A37032:111
Clavis cantici, or, An exposition of the Song of Solomon by James Durham ...
Edinburgh: printed by George Swintoun and James Glen, 1668
Title page: Internet Archive scan of the Early English Books microfilm
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
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, Matth. 3. 10. The axe is laid to the root of the tree; and he hath his fan in his hand, &c. The meaning whereof, is at first obvious to be a peremptory certification pressing present repentance: So is the Parable of of the marriage, Matth. 22. 1. which at first view, appears to be understood of espousing Believers to Christ as their husband: And so Christ's command to take up the cross, &c. These, as to their meaning, are obvious; and we think such is this Song in it's general series; the very reading of it seems to imprint, that Christ and his people must be taken up as the parties, and the love here spoken of, must be such, as is betwixt them; and though particular expressions be dark, thus far it is obvious.
First, Some Allegories at the first view seem plain, and imprint their meaning on these that have the least capacity, that it may be known, at least, what in general they aim at; And therefore, such are left frequently in Scripture unexpounded, and are used to presse most obvious truths, such is that of Iohn, Matth. 3. 10. The axe is laid to the root of the tree; and he hath his fan in his hand, &c. The meaning whereof, is at first obvious to be a peremptory certification pressing present repentance: So is the Parable of of the marriage, Matth. 22. 1. which at first view, appears to be understood of espousing Believers to Christ as their husband: And so Christ's command to take up the crosse, &c. These, as to their meaning, are obvious; and we think such is this Song in it's general series; the very reading of it seems to imprint, that Christ and his people must be taken up as the parties, and the love here spoken of, must be such, as is betwixt them; and though particular expressions be dark, thus far it is obvious.
2. The meaning of an Allegory, may be gathered from the common use of such phrases and expressions, in our common use, so kissing and embracing, &c. 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 ⟨p. 26⟩of the new man, that hath 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 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.
2. The meaning of an Allegory, may be gathered from the common use of such phrases and expressions, in our common use, so kissing and embracing, &c. signifie love, and are expressions of mutual affection. In an Allegory then, these, and such like, are to expresse analogically some spiritual thing, answerable in our spiritual life to such things in our bodily life: Thus they expresse spiritual love, and the sense of it. Thus eyes, hands, feet, &c. applyed to God, denote some singular property in him: If Allegorically applyed to Believers, they denote some qualification ⟨p. 26⟩of the new man, that hath some analogy, and resemblance to these, as knowledge, activitie, patience, &c. because, by our eye we see, by our hand we work, and by our feet we walk, and travel, &c. Thus are they transferred, to hold out some other thing than appeareth at first from the words, and the work of the Interpreter is to bring out the scope and matter in plain expressions, that it may look like the thing it is, and which is aimed at as the scope.
3. It's helpful in expounding of Allegories, to know how such phrases are expounded in other places; as when some things are spoken of David, that cannot literally agree to David, then see who is meant, in other places of Scripture, by him. If it cannot be known what is meant by a marriage-tie here, seeing it can be no humane thing, see what other spiritual marriage is spoken of in any other place of Scripture, and who are the parties, and this is to be expounded by that.
3. It's helpful in expounding of Allegories, to know how such phrases are expounded in other places; as when some things are spoken of David, that cannot literally agree to David, then see who is meant, in other places of Scripture, by him. If it cannot be known what is meant by a marriage-tye here, seing it can be no humane thing, see what other spiritual marriage is spoken of in any other place of Scripture, and who are the parties, and this is to be expounded by that.
4. Being to interpret any Allegorical place of Scripture, we would see, not only to the scope of all Scripture, and the analogy of Faith in general; but to the scope of the Spirit in that place: As for example, If we would understand what is intended by the Parable of the Prodigal, we would first consider the scope, which is to show God's ready welcoming of a sinner, and then level the exposition, as serving to illustrat 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 Bridegroom's scope; and it's to describe her. So then it agrees with the scope, to open these places, & apply them to what is commendable in him, and her: And thus the Exposition, and Doctrines from it, do not only suit with the analogy of Faith, and are not contrary to found 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 what ever makes him appear desirable, and standeth with the analogy of the expression, may well stand with that scope: This is sure, especially when negatively it's inferred; that is, when such a scope necessarily inferreth such a Doctrine, and when that scope could not be attained, if such a ⟨p. 27⟩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 one towards each other, as being under such a relation; this will necessarily infer a covenant, and an union by saith upon the grounds of it, and some evidencing of the proofs of Christ's love, &c. because without these, that relation could never have been, nor can it without them be understood by us.
4. Being to interpret any Allegorical place of Scripture, we would see, not only to the scope of all Scripture, and the analogy of Faith in general; but to the scope of the Spirit in that place: As for example, If we would understand what is intended by the Parable of the Prodigal, we would first consider the scope, which is to shew God's ready welcoming of a sinner, and then lavel the exposition, as serving to illustrat that scope. So we would consider what is the Brides scope, Chap. 5. 10. and it's to discribe Christ: And Chap. 7. 1. we would consider what is the Bridegroom's scope; and it's to discribe her. So then it agrees with the scope, to open these places, & apply them to what is commendable in him, and her: And thus the Exposition, and Doctrines from it, do not only sute with the analogy of Faith, and are not contrare to found Doctrine; but also sute with the intention of the Spirit there, and are agreeable to it: For the Holy Ghost under general commendations, may include all particulars, which may serve to make out the general; and so when the scope is to hold Christ out, as all desires, then what ever makes him appear desirable, and standeth with the analogy of the expression, may well stand with that scope: This is sure, especially when negatively it's inferred; that is, when such a scope necessarily inferreth such a Doctrine, and when that scope could not be attained, if such a
5. The last rule, which we call most sure, is this: Then we may safely conclude, that we have reached the true meaning of an Allegorical Scripture, when from the Scripture in the same, or other places, agreeing with the scope of the present Allegory, we gather in plain expressions what is meant thereby, or what was intended by the spirit in such an Allegorical expression; as when Christ clears the Parable of the Sower, he calleth the seed the word, &c. which makes the meaning clear, and above question; Or, when a plain expression is mixed-in with the Allegory. So that expression, Chap. 1. 1. Let him kiss me, &c. in the words following is expounded by a more plain expression, to wit, thy loves are better, &c. Hence we solidly gather that by kisses are meant love: and this Doctrine is sure, Christ's love is vehemently desired by the Bride. These 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 agreeth with, and conduceth to the clearing and making up of the known scope.
5. The last rule, which we call most sure, is this: Then we may safely conclude, that we have reached the true meaning of an Allegorical Scripture, when from the Scripture in the same, or other places, agreeing with the scope of the present Allegory, we gather in plain expressions what is meant thereby, or what was intended by the spirit in such an Allegorical expression; as when Christ clears the Parable of the Sower, he calleth the seed the word, &c. which makes the meaning clear, and above question; Or, when a plain expression is mixed-in with the Allegory. So that expression, Chap. 1. 1. Let him kisse me, &c. in the words following is expounded by a more plain expression, to wit, thy loves are better, &c. Hence we solidly gather that by kisses are meant love: and this Doctrine is sure, Christ's love is vehemently desired by the Bride. These wayes for finding out what is the sense of such Scriptures, are safe; and therefore, that saying, Symbolick Scriptures are not Argumentative, is to be understood with a limitation, to wit, except in so far as the scope and meaning of the spirit is known, and in so far as the Allegory, or the several parts thereof agreeth with, and conduceth to the clearing and making up of the known scope.
All these 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 it's meaning, be not so fully reached; which is not the thing we dare promise, but humbly to essay the making of it in some measure clear, relishing, amiable, and comfortable to God's people. And so we leave this Conclusion.
All these wayes going together, and taken along with us, we may through God's blessing, undertake the opening of this Song, and draw Doctrines from it so expounded; not only agreeable to other Scriptures, and the analogy of faith, but also as agreeable to the Scope of this Song; yea, even the scope of such a portion of it, though possibly every expression in it's meaning, be not so fully reached; which is not the thing we dare promise, but humbly to essay the making of it in some measure clear, relishing, amiable, and comfortable to God's people. And so we leave this Conclusion.
The 3. Conclus. and last is, That the Doctrines which this Song 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 Christs love to his Church, and people, and their exercises, are set down: And if in it's exposition, it resolve in the same meaning with other Scriptures, then must also the Doctrines be the same; And therefore such Doctrines concerning faith and manners, for Believers direction in all cases, as ariseth from the Gospel, and other plain Scriptures, Psalms, and Histories, may be solidly drawn from this Song: And such when they are drawn are solid (being according to the foresaid general rules) and weight is to be laid on them, in a Christian walk. We shall therefore endeavour to make this out, that when the Doctrine of faith, repentance, diligence, &c. and such other Doctrines as are in the Gospel, concerning the Covenant, or Christ, are spoken of, ye may not think it strange, nor unsuitable to this Song. And therefore we say,
The 3. Conclus. and last is, That the Doctrines which this Song yeeldeth for all conditions, and which for Believers use are to be drawn from it, are the same plain, solid, spritual truths which are drawn from other Scriptures, wherein Christs love to his Church, and people, and their exercises, are set down: And if in it's exposition, it resolve in the same meaning with other Scriptures, then must also the Doctrines be the same; And therefore such Doctrines concerning faith and manners, for Believers direction in all cases, as ariseth from the Gospel, and other plain Scriptures, Psalms, and Histories, may be solidly drawn from this Song: And such when they are drawn are solid (being according to the foresaid general rules) and weight is to be laid on them, in a Christian walk. We shall therefore endeavour to make this out, that when the Doctrine of faith, repentance, diligence, &c. and such other Doctrines as are in the Gospel, concerning the Covenant, or Christ, are spoken of, ye may not think it strange, nor unsuitable to this Song. And therefore we say,
First, If the Doctrines be 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 show her duty, &c. and is not that same the scope here also? Only what is preceptively, or doctrinally delivered there, is here as it were acted in a sort of Comedy, and compiled in a Song, but still for the same end.
First, If the Doctrines be suitabe to the scope, and matter contained in this Song, then they are sure and solid, and weight is to be laid upon them: But the Doctrines concerning Christ's love to, and care of, his Church, and concerning her exercising of faith, repentance, &c. are suitable to the scope, and agreeable to the matter of it. Or thus, If the scope and matter of this Song, do agree with the Gospel (I call the Gospel what in the New Testament is more fully holden forth and more clearly) in the scope and matter of it; Then must the Doctrines which arise from it, be the same with these that rise from the Gospel: but the first is true, as is formerly cleared, therefore must this last be so also. And what is the scope of the Gospel, but to set forth Christ's love to his Church? to shew her duty, &c. and is not that same the scope here also? Only what is preceptively, or doctrinally delivered there, is here as it were acted in a sort of Comedy, and compiled in a Song, but still for the same end.
2. If the same Allegories in other places of Scripture, will bear solid Doctrines concerning Christ, his covenant, faith, &c. even such as are in plain Scriptures; then must this Song do the like, seeing it is the word of God, tending to the same scope with these. But it's clear, Isa. 5. 2. Jer. 3. Matth. 22. Rev. 19. 7. that the same Allegories ⟨p. 29⟩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 •o here; for though this Song be larger, and is made up of moe Allegories together, that will not alter the nature of it, or of the Doctrines, which must be drawn from it.
2. If the same Allegories in other places of Scripture, will bear solid Doctrines concerning Christ, his covenant, faith, &c. even such as are in plain Scriptures; then must this Song do the like, seing it is the word of God, tending to the same scope with these. But it's clear, Isa. 5. 2. Ier. 3. Matth. 22. Rev. 19. 7. that the same Allegories ⟨p. 29⟩of Vineyards, Fruits and Marriage, &c. are used and to the same scope with this, and are made use of to yeeld solid Doctrines concerning faith, fruitfulnesse, and other Doctrines bebelonging to a Believers faith and practice: Therefore it must be •o here; for though this Song be larger, and is made up of moe Allegories together, that will not alter the nature of it, or of the Doctrines, which must be drawn from it.
3. If we compare this Song, with the 45 Psalm, it cannot be 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 and practice, which are in other plain Scriptures, are, and may be warrantably drawn from it, even as if it were plain Gospel: Therefore must the Doctrines be such which arise from this Song also, for that Psalm is used even by the Apostle, Heb. 1. 8, 9. to confirm the great truths of the Gospel.
3. If we compare this Song, with the 45 Psalm, it cannot be denyed, 1. But that Psalm and this Song are to one scope, and of one stile or strain, in prosecuting that scope; It's a Song of love for the King, and a spiritual marriage is the subject thereof, as is clear from the very reading of it. 2. It cannot be denyed, but that solid proofs and Doctrines, concerning many points of faith and practice, which are in other plain Scriptures, are, and may be warrantably drawn from it, even as if it were plain Gospel: Therefore must the Doctrines be such which arise from this Song also, for that Psalm is used even by the Apostle, Heb. 1. 8, 9. to confirm the great truths of the Gospel.
4. If this whole Song be one piece, and of one nature, driving all along the same general scope, then such Doctrines, as the places in it which are clear, do 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 insert some plain passages, or given some hints of his mind, to be as a key for opening all the rest. Now if we will for instance, consider some such places as these, My beloved is mine, &c. I called, but he gave me no answer, they 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.
4. If this whole Song be one piece, and of one nature, driving all along the same general scope, then such Doctrines, as the places in it which are clear, do yeeld; Such, I say, must be contained (if we could discern them) in these places of it which are most obscure: But what is most plain in this Song, speaks out such plain Doctrines, experiences, &c. Therefore what is more obscure, may be resolved in such also: For we may best know what kind of Doctrines floweth from what is obscure, by the places that are more clear, seing God in the most dark Scriptures ordinarily hath insert some plain passages, or given some hints of his mind, to be as a key for opening all the rest. Now if we will for instance, consider some such places as these, My beloved is mine, &c. I called, but he gave me no answer, they yeeld plain Doctrines, as other plain Scriptures do: And therefore, seing it's one continued Song, and each of these dark, and plain places answer one another, to continue the series of the Discourse upon the same subject, we may know by what is plain, how to understand what is couched, within that which is more dark.
5. As one piece of the Allegory is to be resolved, so by proportion must all the rest, there being one thread and scope: Now that some pieces of the Allegory, may be expounded in ⟨p. 30⟩clear Doctrines, concerning Christ, and his Church, may be gathered from paralleling some parts of it with other Scriptures: As if we compare that excellent description of Christ, Chap. 5. 10. with that which John sets down, Rev. 1. 13. we will see a great resemblance betwixt the two (if this last have not respect unto the former) especially in that which is spoken anent his feet, and legs, and his countenance; But it is certain, that description, Rev. 1. 13. is given him with a purpose to describe him, and to set out the several attributes, and excellent qualities, he is furnished with, as Omniscience by his eyes, Justice by his legs, walking surely; Omnipotence by his arms, &c. which are particularly so 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 the same spirit that speaks here, in the particular description that is given of Christ, and the Bride in their several parts, that these same particular properties may be aimed at; and may we not make use of such interpretations else where given, for our help in the like particulars, and so also in other things?
5. As one piece of the Allegory is to be resolved, so by proportion must all the rest, there being one threed and scope: Now that some pieces of the Allegory, may be expounded in ⟨p. 30⟩clear Doctrines, concerning Christ, and his Church, may be gathered from paralleling some parts of it with other Scriptures: As if we compare that excellent description of Christ, Chap. 5. 10. with that which Iohn sets down, Rev. 1. 13. we will see a great resemblance betwixt the two (if this last have not respect unto the former) especially in that which is spoken anent his feet, and legs, and his countenance; But it is certain, that description,
6. Thus we argue, Either this Song is so to be resolved, as hath been said, and such Doctrines are to be drawn from it, as arise from the Gospel, for expressing the way of Believers with Christ, and his with them; Or then, 1. There are no Doctrines to be drawn from it, but this Song is a 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 it's 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, &c. Or, 4. It must contain the same Doctrines concerning faith, Christ, the Covenant, the Church, &c. which are ⟨p. 31⟩contained in other Scriptures, and in the Gospel, which was the thing to be proven.
6. Thus we argue, Either this Song is so to be resolved, as hath been said, and such Doctrines are to be drawn from it, as arise from the Gospel, for expressing the way of Believers with Christ, and his with them; Or then, 1. There are no Doctrines to be drawn from it, but this Song is a meer Complement, and but ignorantly, with holy blind affection to be sung, which is absurd; Or, 2. The Doctrines are but to be guessed at, and so the truth of them is only conjectural, which will come neer the former absurdity, and spoil the Believer of any solid edification, he could have from it; Or, 3. It must contain such a kind of love, such cases and Doctrines concerning Christ and Believers, which are different from the Gospel, and the cases of Saints plainly recorded elsewhere: Now this would necessitate an uncertainty of it's meaning, and hazard the coyning of two wayes of Christ's dealing with his people, as also, of theirs with him, two Unions, two Marriages, &c. Or, 4. It must contain the same Doctrines concerning faith, Christ, the Covenant, the Church, &c. which are ⟨p. 31⟩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 differeth, they conclude there must be some uncouth, strange and odd thing here. It is true, if we look to the degree of warm affections, that breath forth here, we may conceive that there is something odd, and singular in this Song: But, as to the kind of Doctrine here delivered, there is nothing new; and to imagine the contrary, were as if a man supposed, there behoved to be some strange Liquor, or Meat in curious-like Glasses, and Dishes, because the Master of an house might use variety of Vessels, for the delectation of the Feasters, yet still giving the same solid food and drink, though diversly prepared; Or, as if a man would suppose, Paul and Barnabas, Christ our Lord, and John, did Preach different Gospels, because they were of different Gifts, and had a different manner of expression. 2. On th• other hand, some are ready to cast at this Book as useless, because they see not plain truths at the first in it, and possibly think all endeavours to expound it, or draw Doctrines from it, but a guessing, and are ready to offend, when they meet with nothing but some such truths as are obvious in some other Scriptures. This wrongs the worth, and divine authority of this Scripture also, and though many (and we among others) may mis-apply somethings in this Song, yet to say they cannot be rightly applied, or that such Doctrines as we have before mentioned, are not native to it, is too precipitant, to say no more.
We have been the larger on this, to obviat two extreams, that men are given to follow, in reference to this Song. 1. Some loathing plain truths, which are plainly delivered in Scriptures, properly to be taken; and because this in expression and strain differeth, they conclude there must be some uncouth, strange and odd thing here. It is true, if we look to the degree of warm affections, that breath forth here, we may conceive that there is something odd, and singular in this Song: But, as to the kind of Doctrine here delivered, there is nothing new; and to imagine the contrary, were as if a man supposed, there behoved to be some strange Liquor, or Meat in curious-like Glasses, and Dishes, because the Master of an house might use variety of Vessels, for the delectation of the Feasters, yet still giving the same solid food and drink, though diversly prepared; Or, as if a man would suppose, Paul and Barnabas, Christ our Lord, and Iohn, did Preach different Gospels, because they were of different Gifts, and had a different manner of expression. 2. On th other hand, some are ready to cast at this Book as uselesse, because they see not plain truths at the first in it, and possibly think all endeavours to expound it, or draw Doctrines from it, but a guessing, and are ready to offend, when they meet with nothing but some such truths as are obvious in some other Scriptures. This wrongs the worth, and divine authority of this Scripture also, and though many (and we among others) may mis-apply somethings in this Song, yet to say they cannot be rightly applyed, or that such Doctrines as we have before mentioned, are not native to it, is too precipitant, to say no more.
For further clearing and confirming of these propositions and conclusions, we shall answer some Objections or Questions which may be proposed concerning what is said.
