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, Genesis 1. The description of God's appearance, Ezekiel 1, and of his temple, Chapter 40, etc. 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 says men ought to be sober, and with holy fear search these Scriptures: but that restraint (if peremptory) was unwarrantable, seeing the Lord has 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 says, 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 has been said, that seeing this Song may be expounded, Then doctrines for grounding our faith, and directing our practice, may warrantably be drawn from it, for the edification of God's people, seeing it is Scripture; and although it be Allegorical, it is in a special way useful for edification, and may as bread be broken to the children: It's not only consistent with the nature of plain Scriptures, but also of allegories, that they be thus extended in their use. We shall clear this Conclusion, in these three,

First, There may be doctrines drawn from this Song, in reference to all cases that are incident to a believer. As, 1. In reference to the case of the Church, in all its considerations, 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, etc. For the doctrines must rise as extensively, as their scope and matter; and these are of a great reach and extent, as formerly has been said: Such doctrines then, when handled in this Song, would not be thought strange, nor unsuitable to it; but the broader they arise, the Spirit's wisdom and contrivance in this Song, will be the more wonderful and evident.

2. These doctrines, must not be taken from the words properly, but Allegorically understood, according to the intention of the Spirit in them, even as from parables, and other clearer allegories and figures in Scripture, it uses 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 are: 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 them, as from other Scriptures. 3. Our Lord uses parables and allegories often in the Gospel, and that in things relating both to faith and manners; which says, 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 show what an Allegorical 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 Allegorical Scripture.

For the First, There is a great difference between an Allegorical exposition of Scripture, and an exposition of Allegorical Scripture: The first is that, which many Fathers, and schoolmen fail in, that is, when they allegorize plain Scriptures and Histories, seeking to draw out some secret meaning, other than appears in the words; and so will fasten many senses upon one Scripture. This is indeed unsafe, and is justly reprovable; for, this makes clear Scripture dark, and obtrudes meanings on the words, never intended by the Spirit; As, suppose one speaking of Goliath's combat and David's, should pass by the letter, 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. An exposition of an Allegorical 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, Matthew 13, Christ expounds 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, etc. 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 teaches how to draw plain doctrines out of allegories, and not to draw allegories out of plain histories, or doctrines.

2. It may be asked then, When are we to account a place of Scripture Allegorical, and are we to seek out some other meaning, than what at first appears? Answer.

First, When the literal proper meaning looks absurd, 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, etc. All which, if literally understood, were absurd and ridiculous; and therefore, the mistaking such Scriptures, has occasioned many errors, as that of the Anthropomorphites, attributing members, to wit, head, hands, feet, etc. to God; and passions, yes, infirmities, as anger, repenting, etc. because the Scripture speaking of God, after the manner of men, does Allegorically attribute to him, eyes, hands, wrath, etc.

2. These places of Scripture are to be accounted allegorical, which reach not the scope of edification, intended by them if literally understood; as when Christ has 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, You shall not muzzle the mouth of the ox, that treads out the corn. And so also, that and the like precepts, discharging the Jews, the sowing their fields with diverse grains, &c. which though they be not wholly allegorical, but have in the letter their own truth, yet, somewhat in these beyond what appears, was aimed at by the Spirit; for, says the Apostle, does God care for oxen? That is, that precept has 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 says, 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 agrees 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 answers 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 Matthew 3:10, when John is pressing repentance, he says, The axe is laid to the root of the tree, &c. And that parable of Christ's (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 me[illegible]tioned would follow, if this Song were literally and properly expounded, it must therefore be taken allegorically, and [reconstructed: the] doctrines must be drawn from its inside, or scope, when the [illegible] of the allegory is laid by.

But, 3. Because it is dangerous, to leave men to coin what expositions they please of such Scriptures, therefore as upon the one hand; it is 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 esteemed a well-grounded doctrine, drawn from such an allegory.

I shall, in order to our help in this, name five rules, whereof the last is safest.

First, Some allegories at the first view seem plain, and imprint their meaning on these that have the least capacity, that it may be known, at least, what in general they aim at; and therefore, such are left frequently in Scripture unexpounded, and are used to press most obvious truths, such is that of John (Matthew 3:10): The axe is laid to the root of the tree; and he has his fan in his hand, &c. The meaning of which, is at first obvious to be a peremptory certification pressing present repentance: So is the parable of the marriage (Matthew 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 between 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 has some analogy, and resemblance to these, as knowledge, activity, patience, &c. because, by our eye we see, by our hand we work, and by our feet we walk, and travel, &c. Thus are they transferred, to hold out some other thing than appears 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 is 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-tie 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 to show 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 Bride's scope (Chapter 5:10), and it is to describe Christ: And (Chapter 7:1) we would consider what is the Bridegroom's scope; and it is 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, and doctrines from it, do not only suit with the analogy of faith, and are not contrary to sound doctrine; but also suit with the intention of the Spirit there, and are agreeable to it: For the Holy Ghost under general commendations, may include all particulars, which may serve to make out the general; and so when the scope is to hold Christ out, as all desires, then whatever makes him appear desirable, and stands with the analogy of the expression, may well stand with that scope: This is sure, especially when negatively it is inferred; that is, when such a scope necessarily infers 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 held out to stand in a near relation together, and so to carry one towards each other, as being under such a relation; this will necessarily infer a covenant, and a union by faith upon the grounds of it, and some evidencing of the proofs of Christ's love, etc. because without these, that relation could never have been, nor can it without them be understood by us.

5. The last rule, which we call most sure, is this: Then we may safely conclude, that we have reached the true meaning of an allegorical Scripture, when from the Scripture in the same, or other places, agreeing with the scope of the present allegory, we gather in plain expressions what is meant thereby, or what was intended by the Spirit in such an allegorical expression; as when Christ clears the Parable of the Sower, he calls the seed the word, etc. which makes the meaning clear, and above question; Or, when a plain expression is mixed in with the allegory. So that expression (Chapter 1:1), Let him kiss me, etc. in the words following is expounded by a more plain expression, to wit, your loves are better, etc. From this we solidly gather that by kisses are meant love: 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, to wit, except in so far as the scope and meaning of the Spirit is known, and in so far as the allegory, or the several parts thereof agrees with, and conduces to the clearing and making 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; indeed, 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 attempt the making of it in some measure clear, relishing, amiable, and comfortable to God's people. And so we leave this conclusion.

The third conclusion and last is, That the doctrines which this Song yields 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 down: And if in its exposition, it resolves in the same meaning with other Scriptures, then must also the doctrines be the same; And therefore such doctrines concerning faith and manners, for believers' direction in all cases, as arises 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 endeavor to make this out, that when the doctrine of faith, repentance, diligence, etc. and such other doctrines as are in the Gospel, concerning the covenant, or Christ, are spoken of, you 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, etc. 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 held 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 show her duty, etc. and is not that same the scope here also? Only what is preceptively, or doctrinally delivered there, is here as it were acted in a sort of comedy, and compiled in a song, but still for the same end.

2. If the same allegories in other places of Scripture, will bear solid doctrines concerning Christ, his covenant, faith, etc. 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 is clear (Isaiah 5:2, Jeremiah 3, Matthew 22, Revelation 19:7) that the same allegories of vineyards, fruits and marriage, etc. 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 believer's faith and practice: Therefore it must be [reconstructed: 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 Psalm, it cannot be denied, 1. but that Psalm and this Song are to one scope, and of one style 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 and practice, which are in other plain Scriptures, are, and may be warrantably drawn from it, even as if it were plain Gospel: therefore must the doctrines be such which arise from this Song also, for that Psalm is used even by the Apostle (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, etc. Therefore what is more obscure, may be resolved in such also: for we may best know what kind of doctrines flows from what is obscure, by the places that are more clear, seeing God in the most dark Scriptures ordinarily has 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, etc. 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 and his church, may be gathered from paralleling some parts of it with other Scriptures: as if we compare that excellent description of Christ (Song of Solomon 5:10) with that which John sets down (Revelation 1:13), we will see a great resemblance between the two (if this last have not respect to the former) especially in that which is spoken about 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, etc., which are particularly so applied in the Epistles to the seven churches, chapters 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 the same Spirit that speaks here, in the particular description that is given of Christ and the Bride in their several parts, that these same particular properties may be aimed at; and may we not make use of such interpretations elsewhere given, for our help in the like particulars, and so also in other things?

6. Thus we argue, either this Song is so to be resolved, as has 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's dealing with his people, as also, of theirs with him, two unions, two marriages, etc.; or, 4. it must contain the same doctrines concerning faith, Christ, the covenant, the church, etc. which are contained in other Scriptures, and in the Gospel, which was the thing to be proven.

We have been the larger on this, to 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 in expression and strain differs, 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 breathe forth here, we may conceive that there is something odd and singular in this Song: but, as to the kind of doctrine here delivered, there is nothing new; and to imagine the contrary, were as if a man supposed, there behooved to be some strange liquor, or meat in curious-like glasses and dishes, because the master of a house might use variety of vessels, for the delectation of the feasters, yet still giving the same solid food and drink, though diversely 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 [reconstructed: 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 too precipitant, to say no more.

For further clearing and confirming of these propositions and conclusions, we shall answer some objections or questions which may be proposed concerning what is said.

First, it may be objected, if allegorical Scriptures be so to be expounded, and such doctrines to be drawn from them; then why are such Scriptures set down under such figurative expressions? Might they not be better in plain words? Or might not such plain Scriptures be rather expounded, which bear such doctrines with less difficulty?

Answer: If this were urged, it would not only reflect on this Song; but on many places of Scripture, and also, on the expounding of such Scriptures; indeed, 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 whatever way he takes to do this, sure, it is still the best, and it may warrant us to acquiesce in the way he has taken to speak his mind, that it is he that speaks. Yet, there may be good ends given of this his way, or weighty reasons (even for our benefit) why he speaks to his people in such terms, and language. First, here he puts all the conditions of a believer together, as in one map, which are more sparsely, and as it were, here and there, to be found elsewhere through the Scriptures; we have them here compiled together, in a sort of spiritual dependence one upon another, and in a connection 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 stirring up 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, and so to teach (as it were) to our senses, things which are not otherwise so obvious: for which cause, Christ often taught by parables, the greatest mysteries of the Gospel.

3. Thus not only the judgment is informed, but it serves the more 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 conduces the more to gain our affections to love such things as are here set out, therefore, 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 is 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 kept; similitudes are often retained, when plain truths are forgotten, as we may see in experience; indeed, the retaining of the similitude in the memory, does not only keep the words in mind, but helps to some acquaintance with the thing which is signified, and furthers us in understanding the manner, how such and such things, the Lord does to his people, are brought about.

5. Thus both the wisdom and care of God and his Spirit appears, who takes diverse ways to commend his truth to 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 to them the same thing; which is the reason why he has given diverse gifts and ways of holding forth his truth to 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 to the other. Indeed if God had delivered his truth only in obscure terms, the objection might seem to have some weight; but when he does 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 removes occasion of loathing from his Word, by putting it in some lovely artifice, in the manner of its delivery; and also, he does 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 makes the study of his Word delectable, when both the judgment and affections, are jointly wrought upon: and to show that all the believer's 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 makes the saddest matter sweet, by his manner of proposing it.

8. Also the Lord uses to keep the songs, and spiritual allowance of his own, somewhat veiled from the rest of the world; for they have meat to eat the world knows not of, that believers may see, and feed sweetly, where they discern nothing, and that they having this commented on by experience between him and them, may sing that song, which none other in the world can learn, as the 144000 do (Revelation 14:1). For thus it is said (Matthew 13:9-11), and so on, that Christ spoke in parables, that not only he might condescend to the weakness of his own, so as they might bear it (Mark 4:33-34), but also, that others, seeing might see, and not perceive: often that same way which his own gets good of, proves 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 uses, because it is his; and if they will love the Word, not as so, or so proposed, but as it comes from him, and is his, and as such humbly receive it, as being that which (though it seem to others foolishness, yet) makes them wise to salvation. The mockers taunted Ezekiel's message under this notion, that he spoke 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 (as it is likely) others stumbled also. By all which, we may see why the Lord has so compacted together, plain useful doctrines, under such expressions in this Song; and also, why our undertaking to open it, may be well construed, even though these 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 to us, as will not anywhere else be found.

Objection 2. If any say, the raising of such gospel doctrines, makes this Song look more like the Gospel of the New Testament, than a song of the Old. Answer 1.

Is it the worse, that it 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 than 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, etc. which are the same now as then; was not Christ the same to them as to us? Had they not the same Spirit, covenant, etc. 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 has 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, nor church; we being grafted in that same stock which they once grew upon, and being by faith heirs of the same promises, which sometime they possessed.

Object. 3. If any should yet doubt, if Solomon knew or intended such doctrines as these, and that therefore, they cannot be well digested, if drawn from this Song, beyond his mind and meaning. Ans. 1. Our great purpose is to know what the Spirit intended, and not what Solomon understood; and if this is 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. Indeed, suppose Solomon and other prophets should be ignorant, in a great measure, of the meaning of such things, as the Spirit foretold by them (as it is not impossible in some extraordinary things, especially when their knowledge in these was not essential to the truth of their prophecy, for they might have a kind of nescience in the particulars, though they were sure 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 spoke many of the Gospel truths, which in particular they might not so fully know, as we do now, when these prophecies are fulfilled; yet was it never doubted, but the most deep mysteries of the Gospel, were contained in their prophecies.

Yet, 4. We say there is no ground to think, but Solomon knew much of the mind of the Spirit in this Song, indeed, more than many learned men nowadays. 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 human; as his books, particularly, Proverbs 4:8-9 chapters, in his description of Christ, the substantial wisdom of the Father, etc. do show: and can it be thought, he wrote this book, without any sense of what he wrote? 2. Can it be thought, but he aimed what he wrote here at a scope? And that afterward himself made use of it, for his edification and comfort? Which could not be done, if he had not understood the most of these Gospel mysteries, upon which all this sweet conference between Christ and believers, is founded. 3. His writing in such terms shows, that the words were not ignorantly fallen upon; but he, having knowledge of all herbs, spices, etc. and how to apply them to spiritual things, pitched upon these as the most pertinent similitudes, which are therefore by the special wisdom of the Spirit, made use of in this Song, as in other his writings; indeed, certainly his knowledge, how spiritual mysteries are couched up in these similitudes, and represented by them, was beyond what we can reach to now; and therefore we dare not insist, or be peremptory in the particular application of these similitudes. 4. The subject of this Song not being prophetical, but narrative and doctrinal, containing such exercises, as might be, and certainly were found in believers, even then, and such dispensations as they used to meet with, will any say he was a stranger to them, seeing there was access to know these much better, than prophecies of things which were to come? Indeed, 5. Is there anything 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 artful 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 venture to draw the same doctrines concerning Christ, the Gospel, church, etc. from it, that are to be found in other more clear and plain Scriptures. One of the Fathers (Athanasius, in Synopsis) comparing this Song with other Scriptures of the Old Testament, says, it is as John the Baptist among the prophets, other Scriptures speak of Christ as coming, (says he) and afar off; this speaks of him, and to him, as already come, and near at 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 Ephesians 5 makes it a compend and copy of the spiritual marriage with Christ. And Bodius in Ephesians, page 114, says, it's ipsius fidei, et Religionis Christianae, medulla.

If it be said, if we interpret this Song after this manner, then all the observations will run upon believers' cases only; which would seem to say, that no doctrines may be drawn from it, for the edification of those who are yet unrenewed; and what use can it then be of, to them, who yet are the greater part in the church?

1. Ans. The Gospel has 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 has 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 holds forth the way he uses with his own, when they have wronged him by sin, which is to humble them and bring them to repentance, before 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 intends 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 founding of peace, as to this, is brought about after the same manner.

5. From such places, as speak directly of 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 conduct is commendable, it is a copy and pattern to all, even as examples and precepts are ordinarily given in common to all, and serve to direct every one in what they should 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 a universal obligation upon all, and in such things wherein she falls through infirmity, her conduct serves well to deter all from these evils.

In the last place, for better understanding of the subject of this Song, we would take along with us, 1. some observations. 2. some rules.

1. The subject thereof is to hold forth the mutual and interchangeable exercise, and out-lettings of love, as well between Christ and particular believers, as between him and the Church: As also, his various dispensations to the Bride, her diverse conditions and tempers, and both his and her conduct under them, and her out-gates.

2. The manner how this sweet subject is set down, is by way of dialogue, in several conferences, after a dramatic way (as it is called) because thus the mutual love of these parties, is best expressed: In which there are, 1. The principal parties in the discourse. 2. Others as friends or attendants waiting on: In the Gospel (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 25:1-2). There is also mention made of a mother (Galatians 4:26), which has 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, among priests, Apostles, ministers, etc.

We will find all these parties in this Song, acting their several parts.

First, The Bridegroom is Christ (John 3:24), 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 (Matthew 22:1-2, etc.). He is the Lamb, to whose marriage the hearers of the Gospel are invited (Revelation 19:9 and Psalm 45). He is the King to whom the Queen is to be brought after she is adorned; by this name he is also styled in this Song, the King (Chapter 1:4, 12, etc.) and the beloved; These, and such titles are given to him, which cannot be understood to be attributed to any but to Christ only, by believers.

2. The Bride is the Church, and every believer in diverse considerations (as is said before) who are married to Christ, and are to be made ready and adorned for the solemnizing of the marriage. Of the nature of this marriage see more, Chapter 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 the watchmen, trusted with the oversight and edification of others, spoken to (Chapter 2:15) and spoken of (Chapter 3:3).

4. The virgins, or children of the marriage-chamber, are here called daughters of Zion (Chapter 3:11), and of Jerusalem (many of whom are weak, ready to stumble (Chapter 1:6), and of little knowledge (Chapter 5:9), and ready to stir up the Bridegroom (Chapter 3:5)), and the virgins that love Christ (Chapter 1:3), and the upright (Chapter 1:4).

5. The mother is the universal visible Church, wherein are many true believers, who are converted to Christ by the Word and ordinances dispensed therein, and to which also many hypocrites belong as members.

6. The children of the promise, are true virgins that love Christ; the children of the bond-woman, and the flesh, are unrenewed professors in the Church, as also, false teachers, who act their part here likewise (Chapter 1:6 and 2:15 and 5:7).

3. This conference, as it is between Christ and the believer, is followed as between 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 are used between most loving parties, who live exercising conjugal love, most kindly and intimately together. The reason of which is, 1. To show the near union that is between Christ and his Church; there is a relation, and a most near relation between them, that is not between him and any others. 2. To show 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 is to sweeten every piece of exercise, the believer meets with; indeed, to make all dispensations digest the better, seeing they are dispensed, and ordered by such a loving husband. 4. It is for warming the believer's heart the more to Christ, and to make this Song heartsome and delightsome, that so believers may have always a marriage-song, and every night may be to them as a marriage-night.

4. The purpose or subject of this Song, is Christ, and divine things of all sorts; but mainly the experiences of grown Christians, held forth in most noble and lively expressions, as was before a little cleared.

5. The scope of all is, to express the desirableness of fellowship with the bridegroom, and how the bride thirsts and longs 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, does here begin the conference, verse 2. Let him kiss me, etc.

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, etc. (as being the most lively that can express that relation, and most apposite for entertaining of mutual love) are here made use of. 2. The manner of expression is something obscure, though sweet, that so the Lord's people may be stirred up to painfulness, and diligence in searching out his mind; and also, because the mysteries here contained, are great, and cannot, as they are in themselves, be conceived: Therefore that they may be illustrated, parables are used, 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 does 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, to which these expressions are to be applied. 4. Often these same expressions, are made use of in one place, in speaking to the bridegroom, and in another speaking to the bride, he calling her chief among the daughters, and she him chief among the sons, but in a different sense; for, he styles her from his acceptation of her, and from his imputation, and communication of his graces to her: But she styles him from his own excellence 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 along with us in our proceeding, are these:

First, We would find out, who speaks in every passage of this Song; for this serves much to clear what is spoken.

2. We would carefully ponder, what is the purpose of the Spirit in every part thereof.

3. We must apply, and conform expressions to the scope, and expound them by it, and not stick too much in following of every thing, which these allegories seem to bear; but draw the doctrines from them, being compared with the scope, and other places of Scripture, not insisting too far upon the similitudes.

4. We are to take special notice of the bride's frame, in her manner of speaking; For we may observe, that often in the vehemence of her passionate love, she breaks out without any seen connection, or order, as Chapter 1:2, and by cut, broken, and vehement expressions, in her diverse frames and tender fits, as her case is up or down, (abruptly, as it were) she uses 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, where the purpose makes most for it, as has been said.