

extended beyond these: But Allegories take in every thing, that belong

either to Doctrine, or Instruction in Faith, or to practice for ordering one’s

Life.

Hence we may see, that Allegories are much more Extensive and

Comprehensive in their Meaning and Application, than Types, (which

cannot be extended further than some one thing) and so are much more

Doctrinal, and concern both the Faith and Manners of God's People much

more, and may for that, more warrantably be applied, and made use of for

these ends.

2. We say, that as this Song is not Typical, as being made up of two

Histories, to wit, Solomon's Marriage, and Christ's, nor doth it in any way

intend the comparing of these two together in the Events, as to their Facts,

or Deeds: But it is Allegoric, nor respecting Solomon, or his Marriage, but

aiming to set out Spiritual Mysteries in Figurative Expressions, in such a

manner as may most effectuate that end, for enlightening the Judgement,

and moving of the Affections, without any respect to that Story, or Fact of

Solomons: For,

First, the strain and Series of it, is clearly Allegoric, 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 applied, as is

said. 3. Solomon's Marriage was at least Twenty Years before this Song was

written; See on Song of Solomon 7:4. concerning the Tower of Lebanon, and compare it

with 1 Kings 7:1,2. and chap. 6 ult. Therefore it cannot be thought so much

as to be Penned on that occasion, as an Epitalamium which was to be Sung

that Night on which he as Married, (and although occasion of penning of it

were taken from that, yet would it not prove it Typical, and to respect that

as its Type.) And 4. What more is this Allegory of a Marriage to be

accounted Typical, than 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 Christ's 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 coin

Types without Scripture Authority, otherwise we might make Solomon a

Type in as many Wives, possibly, and in many other such things; also that

of his Marrying Pharaoh's Daughter was against the 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 could make its 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. Besides,

it would much darken the Spiritualness and Divineness 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 Allegoric.

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 bewixt 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 [the]

other, then it must set out Christ's Love to his Church, and hers 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 its 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

approved in no other Love; Therefore these Descriptions given to the

Bridegroom, can be given to no other but the Church, and must speak out

no less Love than that Love of Christ's, the expressions being far beyond

the 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, Jer. 3. Hosea 2:3. Ezek. 16. Matth. 22. Luke 14. 2

Cor. 11:1. Revelation 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

applied. 2. Scripture must agree with Scripture, and one more obscure

place, must be expounded by others more clear; and therefore seeing 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 applied to that end by the Apostle, Hebrews 1:8,9.

4. Either this must be its Scope, or it must have some other Scope, or none

at all. To say none at all, is blasphemous: If it be said another Scope than

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 hers with Him, drawing them (as it

were) in a Map together.

Object. If any would Argue, that it might better be Prophetically be

applied, as foretelling Events in the Church, 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 so such Events, and such times; and so this would leave it

wholly to uncertainty, or Men's 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 mere conjectures, to wrest

the Scope of this Song) and beside, such an Interpretation would

exceedingly spoil Believers of that Instruction and Consolation, which the

true Scope giveth them; for then they were not to apply it to themselves, or

to the Church, but to 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 mar their confidence in making any

comfortable application of it to themselves.

Beside, these considerations make clear, that in its Scope, it cannot be

properly Prophetical of such, and such times, and events, but Dogmatical

and Practical, for the Believer's 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 supposeth a diversity of time, for divers 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 Enjoying Christ, some Deserted, some Praying, some Suffering &c.

and so of what every 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 applied to Believers, yea, and at any time before

the end of the World, may be as well applied as being then fulfilled, as well

as when it was written, then it is not Prophetical, seeing Prophecies have

their particular accomplishments; but all parts of this Song, even the first

parts, may now be applied, 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, than 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

days, but these Commendations, Properties, Promises, Practices, &c., did

agree to them, as they do to us? And was not Christ's 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 hers to Him, as is said, and if according to this Scope, it should

be made use of by a Believer in any time, then 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 its 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, it 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

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 Church's 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. 1:2,3,4. and 5:5. and almost

throughout. 2. Under Crosses, chap. 1:6. as being a Lily 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 enjoying 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 Watchmen, chap. 5:7. And in all these, her

various conditions, in all Ages, are painted forth, before Christ's

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 with Christ and longing after Him, and

praying for Him, chap. 4:16. chap. 8:1. &c. almost throughout, and also

what she was in Public Duties, going to the Watchmen, 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 less

lively in their Conditions.

This Book in its 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 what 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 when 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

Directions, and Consolation in every Condition.

Therefore this Song is not to be restricted 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 Judges 5. &c.

2. That it is composed by way of Conference between several Parties. 3.

That there are in this Conference more Parties than two; Christ, the Bride,

Watchmen, Daughters of Jerusalem, &c. All which do shew its

Extensiveness, and Comprehensiveness, in respect of its 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

ways, all of which we will find here. 1. As visible, and visibly professing

Christ, and worshipping Him in Ordinances: in this respect there are

Watchmen spoken of, a Mother's House, Gardens of many Believers

together, and a Vineyard let out to Keepers, and a Mother having Children

(called also Daughters of Jerusalem) who are professing Believers, and such

like, which agree only to Church, as visible.

2. Consider Her as invisible, having True Faith in Christ, Spiritual Union

with Him, and real exercise of Graces, &c. Thus Christ is Hers, and She is

His; She is drawn by Him, and brought into the Chambers of lively Sense

and Communion: thus She is near Him, or absent from Him, & 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 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 likeness being so great and near, it is no marvel they be

frequently conjoined in this Song, so as they must be distinguished in

respect of these distinct considerations, seeing the visible Church in its

consideration as such, comprehends the visible Militant Church under it,

but not contrarily. 2. It's ordinary upon this ground, thus to conjoin them in

other Scriptures, as when an Epistle is written to a Church, some things are

said of it, and to it, as visible, some things 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 diversely to be applied, and these who have ears to hear,

(that is, are real Members of the invisible Church also) are particularly

spoken unto, although indefinitely: And why then may not the Church in

both these Considerations, be spoken of in this Song?

3. If we consider either the visible, or invisible Church, as whole or

Catholic, something is spoken to Her under that Consideration, namely as

Catholic; so she is said to be one, chap. 6:9. made up of many, the Mother

having many Daughters, a Vineyard entrusted to all the Keepers, having

some Children beloved, others hated, &c. which must be applicable to her,

as so considered.

4. I f we look to Particular Members, either, 1. As Professors of the visible

Church, such as the Daughters of Jerusalem, seeking the Beloved with the

Bride, and one of them are distinct from another, and from the Watchmen;

such are the threescore Queens, and fourscore Concubines, 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 &

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 looked 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

homogenous nature; so that what may be said of the whole, may be said of

all its 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:

and 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 Privileges, 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, & Gradual differences,

as one Believer may be stronger than another, &c. yet that will not mar this

oneness, and agreement in Essentials.

3. We say, every thing in this Song, is not to be applied 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

always. Therefore, there is a great need of wariness in Application that the

Word may be rightly divided, and the divers Cases of the Church and

particular Believers would be rightly taken up for that end: Every place is

not to be applied to all (though sometimes a place may be taken up under

divers considerations, as from other Scriptures, and the formerly cited

Epistles is clear) but what agrees to every one, would be so applied, and

solely upon that consideration, and under that notion, as it argues 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 weight 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 should 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 applied; if to the whole Church, or if also

to all its Members, and every particular Believer; for so it is to be

understood.

3. We would see, how the same Matter is applied 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, and 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 & 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 suit 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 Persons:

And therefore we must consider this Song, as speaking Distributively the

Churches Condition, to be applied 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 Consolations in

particular from Christ's Words unto them: And what can hinder, but a

Believer may say, I am His, and He is mine, and that these and other places

applicable to them, may not be so applied, seeing their Comfort and

Edification is the Scope of this Song?

6. The last Branch of this 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 Christ's 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 its most bright and lively colors, yet

for substance, the exercises are the same, which in other plain Scriptures are

otherwise expressed; for, it must express 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 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 enervate the great intent of this Song.

We proceed now, and shall draw some Conclusions from these

Propositions.

First Conclusion. We may then warrantably read, and expound 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, Gen. 1. The Description of God's 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 preemptory) was unwarrantable, seeing 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, edify as much, as other more plain Scriptures:

which faith, it's to be inquired into, that the meaning being found out, the

profit reaped thereby, may be the more distinct and apparent.

2. Conclusion. We gather from what hath been said, that seeing this Song

may be expounded, the Doctrines for grounding our Faith, and directing our

Practice, may be warrantably be drawn from it, for the Edification of God's

People, seeing it is Scripture; and although it be Allegoric, 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, visible, or invisible, Catholic, 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 their 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 Spirits 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 solid and sure, useful for Faith and Manners, as Doctrines drawn

from other places of Scripture: For, 1. It's certain, that many Scriptures are

allegorically set down, and is their Authority therefore any way less 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 solid 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 solid uses

drawn from the, as from other Scriptures. 3. Our Lord useth Parables and

Allegories often the Gospel, and that in things relating both to Faith and

Manners; which faith, the use of them is solid and safe, when they are

rightly understood and applied.

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

Allegoric 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 solid meaning, or how to know if such a thing be the meaning,

of an Allegoric Scripture.

For the First, there is a great difference betwixt an Allegoric Exposition of

Scripture, and an Exposition of Allegoric 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 Senses upon one

Scripture. This is indeed unsafe, and is justly reprovable; for, it maketh

clear Scripture dark, and obtrudeth meanings on the words, never intended

by the Spirit; As, suppose one speaking of Goliath's Combat and David's,

should pass by the latter and expound Goliath to be the Flesh, or the Devil,

and David to be the Spirit, or Christ: Such Expositions, may have some

pleasantness, 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 more also be guilty, as might be cleared by

many instances.

2. And Exposition of an Allegoric 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

Divinity, 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 drawn 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

Allegoric, 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 cross, &c. All

which, if literally understood, were absurd and ridiculous; and therefore, the

mistaking of such Scriptures, hath occasioned many errors, as that of the

Anthropomorphists, 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 Allegoric, 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 aim could not be to discourse of

Husbandry to them: So gathers the Apostle an Allegory from these words,

Thou shalt not muzzle the mouth of the Ox, that treadeth out the Corn. And

so also, that and the like Precepts, discharging the Jews, the sowing their

Fields with divers Grains, &c. Which though they be not wholly Allegoric,

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 Corinthians 9:9,10.

3. When a Literal Sense would obtrude some falsity 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 days; it is not to be

understood of the Material House, or Jewish Temple, because then Christ's

Word would not have had its accomplishment; but Allegorically of His

Body; So, when Christ saith, Except a Man eat his flesh, he shall not live,

John 6:53. It cannot be understood Literally, seeing 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 Analogy of

Faith, or Rules of Right Manners: As, when we are commanded to heap

Coals of Fire upon the Head of our Enemy. Now, it were against the

command of not avenging ourselves, if Literally and Properly understood: It

must therefore signify 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 John is pressing Repentance, he saith, The Ax is laid to

the Root of the Tree, &c. And at that Parable of Christs, Luke 13:7.

speaking of the Husbandman that spared his Tree three years. If these places

were only properly understood, they would not enforce 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 seeing, according to these Rules, all the absurdities mentioned would

follow, if this Song were literally and properly expounded, it must therefore

be taken Allegorically, and the Doctrines must be drawn from its inside, or

scope, when the Vail of the Allegory is laid by.

But, 3. Because it's dangerous, to leave Men to coin what Expositions

they please of such Scriptures, therefore as upon the one hand, it's absurd to

cast all Doctrines from them, as unsolid; so upon the other hand, we would

see, what may fix us in a solid Exposition, and so what may be exteemed 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 seem plain, and imprint their meaning

on these that have the least Capacity, that it may be know, at least what in

General they aim at; And therefore, such are left frequently in Scripture

unexpounded, and are used to press most obvious truths, such as that of

John, Matth. 3:10. The Ax 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 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 Cross, &c. These, as to their meaning, are obvious; and we

think such is this Song in its 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. signify Love, and are Expressions of Mutual Affection. In

an Allegory, then, these, and such like, are to express Analogically some

Spiritual Thing, answerable in our Spiritual Life to such things in our

Bodily Life: Thus they express Spiritual Love, and the Sense of it. Thus

eyes, Hands, Feet, &c. applied to God, denote some singular property in

him: if Allegorically applied to Believers, they denote some qualification of

the New Man, that hath some Analogy, and Resemblance to these, as

Knowledge, Activity, Patience, &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 ty

here, seeing it can be no human 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 the shew God's ready welcoming of a Sinner,

and then level the exposition, as serving to illustrate that Scope. So we

would consider what is the Brides scope, chap. 5:10. and it's to describe

Christ: And chap. 7:1. we would consider what is the Bridegrooms scope;

and it's to describe her. So then it agrees with the scope, to open these

places, and apply them to what is commendable in him, and her: And thus

the Exposition & Doctrines from it, do not only suite with the Analogy of

Faith, and are not contrary to sound Doctrine; but also suite 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, the whatever 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 near relation together, and so to

carry on towards each other, as being under such a relation; this will

necessarily infer a Covenant, and an Union by Faith 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, pr 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. 1:2. Let him kiss me, &c. in the words following is

expounded by a more plain expression, viz. Thy loves are better, &c. Hence

we solidly gather that by kisses are meant loves and this Doctrine is sure,

Christ's love is vehemently desired by the Bride. These ways for finding out

what is the sense of such Scriptures, are safe; and therefore, that saying,

Symbolic Scriptures are not Argumentative, is to be understood with a

limitation, viz. 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 up of the known Scope.

All these ways 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 its

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 2. Conclusion and the last is, That the Doctrines which this Song

yieldeth for all Conditions, and which for Believers Use are to be drawn

from it, are the same plain, solid, spiritual truths which are drawn from

other Scriptures, wherein Christ's Love to His Church and People, and their

exercises are set town: And if in its exposition, it resolve in the same

meaning with other Scriptures, then it must also the Doctrines be the same;

and therefore such Doctrines concerning Faith & 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 endevour 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 suitable 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

the 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, seeing it is the Word of

God, tending to the same Scope with these. But it's clear, Isaiah 5:2. Jer. 3.

Matth. 22. Revelation 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 yield solid Doctrines concerning Faith, Fruitfulness, and other

Doctrines belonging to a Believers Faith and Practice: Therefore it must be

so here; for though this Song be larger, and is made up of more 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 45th Psal. it cannot be denied, 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 denied, but that solid Proofs and Doctrines, concerning many

Points of Faith & 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, Hebrews 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 yield; 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,

seeing God in the most dark Scriptures ordinarily hath inserted 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 yield

plain Doctrines, as other plain Scriptures do: And therefore, seeing 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 thread and scope: Now, that some pieces of the

Allegory may be expounded in clear Doctrines, concerning Christ & 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 John sets down, Revelation 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, Revelation 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 applied in the Epistles to the Seven Churches, Chap 2. and 3.

and afterward: If then there, by the Spirit's warrant, 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 seeing it's 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 elsewhere give, 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 that 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 mere

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 near 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 its meaning, and hazard the coining of two ways of Christ

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 proved.

We have been on the larger on this, to obviate two extremes, 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 is in expression and strain diverse, 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 break forth here, we may concede 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

a 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 John, did Preach

different Gospels, because they were of different Gifts, and had a different

manner of expression. 2. On the other hand, some are ready to cast at this

Book as useless, because they see not plain truths at the first in it, and

possibly think all endeavors 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 misapply some things in this Song, yet to say they cannot be

rightly applied, or that such Doctrines as we have before mentioned, are not

native to it, is to precipitant, to say no more.

For further clearing and confirming of these Propositions and

Conclusions, we shall answer some Objections, or a Questions which may

be proposed concerning what is said.

First, It may be objected, if Allegoric Scriptures be so 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 less difficulty?

Ans. If this were urged, it would not only reflect on the this Song, but also

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

Sovereignty, who may choose what way he pleases, to express his Mind to

his People, and what ever way he take to do this, sure, it is still the best, and

that may warrant us to acquiesce in the way he hath taken to speak his

mind, that it is he that speaks: Yet, there may be good answer 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 sparsely, 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 dependence 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 agrees 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 illustrate them by Similitudes,

& 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 Judgment is informed, but it serveth the more it to

work on our Affections, both to convince us of, and to deter 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 here set out, wherefore, even Heaven itself is so described

from Similitudes of such things as are in account with Men, Revelation 21:22.

And Christ's Love becomes thus more comfortable, and our relation to him

the more kindly-like, when it's illustrated 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 Father's 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 things 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 divers ways 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 by

more taking expressions, commend unto them the same thing; which is the

reason why he hath given divers Gifts, and ways 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 helpful 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 ways, this is his condescendency and

wisdom, by all means seeking to gain some.

6. Thus also the Lord removeth the occasion of loathing from his Word,

by putting it in some lovely Artifice, in the manner of its 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 jointly brought upon: and to shew that all

the Believers Conditions may be matter of a sweet Song to him, whereas

some things, 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 have this commented on by experience

betwixt him and them, may sing that Song, which none other in the world

can learn, as the 144,000 do, Revelation 14:1. For thus it's said, Matth. 13:9,10,11,

&c. That Christ spake in Parables, that not only He might condescend to the

weakest of his own, so 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, proveth a stumbling to others, through their own

corruption.

9. There may be also something of God's design here, to try the Humility

and Sincerity 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 seemed to others foolishness, yet) makes them

wise unto Salvation. The mockers taunted Ezekiel's message under this

notion, that he spake Parables, Ezekiel 20:49. But Zechariah 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 it (as it's like) others stumble

also. By all which, we may see, why the Lord hath so compacted together,

plain useful Doctrines, and under such expressions in this Song; and also,

why our undertaking to open it, may be well constructed, even though the

same Truths 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 anywhere else be found.

Object. 2. If any say, the raising of such Gospel-Doctrines, makes this

Song look more like the Gospel of the New Testament, then a song of the

Old.

Answ. 1. Is it the worse, that that look like the Gospel? Or, are not such

Doctrines (if they follow from it) the better and more comfortable?

Certainly there is no Doctrine more edifying and comfortable to Believers,

and more like, or more becoming Christ's way with Believers, or theirs with

him (which is the Scope and Subject of this Song) than Gospel-doctrines

are. High soaring words of vanity, and mysteries having nothing but an

empty sound, are much more unlike this Spiritual Song, then these. 2. If it

set out Christ's 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 not 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.

I Answ. 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 is not impossible in some extraordinary things,

especially when their knowledge in these was not essential to the Truth of

their Prophecy, for they might have a kind of prescience in the Particulars,

though they were sure of the things they delivered were in the complex

Prophecy 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 of 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 the Song, yea, more than many learned Men now adays. 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 Proverbs 4:8,9. chapters, in his

description of Christ, the substantial wisdom of the Father, &c. do shew:

And can it be thought, he wrote this Book without any sense of what he

wrote? 2. Can it be thought, but that he leveled what he wrote here at a

scope? And that afterward himself made use of it, for his edification &

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 of 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 preemptory 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, seeing there was access to know these much better, then Prophecies

of such things which were to come? Yes, 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 God's 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 terms, 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 says, It is

as John Baptist among the Prophets, other Scriptures speak of Christ as

coming, (saith he) and afar off; and 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. page 114. says, it's ipsius fidei, &

Religionis Christiane, medulla [the very marrow of the faith and Christian

religion].

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. Answ. the Gospel hath Doctrines suitable to all within the Church; and

this Song being in Substance, Christ's 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 united

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, seeing the

recovering of Peace, and the first sounding of Peace, as to this, is brought

about after the same manner.

5. From such places, as speak directly Christ's special love to Believers,

there may be drawn good Uses and Applications to others; partly, to engage

them to Him, who so loves His own; partly, to terrify these who are not His,

by their being debarred from any right to such excellent privileges.

6. Where the Bride's 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 everyone in what they should aim 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, & in

such things wherein she faileth through infirmity, her Carriage serveth well

to deter all from these evils.

And 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 outlettings of love, as well betwixt Christ and Particular

Believers, as betwixt Him and the Church: As also, His various

dispensations to the Bride, her divers Conditions and Tempers, and both his

and her carriage under them, and her outgates.

2. The manner how this sweet Subject is set down, is by way of Dialogue,

and several Conferences, after a dramatic 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 Attendance

waiting on: In the Gospel, John 3:28,29. there are mentioned the

Bridegroom, and his Friends, and the Bride. And Children of the Marriage

chamber are spoken of, Matthew 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, Matthew 25:9 1,9 2. There is also mention made of a Mother,

Galatians 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, John 3:34. called the one Husband, 2 Corinthians 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 to, 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 the Church, and every Believer and divers 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 John was, John 3:29. and such were the Apostles, John 15:15.

Such are here Watchmen trusted with the oversight & edification of others,

spoke and 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 Jerusalem (many whereof are weak,

ready to stumble, Chapter 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 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 of 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 hers, 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 intimately

together. The Reason whereof is, 1. To shew the near Union that is betwixt

Christ and His Church; there is a Relation, and a most near Relation betwixt

them, that is not betwixt him & any others. 2. To shew the kindly effects of

that relation in both the Parties, especially the Faithfulness and Tenderness

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, seeing 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, & 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 express the desirableness of fellowship with the

Bridegroom, and how the Bride thirsteth and longeth for it, and how careful

she is to entertain it, and by laying out his matchless 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, both here begin the Conference, verse 2. Let him

kiss 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 express

that Relation, and most opposite 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 painfulness, and

diligence in searching out his mind; and also, because the Mysteries here

contained, are great, and cannot, as there are in themselves, be conceived:

Therefore that they may be illustrate, Parables are used, and as Matthew 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 applied. 4. Often the

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 stiles her from his acceptation of her, and from his

imputation, and communication of his Graces to her: But she styles him

from his own excellency 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 proceedings, 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 it

them by it, and not stick too much in following of everything, which these

Allegories seem to bear; but to 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, and her manner of

speaking; For we may observe, that often in the vehemency of her

passionate love, she breaks out without any seemed connection, or order, as

chap. 1:2. and by cut, broken, and vehement Expressions, in her divers

frames, and tender fits, as her Case is up, or down, (abruptly, as it were) she

useth to express herself.

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, with a purpose makes most for it, as hath been said.

have been desired by some interested in the publishing of the ensuing

Exposition of the Canticles to peruse it, and to communicate unto thee

my thoughts concerning it; upon the first request, I judged this labor

altogether needless, on the account of that reputation, which the known

piety and abilities of its author, have in the church of God. And this he hath

deservedly, not only from his personal holiness and useful labors in the

work of the ministry, but also from those other eminent fruits of his study,

which being formerly published, have recommended him to the thoughts of

unprejudiced persons, as one of good learning, sound judgment, and every

way "a workman that needeth not to be ashamed." The perusal of this

Exposition hath much confirmed me in the same thoughts and

apprehensions. The book of the Canticles is not in any part of it, much less

in the whole, a meet subject for every ordinary undertaker to exercise upon.

The matter of it is totally sublime, spiritual, and mystical; and the manner of

its handling universally allegorical. So did God think meet in his manifold

wisdom to instruct his church of old, whilst it tabernacled under those

## PREF. II. To The Christian Reader – I.

clouds and shadows, whose departure and flying away it so earnestly

breathes after in this very book. God committed unto it then, in his oracles,

the same treasure of wisdom and grace, as he doth now unto us under the

gospel, only he so folded them up under types and allegories, that they

could not clearly and distinctly look into them, he having provided "some

better things for us, that they without us should not be made perfect."

The nature of those types and allegories, with the distinction between

them, is briefly, but excellently discoursed by our author in his preface, as a

necessary proeludium unto his whole Exposition. There was always then a

virtual, spiritual light and heat, a mystery of wisdom in this book but so

wrapped up, so encircled and enclosed in its manner of expression, and

universal respect unto Christ, not then actually exhibited, as that it shines

not forth, it gives not out its beauty and glory, until touched and affected by

a beam of immediate gospel light, and its covering be taken off by him who

removes the vail of Moses, and of all the prophets, both from their writings

and the minds of them that do believe. I shall not here enquire particularly

what express understanding in and of the things divinely revealed in this

book, the church had under the Old Testament, whilst they "searched

diligently into the grace of Christ here declared," and "which his Spirit

herein testified unto them." Nor shall I stay to manifest how great a

darkness as to the true and useful apprehension of the mind of God in this

holy allegory, seems to have been upon some whole ages of the Christian

church. This is certain, that ever since this heavenly treasure was committed

to the sons of men, such a beauty, glory, and excellency have beamed from

the matter contained in it, with the manner of its declaration, and the

impress of the wisdom of God in both, that all who have had a due

reverence unto divine revelation, have been filled with a holy admiration of

it, and a desire to look into the mystery contained in it. But whereas, as was

intimated; the things contained in it, are, "the deep things of God," which

none can search out to perfection, but the Spirit of God; and the manner of

its delivery is not only absolutely allegorical, the reducing of the just and

due intendment of which kind of expression unto that which is proper,

requires great heedfulness, skill, and diligence, both in things spiritual,

when their subject is such, and in the nature of those schemes, or figures of

speech, but also, suited unto a measure of light, and understanding which

we are not thoroughly acquainted withal; these things falling in conjunction

with the imperfection and weakness of all, with the curiosities of some who

have undertaken this exposition, many mistakes have ensued thereon; yea,

some attempts of this kind have seemed to be designed to divert the minds

of men from the direct scope and intendment of the Holy Ghost throughout

this whole book. The Jews in their Targum, a work of great and public

esteem amongst them, are larger on this book, than any other in the whole

Bible. It seems indeed to have been a later endevour than most of their other

Paraphrases, seeing express mention is made in it, not only of their Talmud,

but also of sundry Talmudical fables, as of their two Messiahs, Ben-David,

and Ben-Joseph, of their anti-messiah, Armillus, of their eating and drinking

Leviathan with the wine of paradise in their vainly expected kingdom. But

it may be these are later corruptions, and not the conceptions of the first

author of that work. However, they plainly acknowledge the mystery and

allegory of the whole, ascribing the things mentioned to the transactors

between God and the church, partly historically, partly prophetically, with

such a respect unto the Messiah, as in sundry places is not to be despised.

From them, have some learned persons of late taken occasion to wrest the

whole allegory into an history, and a prophecy: but with more sobriety than

they, and with more respect to the analogy of faith, with the lights and times

of the New Testament.

It is, in my judgment, no hard matter to evert that supposition, and cast it

out of further consideration; but this is not a place to engage in that

undertaking: but I do suppose, that he who will seriously consider the

uncertainty and arbitrariness of their conjectures in the application of things

here spoken unto, the distinct times and seasons which they would have

intended, will find himself somewhat unable to give a firm assent unto their

assertions, though he should be desirous so to do. The more general

persuasion of learned men is, that the whole is one holy declaration of that

mystically spiritual communion, that is between the great Bridegroom and

his Spouse, the Lord Christ and his church, and every believing soul that

belongs thereunto. This being the nearest, surest, and most firm relation that

is between them, the ground of all that he did for the church, and continues

yet to do, and of all the duty that he requires from it, that intercourse in

faith, love, delight, rest, and complacency that is between them, is here

expressed, in words suggested by and from the wisdom of God: and as the

whole Song carries this design and intention evidently in the face of it; so

the safe rules of attending to the true meaning of the original words, the

context of the discourse, the nature of the allegorical expressions, the just

period of the Dialogists, or Interlocutors, the analogy of faith, by collation

with other scriptures, and the experience of believers in common, will

through the supply and assistance of the Spirit upon their fervent

supplications, lead humble and believing enquirers, into such acquaintance

with the mind of God, in the several particulars of it, as may tend to their

own, and others' edification.

This course our author steered, and that, if I greatly mistake not, with

eminent success. He was no doubt liable to mistakes, as we are all; nor is

his Exposition proposed, as that which should prescribe to the judgments, or

give bounds to the enquiries of others, whom God hath endued with the like

gifts and grace. But this, I suppose, I may say without offence, that it will

be hard for any to discover, either defect in judgment, or untruth in

affection, or the omission or neglect of any rule, means, or advantages that

might, or ought to be used in enquiry after the mind of God, in this work, or

a want of perspicuity, and plainness in the discovery, or expression of his

conceptions upon it. I am persuaded every reader, whose mind is exercised

about, and conversant in these things, whose heart hath an experience of

their power and reality, will find that light and strength added to what he

hath attained, and that assistance and direction towards what he is yet

reaching out after, as that he will not forbear to give that testimony to the

author in this matter, as is due to a faithful and skillful laborer, in this

excellent part of the harvest of the Lord; and to the judgment of such alone I

do appeal: and this consideration refers me to these thoughts which I before

expressed, viz. the uselessness of any recommendation of this treatise unto

those who are willing conscientiously to enquire into the sacred truths

treasured up in this excellent portion of scripture, and to improve them unto

their own advantage in faith and obedience.

The whole of what I can contribute unto the furtherance of the usefulness

of this treatise, is to recommend it in my poor supplications, unto the grace

of him, who supplied this seed to the sower, that he would bless it in the

hearts and minds of them that read it, with an increase unto holiness and

eternal life:

So prays, thy friend and servant in the work of the gospel,

John Owen.

May 20, 1669.

od 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 us Love, that Principium Uniens , or principle uniting

the Soul unto God: Whence is it, that in Good, Spiritual and Elevated

Reason, the Apostle prefers Love among the Souls three cardinal virtues, 1

Corinthians 13:13. And now abideth Faith, Hope, and Love, and the greatest

of these is Love. Indeed Faith, goes 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, after, a Country that we are not

yet possessor of; and Love, yea, love alone fills Heaven unto all Eternity, so

that it is certain that Love is the Souls most Adorning Ornament, its most

Heavenly Frame.

Now of all Books in Holy Scripture, it hath pleased the Holy Ghost to

entitle to Song of Solomon, or his Book of Loves, thus, the Song of Songs:

All Songs, all Loves, all out goings of the Soul being invaluable to this

Souls song, and Love, uniting Christ and the Soul.

## G

## PREF. III. To the Christian Reader – II.

This Posthume work then, of the precious Author Mr. Durham, is

commendable to the Churches (if there be any need of any additional

Commendation beyond the naming of his Name to it) upon more accounts

than one: First, It's done upon the highest, sweetest, deepest object, Love,

between the Soul and its 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 obliged 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 God in Pictures of Silver, Proverbs 25:11, So then, it

was highly commending of God's Goodness 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 Music of Heaven between Christ and

Souls, and that in time of sad discords and very Immusical Jarring’s 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

that rare piece of his upon Scandal!

I shall not trouble thee any further, save that I cordially wish that the Lord

may be pleased to Bless thy Perusal of this present Treatise, as it may tend

not only to the present, but also the everlasting Well-being of thy Soul. And

so I bid thee Farewell.

By Anonymous

o the Right Honorable, truly Noble, and Religious Lady, my Lady

Viscountess of Kenmure.

Madam,

Many have been the helps and furtherance’s that the people of God, in

these latter times, and more especially in these lands, have had in their

Christian course and way to heaven: in which respect, our blessings have

not a little prevailed above the blessings of our progenitors, who, as they

enjoyed not such plentiful preaching of the gospel, so were they not

privileged with so many of the printed, and published labors of his servants,

succinctly and clearly opening up the meaning; and by brief, plain, familiar,

and edifying observations, making application of the holy scriptures in our

own vulgar language, and that even to the lowest capacities: a rich treasure

highly valuable above all the gold of both Indies, and the greatest external

blessings of the most potent and flourishing nations; and the more to be

valued, if we call to remembrance, how that not very many years ago, the

Christians in this same island, would have travelled far to have heard a

## T

## PREF. IV. The Epistle Dedicatory.

portion of the scriptures only read to them, and would very liberally and

cheerfully have contributed of their substance for that end; and would

withal carefully have sought out, and at high rates made purchase of a

Bible, a New Testament, or any small treatise (then very rare and hard to

come by) affording but the least measure of light on the scriptures (which in

those dark times were to them much as a sealed book in comparison of what

they have been in the late bright and glorious sun-shine of the gospel to us)

though to the manifest hazard of being burnt quick for so doing. O how

highly would these precious souls have prized, and how mightily would

they have improved the frequent, pure, plain, and powerful preachings, and

many excellent writings, wherewith Britain and Ireland, have to admiration

been privileged of late years! Sure their laborious, painful, costly, and

hazardous diligence, in seeking after the knowledge of God, according to

his word, will rise in the judgment against this careless, lazy, negligent, and

slothful generation, who, in the use of so many various and choice helps,

have so patent and easy access to know, and serve him, with that which

almost costs them nothing.

We have now--besides the large English Annotations, and the Dutch lately

Englished on the whole scriptures, and some notable pieces of English

divines upon several parts of them--the book of Psalms, all the small

Prophets, the gospels according to Matthew, and John, the epistles to the

Galatians, Ephesians, Philippians, Colossians, and Hebrews, the two

epistles of Peter, the Revelation, and this Song of Solomon, solidly

explained, and in short notes, sweetly improved by the ministers and

divines of our own church, for the benefit, not only of scholars (who have

many large helps in other languages;) but also, yea, principally, of such as

cannot, on several accounts conveniently make use of the other; and yet it

may be, (which is for a lamentation) there are many particular persons, and

not a few whole families, that can read, and might easily come at such

books, mainly designed for their edification, who concern themselves so

little in these important things, that they look not after them, though in their

secret and family reading of the scriptures, they might be thereby singularly

profited. Oh! Do we thus despise the goodness of God, and vilify the riches

of his bounty? Is this to run to and fro, that scripture-knowledge may be

increased; to cry after knowledge, and to lift up our voice for

understanding; to seek her as silver, and to search for her as for hid

treasure? Or, is this to look on scripture wisdom, making wise to salvation,

as the principal thing, and with all our getting to get understanding? How

much, alas! Have we set light by, and loathed this manna, that hath from

heaven for many years fallen frequently and abundantly, as it were, about

our camps? No doubt, as we begin sadly to feel already (but, ah! Our stroke

is above our groaning) so we have further ground to fear, that our holy and

jealous God, may for this and other such provocations (whereby we have

evidently manifested our detestable indifferency and great unconcernedness

in things of greatest concernment) send us a famine not of bread, nor a thirst

of water, (these comparatively were light afflictions;) but of hearing the

words of the Lord, so that we shall wander from sea to sea, and from the

north even to the east, and shall run to and fro to seek the word of the Lord,

and shall not find it; and in his wrathful, yet spotless and just providence,

order some such revolution, as it shall be accounted a crime punishable by

bonds, torture, and death, to read, or have such books, yea, even the book of

God itself. O for opened eyes to see what helps and privileges we have

enjoyed, and do in part yet enjoy, and grace suitable to improve them.

Amongst these many helps, what my blest husband, the Author of this

piece, hath, according to the grace given unto him, contributed, shall not, I

hope, be the least acceptable and useful to the church, he having by the

good hand of his God upon him, been led to open up two books of the holy

scriptures, wherein belike the Lord's people did very much desire to know

the mind of the Spirit, they being somewhat darker, and less easily

understood, than many, if not than any of all the rest,--the book of the

Revelation, and this book of Solomon, the Song of Songs, or the most

excellent Song; containing the largest and liveliest discoveries of the love of

Jesus Christ, the King, Bridegroom, and Husband of his church, to her his

Queen, Bride, and Spouse; and of hers to him, with those spiritually

glorious interviews, holy courting’s, most superlative, but most sincere,

commending and cordial entertaining’s of each other, those mutual

praising’s and valuing’s of fellowship;--those missing’s, lamenting’s, and

bemoaning’s of the want thereof;--those holy impatiencies to be without it,

swelling to positive and peremptory determinations, not to be satisfied, nor

comforted in any thing else, those diligent, painful and restless seeking’s

after it, till it be found and enjoyed, on the one , hand;--and those sweet, and

easy yielding’s to importunity, and gracious granting’s of it, on the other;

with those high delighting’s, solacing’s, complacencies, and acquiescing’s

in, and heartsome embracing’s of one another's fellowship:--Those failings,

faulting’s, lying’s a-bed, and lazinesses, and thereupon, when observed,

those love-fainting’s, swarfing’s, swooning’s, seeking’s, and sorrowing’s on

the one side; and those love-followings, findings, pitying’s, pardoning’s,

passings by, rousing’s, reviving’s, supporting’s, strengthening’s, courings,

confirming’s, and comforting’s, with most warm and kindly compellations,

on the other: (O let men and angels, wonder at the kingly condescending,

the majestic meekness, the stately stooping, the high humility, and the lofty

lowliness that conspicuously shines forth here on the Bridegroom's part!) --

Those love-languishing’s, fevering’s, sickening’s, holy violentions,

apprehending’s, and resolute refusing’s to let go on the one part, and those

love-unhearting’s, heart-ravishing’s, captivating’s, and being overcome:

those love-arrests, and detainments in the galleries, as if nailed (to speak so

with reverence) to the place, and sweetly charmed into a kind of holy

impotency, to remove the eye from looking on so lovely an object, on the

other:--Those bashful, but beautiful blushing’s, humble hidings, and modest

thinking shame to be seen or heard speak, on the Bride's part, and those

urgent callings, and in a manner compelling’s, to compear, with those

serious professing’s of singular satisfaction, to hear her sweet voice, and to

see her comely countenance on the Bridegroom's part:--Those frequently

claimed, avouched, boasted of, and gloried in, mutual interests:-Those loveresting’s, and reposing’s on the arm, and on the bosom of one another, with

these serious and solemn charging’s and adjuring’s not unseasonably to

disturb and interrupt this rest and repose:--Those mutual kind inviting’s, and

hearty accepting of invitations; those comings and welcoming’s; those

feastings, feedings, and banqueting’s on all manner of pleasant fruits, chief

spices, and best wines, even the rarest and chiefest spiritual dainties and

delicates:--Those pleasant, refreshful airings and walking’s together in the

fragrant fields, villages, woods, orchards, gardens, arbor’s, umbrages, and

as it were, labyrinths of love:--Those stately magnificent and majestic

describing’s of one another, as to stature, favor, beauty, comer proportion of

parts, curious decking’s and adorning’s, sweet-smelling odoriferous

anointings, powdering’s, and perfuming’s, holding forth their respective

qualifications, endowments, accomplishments, perfections, and

excellencies, whereof all things in the world, bearing such names, are but

dark, dull, and empty resemblances:-[In which commending descriptions

the Bridegroom seems holily to hyperbolize, and the Bride, though doing

her best, doth yet fall hugely below his matchless and incomparable worth,

which is exalted far above all the praise of men and angels; his also of her

are many more and more brightly illuminated and garnished with delectable

variety of admirably opposite similitudes, than hers are of him, because his

love is infinitely more strong, and his skill in commending infinitely greater

and more exquisite, and because withal her jealousies, and suspicions of his

love, are not easily removed, nor the persuasions of his so egregious esteem

of her easily admitted, though doubtless, he who is the chief of ten

thousands, and altogether lovely, hath infinitely the preference and preeminence, whereof, if there were not another, that is a demonstrative, and

undeniable evidence, that all the splendor and glory, wherewith she thus

shineth, is derived and borrowed by her, as but a little twinkling state from

him, that great light, the Sun of righteousness. O what will he make of his

church when sinless and in heaven, when he makes so much of her, when

sinful and on earth! And how incomprehensibly glorious must he be in

himself, that puts such passing glory on her!]--These transports of

admiration at one another, held forth in the several Behold's, O's, Who's,

and How's, prefixed to their respective compellations and commendations:--

and finally these vehement joint-longings, to have the marriage

consummated and the fellowship immediate, full, and never any more to be

interrupted.

From this little hint, may it not be said, that the ravishing passions and

passionate ravishing’s of most purely spiritual, chaste, and ardent love,

burning like coals of juniper, and flaming forth in the excellentest

expressions imaginable, do quite surpass, transcend, and out-vie those of

the most strongly affectionate lovers in the world, whether wooers, or

married persons? Nay, these scarcely serve darkly to shadow forth those;

for, indeed, this marriage, and marriage-love, betwixt Christ and his '

church is a great mystery, and deservedly so called, by the apostle: the

incarnation of the Son of God, with what he was made, died and suffered

out of mere free love to the elect, that he might bring about and accomplish

this blest match betwixt him and them, and so bestow all his purchase, nay,

himself on them; this, this I say, is without all controversy the great mystery

of godliness: O the height and the depth, the breadth and length of the love

of Christ, whereof, when all that can be said of it, were it by the tongues of

men and angels is said, that must needs be said, that it is a love which

passeth knowledge: who can speak suitably, and as he ought of this noble,

notable and non-such subject, the love of Christ to his church, that breathes

so sweetly and strongly throughout this Song, and that doth by its sovereign

influence so powerfully draw forth the church's love after him: a heart

bedrenched with, and a tongue and pen dipped in the sense of this love,

would do well; sure the reading, writing, speaking, hearing, and meditating

of this Song, treating of so transcendently excellent a theme, and in so

spiritually sublime and lofty a strain, calls for a most spiritual and divine

frame of heart; to the attaining whereof, that the author might help himself

and others, he did, as from one principal motive, pitch on this book, and

preach on it at great length to the people of his charge in Glasgow: (in

which sermons, he went through pleasant variety of much choice and rich

matter, wonderfully suited to the several cases of his hearers, especially of

the most seriously and deeply exercised Christians;) and thereafter, lecture

on it more shortly, only opening up the meaning of the text, and giving

some succinct, but very sweet notes from it, designing, (at the urgent

importunity of several friends, who had been much refreshed by his larger

sermons) these lectures for the more public edification of the church; by

which also he speaketh now the third time more particularly to the people of

Glasgow, on this precious subject.

I suppose I may without vanity say, that the frame of his spirit did in a

good measure suit such a spiritual purpose, and was more and more

spiritualized by his conversing in, and handling of it: he was a disciple

whom Jesus much loved; and who by very intimate and familiar

acquaintance with him, was privileged to lean, as it were, on his bosom;

most dearly also did he love his master; and from a principle of sincere love

to him, watchfully and tenderly fed his sheep and lambs. He did withal, as a

special friend of the Bride-groom, stand by to hear his voice, having therein

his joy fulfilled, and was effectually taught the excellent art of commending

the Bridegroom, and of Wooing a Bride for him; so that this much beloved

and very loving disciple, was fitted beyond many of his fellows to treat of

the love betwixt Christ and his church. O that the reading of this savory

comment on this sweetest and most spiritual text, may, according to the

author's desire and design, through God's blessing, contribute to make those

that are after the flesh to be after the Spirit, and those that are after the

Spirit, as to their state, to mind more the things of the Spirit, as to their

frame! Sure there was never more need; for, alas! We are generally undone,

through a great remainder of the carnal mind, which is death, and are

lamentably little spiritually minded, though to be so be life and peace. It

may verily be doubted, if there hath been any generation of Christians

before this, that have so little minded the things of the Spirit, and have so

strongly favored the things of the flesh, that have set their affections so little

on things above, and so much on things on the earth, notwithstanding of so

many and mighty pulling’s of providence at them.

I hope, noble Madam, with whomsoever this piece shall fall short of the

author's aim, it shall not with you, to whom he designed the dedication of it,

as he showed to an intimate friend on his death-bed: it is true, he did not

very much please dedicatory epistles, as savoring often, in his opinion,

somewhat of adulation; yet such was the true sense of his singular

obligations to your Ladyship, and the deep conviction of the sincerity and

eminency of the grace of God in you, (whom looking on as indeed a mother

in our Israel, he thought it a privilege to have his only daughter, after her

mother's death, a while under your educating inspection, of whom you had

no reason to be ashamed, she having more especially betwixt that time and

her death, though but very young, in modesty, sobriety, gravity, humility,

self-deniedness, and in the serious and profound exercise of godliness

resembling her blest father to the life, whom through grief for his death she

did not long out-live) that be resolved to dedicate this piece to you: which

part of his latter will, I durst not but fulfil; and had I been with any such

predetermination left to my own choice, your Ladyship would have been

the very person pitched upon, not only on the account of my husband's and

my own esteem of you, but also of your constantly continued kindness to

his family since his death.

Let me, Madam, say it, for provoking you to be yet more for God, and to

exercise yourself yet further unto godliness, that your praise is much in the

churches of Christ, as otherwise, so through several dedications of books,

and missive letters now printed and published from some of the most

faithful and famous men in this church, whereby all readers of them are

some way alarmed to enquire what this Lady of honor may be, that hath

been in so high esteem with so holy, grave, and discerning men. Since your

religion is thus talked of, and spread abroad in several places, (so that I

need say nothing) I hope you will endevour, through grace, in the frame of

your spirit, and in your whole deportment to suit this savory report that hath

gone of you; and that not in order to the getting or keeping such a name for

yourself, but as the native, necessary, and unconstrained result of the power

of the life of the grace of God within, and in order to the glorifying of him,

by whom you were called, and that betimes, even in the morning of your

days, to the fellowship of Jesus Christ our Lord by the gospel; wherein he

hath graciously helped you now these forty years and upward, as I suppose,

under all the times, changes, and revolutions, that have gone over you

(which have not been few, nor inconsiderable) to continue steadfast,

without any back-drawing, wavering, shrinking or staggering, reflecting

upon, or blemishing your holy profession, and to follow the Lord fully; a

rare and singular mercy, which but few professors of such old standing,

especially in these days, have obtained.

Let all the favor and grace you have found in his sight, and all the respect

you have had from his choice servants make you constantly speak yourself

thus in the ear,--Should such a person as I, do that which would displease

him, and make any that seek him, sad or ashamed for my sake. And, what

manner of person ought I to be, in all holy conversation and godliness.

Now, Madam, that it may be thus with your Ladyship, and that you may

be fat and flourishing, bringing forth fruit in old age, that you may in

waiting on God, renew your strength, run and not be weary, walk and not

faint, yea, mount up with wings, as the eagle, putting forth fresh strength in

this last stage of your race, and that it may be the one thing done by you,

and all the Lord's people, to forget the things that are behind, to reach forth

unto the things that are before, and to press hard toward the mark for the

prize of the high calling of God in Christ Jesus, is the desire of,

Right honorable, your Ladyship's singularly obliged Debtor, for all duties

of love and service,

Margaret Durham.

he Theological works of Durham I have long considered among the

very best productions of our Scottish Divines of the seventeenth

century.

In his exposition of the sacred writings, he excels in powerful, luminous,

and faithful statements.

He exhibits also superior skill in discriminating the characters of men:

and, as one taught by the Spirit of God, he clearly marks the distinctions

between the precious and the vile.

Many of the more serious and spiritually minded in our land are well

acquainted with his writings.

He possessed talents and learning--especially very extensive knowledge

of sound Theology, by which he was well qualified to grapple with difficult

portions of the lively oracles of God.

His Work on the Book of Revelation is a masterly production, and

sufficient of itself to gain the author an honorable name among those who

have been, and those who now are, mighty in the Scriptures.

## T

## PREF. V. Preface.

His "Exposition of the Song of Solomon" is unquestionably very

excellent. Those who have tasted that the Lord is gracious, esteem it highly,

and receive from it many feasts upon Divine truth and upon the rich grace

of the Lord Jesus Christ.

They may be pronounced blessed who understand and who relish the

Song itself.

They do love, they do admire this wonderful production of the Holy

Spirit: and to them, the Exposition by Mr. Durham will be welcome as a

precious auxiliary to conduct them to the treasures of truth and of love

which the inspired Song contains. The Key prefixed is also excellent, and

must prove useful in making the words of the Holy Spirit more intelligible

to many sanctified minds.

It is evident that the author had given deep attention to the inspired words

of this Song, and that in answer to prayer the Holy Spirit had guided him to

correct knowledge of what is here written for the benefit of the church of

God.

We have every reason to believe also, that it was the author's desire that

many others should enjoy the light that shined from heaven into his own

soul.

All who love God and truth, and salvation through Christ may now, and

for ages to come, consult this Exposition, that they may with more

advantage "Hear," and understand what the Spirit still speaks to the

churches from this book of Divine inspiration.

As to the Song itself-the inspired subject of the Exposition-it would be

difficult to give it too high a recommendation, it would be difficult to

express in words one ten-thousandth part of its value. There is much cause

for regret that even believers in Christ, enlightened in part by the Spirit of

God, should be tempted to cherish prejudices against this precious portion

of Divine revelation, or treat it with cold indifference.

The unrenewed, or those not taught by the Spirit of God, but still of the

carnal mind--some of whom, even professing Christianity--have in great

numbers, and for long time, made light of it: yet, while the "natural man

receiveth not the things of the Spirit of God," those who are spiritual know

all the things, and relish and esteem all the. things which are freely given

them of God: to them this Book will be precious.

It is recommended by the Spirit of God in the opening words of the

Book:--"The Song of Songs which is Solomon's."

Songs are lofty productions expressing elevation of thought, of

imagination, feeling, desire, and enjoyment. A Song from heaven must be

peculiarly sublime and animating. This is the Song of Songs, the most

exalted of all the sublime productions of the Holy Spirit. In Scripture there

are many Songs, even books of Songs besides this, but this Book contains

the most excellent of them all. As the house of God excels all other houses,

or as the trees of God excel all other trees, so the one Song in this Book

excels every other Song in the Book of God. Let no critic, let no man of

talent, or literature, or science despise this Song, --IT IS SOLOMON'S!

Solomon was the wisest of mere men: he was well taught: he studied much:

he wrote much on many subjects: he was no novice in writing Songs: --his

Songs were one thousand and five--but this is the best of them all. Perhaps

none of the rest had Divine inspiration to give any one of them authority

among men. This Song written by Solomon is inspired by the Spirit of God.

This Song therefore comes to the church with all the authority of Divine

inspiration, and with all the weight of character possessed by Solomon, the

man of wisdom, the anointed king of Israel, an eminent type of Messiah

who is the light and joy of heaven and who announced himself as the light

of the world.

The transcendent excellence of this Song appears in the varied and

interesting subjects of which it treats. Although the name of God be not in

it, his love to his people is described as powerful, tender, and immutable. In

the person of the Redeemer--the beloved of God and of the church, Divine

love enlivens a great proportion of the Song.

The kindness, the forbearance, the condescension, the intimacy, the

faithfulness, the fervent zeal, the perfect wisdom, and the heavenly dignity

and holiness of the Beloved Head of the Church, so frequently expressed

and so clearly illustrated in this Song, do exhibit him as the Friend who

loveth at all times.

The riches of Divine grace are here opened up as at the disposal of a king

perfect in wisdom and righteousness; and who only waits for fit

opportunities to satisfy the hungry soul with abundance of delights.

The nature of communion with God, by the mediation of Jesus Christ, is

here explained as what is real, and practical, and useful, and conducive to

peace and hope and joy.

The necessary influences and operations of the Holy Spirit are not only

admitted, but also beautifully described: he gives life and vigor to the soul:

be spreads loveliness over the garden and the fields: he gives progress to the

flowers: and he prepares pleasant fruits for the people beloved of Jehovah.

The whole Song illustrates a life of faith on the Son of God. There are

troubles and enemies: there are sorrows, and fears, and hopes, and pleasures

to which others are strangers. Even "daughters of Jerusalem,"--persons very

near in outward circumstances--do not intermeddle with the joys of

believers although they may profess themselves expectants of the same

salvation, and of the same heaven.

The song is excellent on account of the views which it opens up into the

heaven of heavens. Believers now wonder at themselves as the objects of

the sovereign love of God while here below, and though they do not know

what they shall be, yet this Song affords assurance that they shall be near

unto Jehovah, --not to be treated with indifference or coldness, but to be the

objects of his peculiar love and the happy recipients of his bounty to eternal

ages. The Song is pastoral; it places before us many a scene of loveliness:

and all these scenes will be exhibited and enjoyed in the paradise of God.

The fruits of grace on earth are excellent, but they point to far higher

excellence in the heavenly paradise where the tree of life continually

blossoms, and affords all varieties of pleasant fruits, to feast, to cheer, and

to delight the redeemed of the Lord.

Yet let it be observed, that to enjoy the friendship described in this Book,

it is necessary to have Christ revealed in the soul: it is necessary to approve

of his character, to love him, to esteem him, to desire him above all created

things: it is also necessary to be united to him by a true and living faith.

Sinners for all that they may pretend, are cold hearted toward the holy

Savior, until they see his glory, and taste that the Lord is gracious, and enjoy

communion with him as their beloved and esteemed friend. A believer

cannot have delight in Jesus himself, nor yet in the Songs which celebrate

his peculiar excellence until with decision and with experience he can say,

"My Beloved is mine and his desire is towards me."

This inspired Song has been but little esteemed and enjoyed in the visible

church. Many who profess to love Christ see little in it to admire. But in this

apathy, or blindness, or dislike, is exhibited the very same spirit of the

daughters of Jerusalem who said, "What is thy Beloved more than another

beloved?"

We have reason however to believe that this neglected part of Divine

revelation shall be brought from obscurity and shall shine as a brighter light

in the world during the millennial ages. We are encouraged to expect more

abundant effusions of the Holy Spirit than have ever been received on the

earth, and more numerous conversions to God. Every convert illumined by

the Holy Spirit will love the Lord Jesus Christ in sincerity. The portions of

Scripture by which the Holy Spirit takes of the things of Christ to show to

believers will be more studied and the rich treasures of grace and of truth

contained in them will be the more eagerly welcomed and the more

abundantly enjoyed. Then this Song--"The Song of the Lamb"--the Song

that describes the glory and the grace of the Lamb's person and the

righteousness and the faithfulness of his ways shall be much read and

studied and sung by living Christians in the church of God.

After the shaking of nations and of churches; and when the sincere

followers of Jesus shall have got liberty to break away from the

abominations of corrupted Christianity, when the God of salvation shall

have given them fortitude to keep by themselves as a people distinct from

the other religious people of the world, they shall be seen by the inhabitants

of heaven as so many conquering heroes, who through grace had obtained

"the victory over the beast, and over his image, and over his mark, and over

the number of his name." They shall stand in the view of all heaven, and

near many of the inhabitants of the earth, having the harps of God. In that

place of splendor, light, and purity, as represented by the Holy Spirit, "they

sing the song of Moses the servant of God, and the song of the Lamb,

saying, Great and marvelous are thy works Lord God Almighty; just and

true are thy ways, thou King of Saints." The song of Moses has long been

esteemed in the visible church. The triumph of Divine Almighty power over

the enemies of the church has been frequently sung. But the time is coming

when the bold and triumphant notes of praise in the song of war shall be

accompanied or followed and sweetened with more gentle and peaceful

sounds, by celebrating, as in this Song of the Lamb, the glory and grace, the

righteousness and truth of Immanuel the King of saints, whom Jehovah hath

appointed HEAD over all things to the church.

In writing and preparing for publication, this Exposition of the Song, it

may be said that the esteemed author did sow the good seed. Yet in our land

there are many who make light of salvation. The seed was sown as by the

way side: birds of the air devoured it. While many men cared little about it,

Satan, as the leader of all who hate spirituality and holiness in religion, had

got it almost out of sight. It was cast into the shade; it was little known; and

but few enquired after it. There was difficulty in procuring a copy; and

perhaps greater difficulty in getting many people to bestow on it a careful

perusal. Some thought it heavy and fanciful, and many saw no need for

consulting any exposition of the Song of Solomon. Some people however

do esteem this work, and among these are some of the excellent of the

earth.

Those who love God will feel obliged to Mr. King for venturing, at his

own expense, to send forth a new and beautiful Edition. It is to be hoped,

and prayed for, that, by the sovereign grace of God granted to many who

peruse this work, it may be made highly useful in the church of Christ, as a

means of awakening many who have sat down at ease under a superficial

profession of Christianity, and of encouraging those who have no evidence

of vital interest in the Lord Jesus Christ to flee to him as the only sure

refuge of the guilty and to accept him with humility and gratitude as a

compassionate and benevolent and all-sufficient Savior.

But I deem it altogether uncalled for, to add another word in

recommendation of this Work. The truth in it will speak for itself.

May the Great Teacher, promised to the church--the Spirit of Truth--take

of the things of Christ contained in this inspired Song, and so exhibit them

to the understanding and to the heart, as to guide every inquirer to the

saving knowledge of all the truths revealed from heaven!

Gavin Parker. From the 1840 Edition

Aberdeen, 14th March, 1840.