A37032:130
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.
3. Thus not only the judgement is informed, but it serveth the more to work on our affections, both to convince us of, and to debtor us, from, what is ill, when it is proposed indifferently in an Allegory, as Nathan in his Parable to David did: And also, it conduceth the more to gain our affections to love such things as are here set out, wherefore, even Heaven it self is so described from similitudes of such things as are in account with men, Rev. 21. 22. And Christs Love becomes thus more comfortable, and our relation to him the more kindly-like, when it's illustrat by Marriage, and the kindly expressions of a Husband and Wife; for this also, God is compared to a Father, and his pity to a ⟨p. 33⟩fathers pity to children, to make it the more sensible, and comfortable.
3. Thus not only the judgement is informed, but it serveth the more to work on our affections, both to convince us of, and to deterr us, from, what is ill, when it is proposed indifferently in an Allegory, as Nathan in his Parable to David did: And also, it conduceth the more to gain our affections to love such things as are here set out, wherefore, even Heaven it self is so described from similitudes of such things as are in account with men, Rev. 21. 22. And Christs Love becomes thus more comfortable, and our relation to him the more kindly-like, when it's illustrat by Marriage, and the kindly expressions of a Husband and Wife; for this also, God is compared to a Father, and his pity to a ⟨p. 33⟩fathers pity to children, to make it the more sensible, and comfortable.
4. Thus also any knowledge that is attained, or any impression that is made, is the better fixed and kept; similitudes are often retained, when plain truths are forgotten, as we may see in experience; yea, the retaining of the similitude in the memory, doth not only keep the words in mind, but helps to some acquaintance with the thing which is signified, and furthereth us in understanding the manner, how such and such things, the Lord doth to his People, are brought about.
4. Thus also any knowledge that is attained, or any impression that is made, is the better fixed and keeped; similitudes are often retained, when plain truths are forgotten, as we may see in experience; yea, the retaining of the similitude in the memory, doth not only keep the words in mind, but helps to some acquaintance with the thing which is signified, and furthereth us in understanding the manner, how such and such things, the Lord doth to his People, are brought about.
5. Thus both the wisdom and care of God and his Spirit appeareth, who taketh diverse 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 be more taking expressions, commend unto them the same thing; which is the reason why he hath given diverse 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.
5. Thus both the wisdom and care of God and his Spirit appeareth, who taketh diverse wayes to commend his truth unto men, and to gain them to the love of it, that they who will not be affected with plain truth, he may be more taking expressions, commend unto them the same thing; which is the reason why he hath given diverse Gifts and wayes of holding forth his truth unto Ministers; some have one way, like sons of Thunder; some another, like sons of Consolation; and yet all to carry on the same end, that the one may be helpfull unto the other. Indeed if God had delivered his truth only in obscure terms, the objection might seem to have some weight; but when he doth it both in plain and obscure wayes, this is his condescendency and wisdom, by all means seeking to gain some.
6. Thus also the Lord removeth occasion of loathing from his Word, by putting it in some lovely Artifice, in the manner of it's delivery; and also, he doth hereby provoke his people to more diligence, in searching after the meaning of it; It being often our way to esteem least of what is most obvious, and most of that which is by some pains attained.
7. Thus also the Lord maketh the study of his Word delectable, when both the judgment and affections, are jointly wrought upon: And to show that all the Believers conditions may be matter of a sweet song to him, whereas somethings, if plainly laid down, would not be so cheerfully digested: Thus he maketh the saddest matter sweet, by his manner of proposing it.
7. Thus also the Lord maketh the study of his Word delectable, when both the judgment and affections, are joyntly wrought upon: And to shew that all the Believers conditions may be matter of a sweet song to him, whereas somethings, if plainly laid down, would not be so cheerfully digested: Thus he maketh the saddest matter sweet, by his manner of proposing it.
8. Also the Lord useth to keep the Songs, and spiritual allowance of his own, somewhat veiled from the rest of the world; ⟨p. 34⟩for they have meat to eat the world knoweth not of, that Believers may see, and feed sweetly, where they discern nothing, and that they having this Commented on by experience betwixt him and them, may sing that Song, which none other in the world can learn, as the 144000 do, Rev. 14. 1. for thus it's said, Math. 13. 9, 10, 11, &c. that Christ spake in Parables, that not only he might condescend to the 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, p•oveth a stumbling to others, through their own corruption.
8. Also the Lord useth to keep the Songs, and spiritual allowance of his own, somewhat vailed from the rest of the world; ⟨p. 34⟩for they have meat to eat the world knoweth not of, that Believers may see, and feed sweetly, where they discern nothing, and that they having this Commented on by experience betwixt him and them, may sing that Song, which none other in the world can learn, as the 144000 do, Rev. 14. 1. for thus it's said, Math. 13. 9, 10, 11, &c. that Christ spake in Parables, that not only he might condescend to the weaknesse of his own, so as they might bear it, Mark 4. 33, 34. but also, that others, seeing might see, and not perceive: Often that same way which his own gets good of, p•oveth a stumbling to others, through their own corruption.
9. There may be also something of Gods design here, to try the humility and 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 seem to others foolishness, yet) makes them wise unto Salvation. The mockers taunted Ezekiel's Message under this notion, that he spake Parables, Ezek. 20. 49. but Z•ch. 11. 10, 11. when the Prophet broke the two Staves (which was a dark and mysterious-like action) the poor of the flock waited on him, when (as it's like) others stumbled also. By all which, we may see why the Lord hath so compacted together, plain useful Doctrines, under such expressions in this Song; and also, why our undertaking to open it, may be well constructed, even though these same 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 any where else be found.
9. There may be also something of Gods design here, to try the humility and since•ity of his people, if they will stoop to every way he useth, because it's his; and if they will love the Word, not as so, or so proposed, but as it cometh from him, and is his, and as such humbly receive it, as being that which (though it seem to others foolishnesse, yet) makes them wise unto Salvation. The mockers taunted Ezekiel's Message under this notion, that he spake Parables, Ezek. 20. 49. but Z•ch. 11. 10, 11. when the Prophet broke the two Staves (which was a dark and mysterious-like action) the poor of the flock waited on him, when (as it's like) others stumbled also. By all which, we may see why the Lord hath so compacted together, plain useful Doctrines, under such expressions in this Song; and also, why our undertaking to open it, may be well constructed, even though these same truthes may elsewhere as clearly arise; yet, these truths are here in such a way connected together, and so not only proposed, but also commended unto us, as will not any where else be found.
Obj. 2. If any say, the raising of such Gospel-Doctrines, makes this Song look more like the Gospel of the New Testament, than a Song of the Old. Ans. 1.
Is it the worse, that it look like the Gospel? Or, are not such Doctrine• (if they follow from it) the better & more comfortable? Certainly there is no Doctrine, more edifying and comfortable to Believers, and more like, or more becoming Christs way with Believers, or their's with him (which is the scope and subject of this ⟨p. 35⟩Song) then Gospel-Doctrines are. High soaring words of vanity, and mysteries having nothing but an empty sound, are much more unlike this spiritual Song, t•an these. 2. If it set out Christs way to Believers, even under the Old Testament, and Believers way of keeping communion with God even then; is not that the same Gospel-way which we have now? Their faith and communion with God, stood not in the outward Ceremonies, which were Typical; but in the exercise of inward Graces, faith, love, &c. which are the same now as then; Was not Christ the same to them as to us? Had they not the same Spirit, Covenant, &c. and so the cases and experiences of, or incident to Believers then, are also applicable to us now? That Christ was then to come, and hath now suffered, and that the way of revealing him then, was some way different from that we have now, will not make another Gospel, Covenant, Faith, yea, nor Church; we being grafted in that same Stock which they once grew upon, and being by Faith Heirs of the same promises, which sometime they possessed.
Object. 3. If any should yet doubt, if Solomon knew or intended such Doctrines as these, and that therefore, they cannot be well digested, if drawn from this Song, beyond his mind and meaning. • Ans. 1. Our great purpose is to know what the Spirit intended, and not what Solomon understood; and if this be the Spirit's intention, to set out Christ's way with his Church; then such Doctrines as agree therewith, must be agreeable to his meaning. 2. Yea, suppose Solomon and other Prophets should be ignorant, in a great measure, of the meaning of such things, as the Spirit foretold by them (as it is not impossible in some extraordinary things, especially when their knowledge in these was not essential to the truth of their Prophecy, for they might have a kind of nescience in the particulars, though they were sure the thing• 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?
Object. 3. If any should yet doubt, if Solomon knew or intended such Doctrines as these, and that therefore, they cannot be well digested, if drawn from this Song, beyond his mind and meaning. • Ans. 1. Our great purpose is to know what the Spirit intended, and not what Solomon understood; and if this be the Spirit's intention, to set out Christ's way with his Church; then such Doctrines as agree therewith, must be agreeable to his meaning. 2. Yea, suppose Solomon and other Prophets should be ignorant, in a great measure, of the meaning of such things, as the Spirit foretold by them (as it is not impossible in some extraordinary things, especially when their knowledge in these was not essential to the truth of their Prophesie, for they might have a kind of nescience in the particulars, though they were sure the thing• they delivered were in the complex Prophesie God's word) yet, will any say, that we should limit the words spoken by them, to their understanding of them? If so, by what rule would we know, if, or how they did understand them?
3. Therefore we say, It was with Solomon here, as with other Prophets, (as Isaiah, and others) who spake many of the ⟨p. 36⟩Gospel-truths, which in particular they might not so fully know, as we do now, when these Prophecies are fulfilled; yet was it never doubted, but the most deep mysteries of the Gospel, were contained in their Prophecies.
Yet, 4. We say there is no ground to think, but Solomon knew much of the mind of the Spirit in this Song, yea, more than many Learned Men now a-days. For, 1. He was not only a Believer, but one eminent for gifts and knowledge; and none will say but he was so for divine knowledge, as well as humane; as his Books, particularly, Prov. 4. 8, 9. Chapters, in his description of Christ, the substantial wisdom of the Father, &c. 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 levelled 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 betwixt 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, &c. and how to apply them to spiritual things, pitched upon these as the most pertinent similitudes, which are therefore by the special wisdom of the Spirit, made use of in this Song, as in other his Writings; yea, certainly his knowledge, how spiritual mysteries are couched up in these similitudes, and represented by them, was beyond what we can reach unto now; and therefore we dare not insist, or be peremptory in the particular application of these similitudes. 4. The subject of this Song not being Prophetical, but Narrative and Doctrinal, containing such exercises, as might be, and certainly were found in Believers, even then, and such dispensations as they used to meet with, will any say he was a stranger unto them, seeing there was access to know these much better, then Prophesies of things which were to come? Yea, 5. Is there any thing here, but what in other Scriptures of the Old Testament (and especially Songs and Psalms) is to be found, where the cases and exercises of Gods people are set down? And it needs not be thought strange, if we equal him in knowledge with others of his time, or before him; ⟨p. 37⟩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.
Yet, 4. We say there is no ground to think, but Solomon knew much of the mind of the Spirit in this Song, yea, more than many Learned Men now a-days. For, 1. He was not only a Believer, but one eminent for gifts and knowledge; and none will say but he was so for divine knowledge, as well as humane; as his Books, particularly,
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; this speaks of Him, and to Him, as already come, and near hand; and indeed it is so: For so even then, he was sometimes very familiar and present both to the Faith and Sense of his people, as well as now. Thus also, even Origen (though in plain Scriptures too luxuriant, yet in this he) seems to own this same scope. Thus also Zanch. in Eph. 5. makes it a compend and Copy of the spiritual Marriage with Christ. And Bodius in Eph. pag. 114. says, it's ipsius fidei, & Religionis Christianae, medulla.
We may then confidently hazard, to draw the same Doctrines concerning Christ, the Gospel, Church, &c. from it, that are to be found in other more clear and plain Scriptures. One of the Fathers (Athanas. in Synops.) comparing this Song with other Scriptures of the Old Testament, sayes, it is as Iohn Baptist among the Prophets, other Scriptures speak of Christ as coming, (saith he) and afar off; this speaks of Him, and to Him, as already come, and near hand; and indeed it is so: For so even then, he was sometimes very familiar and present both to the Faith and Sense of his people, as well as now. Thus also, even Origen (though in plain Scriptures too luxuriant, yet in this he) seems to own this same scope. Thus also Zanch. in Eph. 5. makes it a compend and Copy of the spiritual Marriage with Christ. And Bodius in Eph. pag. 114. sayes, it's ipsius fidei, & Religionis Christianae, medulla.
If it be said, if we interpret this Song after this manner, then all the observations will run upon Believers cases only; which would seem to say, that no Doctrines may be drawn from it, for the edification of these who are yet unrenewed; and what use can it then be of, to them, who yet are the greater part in the Church?
1 Ans. The Gospel hath Doctrines suitable to all within the Church; and this Song being in substance, Christs way with his Church, must also contain Doctrines useful for all within the same.
2. In this Song the Church is not only considered as invisible, and unite by true faith to Christ; but also as visible, and as under external Ordinances, as hath been said; and in that respect, it furnishes Doctrines fit for all.
