The following Exposition was delivered in one hundred and twenty-two sermons, to the Congregation where God in his providence has placed me, and were designed only for their use, profit, and edification. Had I had any thoughts of publishing it to the world when I entered upon it, perhaps it might have appeared with some little more advantage than now it does; nor had it appeared now, had not the importunity of the people to whom I minister, with others, obliged me to it; to which I the more readily complied, considering that the authority and usefulness of this book are called ia question in this loose and degenerate age; in which, not only this, but all scripture is ridiculed and burlesqued, and the great doctrines of faith therein contained treated with the utmost sneer and contempt; and therefore would willingly contribute all I can towards the vindicating of tliis, or any other part of the sacred writings; wliich, being given by inspiration of God, are " profitable for doctrine, for reproof, for correction, and for instruction in righteousness."
I have in the performance of this work, consulted the original text, with the versions of several learned men; and have taken notice of them where they have differed from our translation, or have furnished out a proper and useful observation. I have also inspected several interpreters upon this book, both Jewish and Christian, and have collected their several senses together; and generally, if not always, have humbly given my opinion which is the most ehgible. The versions which I have made use of, are those of the Septuagint, the Vulgate Latin, the Tigurine, Junius and Tremellius, Arias Montanus, Pagninus, &c. The writings and interpreters which I have consulted, of the Jewish, are Shirhashirim Rabba, Targum, Jarchi, Aben Ezra, Alshech, and Yalcut Simeoni, together with the books of Zohar and Rabboth, which are interspersed with the senses of various passages in tliis book. Of Christian interpreters, Alcuin, FoUot, Mercerus, Cocceius, Sanctius, Ainsworth, Brightman, Cotton, Durham, Patrick, &c., from all which I have received profit and advantage; and from none more than from the "short notes of the incomparable Ainsworth, and the sweet observations of the excellent Durham; I mention these authors, not by way of ostentation, but as in duty bound to acknowledge by whom I have profited; for, as Pliny says,* " Est benignmn et plenum ingenui pudoris, fateri per quos profeceris." Where two or more senses of any passage have offered agreeable to the analogy of faith, I have considered them all, and have made what improvement of them I was capable of, leaving the reader to judge for himself,.which of them is most preferable; tliis I thought to be a much better way than to be too positive and dogmatical in the sense of a text, especially in such a part of scripture which is so very mystical and obstruse. If I should be thought in any part of this work to have stretched the metaphors too far, I hope it will be imputed to an honest zeal, and a hearty desire to set forth the glory of Christ's person, and his exceeding great love to his church and people; to do which, all tropes and figures, all the flowers of rhetoric, fall abundantly short. I have been obhged to contract what I deUvered sermon-mse, lest the work should swell to too large a bulk, but the substance of it is here contained.
I would only observe, as to this edition * of the work, that I have made various additions to it; having, since the publication of the second edition met with an objection or two to the antiquity and authority of the book itself, I thought it necessary to consider them, and remove them; being unwilling that any thing should lie against a book so grand, so sacred, and useful. I have also given a summary of the contents of each chapter, which was wanting in the former editions; and though I had in many parts of the work, attended to the literal sense of passages, yet not so frequently as I have in my shorter notes on this book published in my Exposition of the whole Bible: I have therefore inserted from thence many things relating to the literal sense, with many others added, which will greatly enrich this edition, and make it more entertaining; and will greatly serve to show the propriety of the allusions, figures, and metaphors made use of throughout the whole; and to illustrate and confirm the spiritual meaning of this subUme and mysterious book. I have left out at the end of it, the Targum or Chaldee paraphrase, with my notes thereon, which were in the former editions, they being of little use and benefit, especially to common readers.
TO THE READER,
In this chapter, after the general title of the booh, ver. 1; the church expresses her strong desires and most ardent wishes for some fresh discoveries of the love of Christ to her, and for communion with him, ver. 2; andhaving tasted of his love, and smell ed a sweet savour in his grace, and enjoyed fellowship with him in his house, ver. 3, 4, she observes her blackness and tincomeliness in herself, andcomeliness in hini,the trials and afflictions she met with from others, and her carelessness and negligence of her own affairs, ver. 5, 6; and entreats her beloved to direct her, tohere she might meet with him feeding his flocks and giving them rest; to which he returns a kind and gracious answer, and gives proper instructions where to find him, ver. 7, 8; and then commends her beauty, sets forth her amiableness and loveliness by various metaphors, and makes promises of more grace and good things to her, ver. 9, 10,11; when she declares what a value she had for Christ her beloved; and how precious he was unto her, like a bundle of myrrh, and a cluster of camphire, ver. 12, 13, 14; atid Christ again praises her beauty, and particularly takes notice of her eyes, and her modest look, ver. 15; and she returns the encomium back to him, and expresses her pleasure and satisfaction in the house he had built for her, and the furniture of it, ver. 16, 17.
Verse I. The Song of Songs, which is Solomon's.
Intending by the assistance of God, to open and explain this mysterious part of the sacred vrritiugs, it will be proper —
I. To enquire into, and establish the authority of this book.
II. Show the nature of it; it being a Song.
III. The excellency of it; it being called the Song of Songs.
IV. The penman of it; which is Solomon.
I. Ishall endeavour to prove the divine authority of this book, and vindicate it from those exceptions which are made against it; and
1st. It was always received by the ancient Jews, to whom the oracles of God were committed, as a very valuable part of the sacred writings; and has been continued in the canon of the scriptures by the Christians in all ages to this very day. The Jews had always a very venerable esteem of it, calling it the holy of holies; forbidding their children the reading thereof, as well as the first chapter of Genesis, and the beginning and end of the prophecy of Ezekiel, until they were thirty years of age," because of the mysterlousness and sublimity of it. They say,'' that Solomon, when he was old and near deatii, the Holy Ghost dwelt upon him, and he compassed the books of Proverbs, Song of Songs, and Ecclesiastes. Their ancient book of Zohar'^ asserts, that Solomon composed it "by the inspiration of the Holy Spirit;" as does also the Targum upon this book, and R. Solomon Jarchi, and R. Aben Ezra, in their prefaces to their commentaries upon it; the latter of which has these words; " God forbid, God forbid," says he, " that the Song of Songs should be written or understood of things obscene; but it is entirely parabolical, and had it not been of very great exceUeucy, it had not been written in the catalogue of the holy scriptures; for of it there has been no controversy, that it defiles the hands ''^ for though there was ouce a controversy' among the wise men concerning the books of Proverbs and Ecclesiastes, who afterwards, as it became them, clianged their minds; yet there never was auy concerning this, as appears from their 3Iisnah; where they say,' that "all the scriptures are holy, but the Song of Songs is the holy of holies: and if the wise men have had any controversy, it has been only concerning Ecclesiastes;" so that this book appears to be authentic, according to the mind of the ancient as well as of the modern Jews; and as for the Christians, they have always looked upon it as a part of the holy scripture, a few only excepted, and have all along continued it in the canon as they found and received it. The ancient fathers and councils have always esteemed it sacred and venerable, not to take notice of authorities of a later date. The opinion of Theodorus of Mopsuest, who called the divine authority of this book into question, was condemned in the second council of Constantinople, which was held about the year 553. This book also appears in the catalogue of the canonical books of scripture, established iu the council of Laodicea, Can. 59, held abont the year 364. It is likewise in Origen's catalogue, recorded by Eusehius,^ as well as in that which Melito^ brought from the East, and sent to his friend Onesimus, who flourished about the year 140, So that thus lar, at least we can trace up the authority of this book among the Christians: not to take notice of the canons of the apostles, in which it stands as a part of canonical scripture: nor the Constitutions of the Apostles with the larger epistles of Ignatius, m which citations are made from this book; which, if genuine, would prove the reception of it in the Christian church still more early; but because they are generally looked upon to be spurious, they are not to be insisted on. And it may be farther observed, that not only Origen, but Wppolytics in the third century,' Carpathins, Gregory Nyssene in the fourth, and Thpodoret in the fifth, and others in the following centuries, wrote commentaries upon this book; and Eusebius^ ascribes it to Solomon, and so does Alhanasius} 2ndly. Tliis book was written by one that was Qi'biTVivaro^, divinely inspired; as appears by his being the penman of the books of Proverbs and Ecclesiastes; for why he should not be under the inspiration of the same Spirit in writing this, as he was in writing those, there appears no reason to conclude. The objection against it, taken from his great fall into lewdness and idolatry, prodnced by a late author,™ avails but little; especially, if, as some think, it should appear that it was written before; or if, with others, it is taken to be written after his fall, it will lie as strongly against the book of Ecclesiastes, which is generally allowed to be written after, as it does against this: besides, it has pleased the all-wise God, who gives no account of his matters to his creatures, to make use of men, after very great falls into sin, as amanuenses of his Holy Spirit, and peumen of the sacred scriptures, as David and Peter.
Srdly. The dignity and sublimity of the matter contained herein, show it to be no human composure; for never man spake or wrote like unto it; it is therefore called the Song of songs, being the most excellent of songs; which cannot be equalled by any, but surpasses all otliers, not only human but divine; it is preferred to all scriptural songs, which, as one" observes, would be blasphemous to do, was it not of a Divine rise and authority.
4thly. The majesty of its style bears a testimony to the divine original of it, which cannot be equalled by the most elaborate performances; it delies all the art and wisdom of man to come near it; and plainly shows itself to be the language of
God himself, whose voice is powerful and full of majesty.
5thly. The power and efficacy which it has iu and over the hearts of men, is another evidence of its being the Word of God; which is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a Biscerner of the thoughts and intents of the heart. This book has been jirofitable for doctrine, for reproof, for correction, for i?isf ruction in righteousness; which are so many arguments of its being given by inspiration of God; it effectually works in them that believe; it has been useful to thousands who have had their spiritual senses exercised, for the comfort of their souls, the raising of their affections, the increase of their faith, and their instrnction in divine things: the reading and expounding of this excellent portion of Scripture have been owned by God for the good of multitudes, who arc so many sealing evidences of the authority of it.
6thly. The impartiality of it is another evidence of its divine original: the bride is here frequently introduced proclaiming her own weaknesses and infirmities, as in chap. i. 5, 6, and iii. 1, and v. 2, 3. Now was it a mere human composure of Solomon's, celebrating the amours between him and Pharaoh's daughter, would it be reasonable to suppose, that he should so manifestly and openly declare the defects and imperfections of his bride? But to consider it as a divine poem, expressing the mutual love between Christ and his church, it agrees very well with the other parts of the sacred writings, wherein the infirmities of God's own people are not concealed; not even of those who were themselves tlie penmen of them; which is a strong proof of their divine authority.
7thly. There is a very great agreement between this and other portions of Scripture. Now this has been always looked upon as a considerable evidence of the authority of the sacred writings, that though they have been delivered at sundry times, and in divers manners, yet there has been always an entire harmony between them; the which also appears in tliis part of Scripture; for though it is delivered in a mysterious and figurative style, yet it admits of senses which are very agreeable to the proportion or analogy of faith; nay, in many places of the New Testament, there seems to be manifest allusions to this song, as will be hereafter more particularly observed: but notwithstanding all these evidences of its divine original, there have not been wanting persons who have called in question its sacred authority; as Theouorus of Mopsuest, whose opinion was, that it was not written by inspiration, but was only designed by Solomon to celebrate his amours between him and
■" Mr. Wliiston's supplement to his essay towards restoring the text of the old Testament, p. 11. 12. " Durham Clav. Cant. p. 6.
Pharaoh's 'daughler; wliich opinion of his was condemned in the sixth century hy the second council of Constantinople, as has been before observed: Castalio in the sixteenth century was condemned for the same opinion, by the senate of Geneva, and was ordered to depart the city upon it; Grotius in the last century seemed to be ranch of the same mind; and Mr. AVhiston in this has attempted in a set tract to weaken the authority of it, and make it appear to be a loose, profane, and amorous song: his proposition is this: " The book of Canticles is not a sacred book of the Old Testament; uor was it originally esteemed as such, either by the Jewish or Christian church;" witJi what truth tiiis is asserted, will in some measure appear from what has been already said. The arguments by whicli he endeavours to confirm and establish this proposition, are as follow, wliich I shall particularly consider.
I. Because as he asserts, " It was not witten in his younger days, or when he was the good, the wise, the chaste, and the religious man; but long afterwards, when he was become wicked and foolish, and lascivious, and idolatrous." And he affirms, that there are some very plain and particular chronological characters in tiris book, which determine it to belong to the latter and worse part of his life, and to that only. And,
The first passage in it, which he mentions to confirm this, is Cant. i. 9, where the church is compared to a compan>/ of Jiorses in FharaoKs chariots; which he imagines refers to those horses and chariots which Solomon, contrary to an express command, Dent. xvii. 10, had brought unto him out of Egypt,.! Kings x. 28, 29; when he began to degenerate from his former piety: in answer to which, it may be replied, that the comparison in the text under consideration, is not made to a company of horses brought out of Egypt, which ran in Solomon's chariots; but to a company of horses in Egypt, which ran in Pharaoh's chariots; so that the text falls very much short of proving what it is produced for.
His other chronological evidence of this book's belonging to the loose and vicious part of Solomon's life, is Cant. vii. 12, whei-e mention is made of the chariots of Amm'madih; in which he supposes there are more proofs than one of what he contends for; the first is, that here are chariots referred to, as used in Judea, which, he says, we only lueet with once before, since the days of Moses, namely, 2 Sam. viii. 4; tliough that appears to be a mistake; for Absalom prepar-ed himself chariots and horsemen, 2 Sam. xv. 1; as did Adonijah, 1 Kings i. 5; both which were before Solomon's accession to the throne. His other proof from this text is, that this Amminadib was one of the twelve rulers of provinces, who man-ied Taphath the daughter of Solomon, 1 Kings iv. 11; and therefore he concludes that Solomon could not be a very young man when he wrote this book. To which I answer.
Ist. That it is not Amminadib but Abinadab, that is thei'e mentioned.
2ndly. That it was not Abinadab, but the son of Abinadab, that married Solomon's daughter.
3rdiy. It is not likely that King Solomon's son-inlaw should be a chariot drivir, as tliis Amminadib is thought to be by many interpretei-s, who was famous for his skill, courage, and swiftness in driving.
4thly. This is not the proper name of any person, but are two words, as R. Aben Ezra, and R. Solomon Jarchi observe, and should be rendered, the chariots of my free or princfli/ people; and therefore afford no chronological cliaracter of any part of Solomon's life whatever.
The last chronological evidence he mentions, page 10, and which he takes to be the principal and most evident one, which shows in what particular time of Solomon's life this book was written, is chap. vi. 8, 9; where mention is made of sixty queens, and eighty concuhines, and virgins loithoiit number; which he thinks refers to Solomon's wicked practice of polygamy, expressly forbidden, Deut. xvii. 17. To which I reply,
1st. That the allusion does not seem to be made to the number of Solomon's queens and concubines, but to the custom of some princes in the East, which Solomon had in view; for tiie number of queens and concubines here docs not agree with the number of Solomon's, recorded 1 Kings xi. 3, where he is said to have seven hundred wives, and three hundred concuhines, which is vastly different from the account which is given' here: and if it should be said, that though when he wrote this book, he had not arrived to that prodigious pitch of wickedness in the practice of polygamy, to which he afterwards did; yet he had begun, and gone a great way in it, and had at the time he wrote it, such a number of wives and concubines as are here mentioned, which he refers to. I answer,
2udly. That it is not likely that Solomon should prefer one of his wives, and praise her above all the rest; which would have been the way to have alienated their affections from him, and made her the object of their envy, as well as have raised such domestic feuds and quarrels, which would not easily'^e laid. Besides,
3i*dly. It does not seem reasonable to suppose that those other queens and concubines of Solomon's should speak so much io the praise and commendation of his lawful wife, as these are said to do here; which is not usual for such sort of pei-sons to do. As to those other texts referred (o, namely, chap. i. 3, 5, and ii. 7, and iii. 5, 10, 11, and V. 8, IG, and vi. 9, and viii. 4, 6, 7; produced by jNIr. "Wliiston, to prove that the person, who is the bridegroom in this song, loved many other women an3 virgins, of which his spouse is jealous; I need only say, that those texts do indeed express the love of the daughters of Jerusalem to him, and the notice which the spouse took of them, for whom siie appears to have a very great value and affection, to whom she often points out her beloved, and directs them to observe the transcendent excellencies and beauties of his person, as well as strictly charges them to give him no disturbance: yet she also signifies her very great love and regard to him; but no where insinuates any wandering affection or wanton love in him unto others, or that she was jealous of him upon that account.
II. liis next reason, page 12, 13, is, " that there is no foundation for an allegorical, or mystical sense of this book; there being not the least sigQ of a sober, virtuous, or divine meaning therein, nor any thing that in the least concerns morality or virtue, God or religion, the Messiah or his kingdom;" which, if true, would iudeed go a great way against the authority of it; but I hope the following Exposition will make it appear that there is a good fouudatioa ia it for a mystical or allegorical sense, agreeable enough to the analogy of faith; as well as show that there are many things in it which encourage morality and virtue, promote the cause of God and religion, and concern the Messiah and his kingdom; and Mr. Whiston has not thought fit to give any one instance which discovers the contrary.
III. He says, page 13, that " the introduction of double or mystical senses of Scripture among the Jews, is much later than the days of Solomon, and cannot therefore be supposed to belong to any book of his writing:" but this does not appear to be true, for surely the speech of Jotham to the men of Shechem, recorded in Judg. ix., must be understood in an allegorical or mystical sense; and Nathan's parable, 2 Sam. xii. I, which was delivered before Solomon's time. Moreover, the forty -fifth Psalm is of the very same strain, and bears a very near resemblance with this song, which was written by David, Solomon's father; besides, suppose this allegorical and mystical way of writnug had not been used before by the inspired writers, it is no argument that it should not be used now, as it was afterwards in the writings of the New Testament, as Mr. Whiston confesses, page 22.
IV. Another reason which he produces, page 23, is, that " neither the contemporary nor succeeding writers of the Old Testament, ever quote or allude to this book of Canticles, nor to any part thereof, upon any occasion whatsoever." The same may be said of many other books of the Old Testament, whose authority was never yet called in question; nor can this be looked upon by judicious persons, a sufficient reason why any of them should.
V. He says, page 24, " The apocryphal writers of the Old Testament, never quote nor allude to this book, nor to any part thereof, upon any occasion whatsoever." Which I persuade myself, will be no ways shocking or stumbling to any thoughtful Christian, nor be looked upon by them as a sufficient objection against the authority of it; had they expressly op|)osed it, it could not have been very cousiderabiy improved against it, much less will their silence have any force to explode it; and yet after all, in Eccl. xlvii. 18, Solomon is admired for his Songs, Proverbs, and Parables.
VI. He urges, page 25, that " Philo, the eminent Alexandrian Jew, who was not coutempoi-ary with Christ and his earliest apostles, and who was prodigiously fond of mystical or allegorical senses of Scripture, does yet never cite nor allude to this book of Canticles, nor to any part of it, on any occasion whatsoever." Be it so, that it is not once cited or alluded to iu his writings; for though they are voluminous, there are but few citations of Scripture in them; yet it does not follow from thence that it must be spurious. Many books in the canon of Scripture, whose authority is unquestionable, would yet stand upon a very precarious foundation, if citations out of them and allusions to them in human writings, were absolutely necessary to their continuance ia it.
VII. What he lays a considerable stress upon, and makes the main foundation for the exclusion of this book, is, that Josephus not only neither cites nor alludes to it, but has also left it out in his catalogue of the sacred writings. That he should neither cite nor allude unto it, in writing a history, need not be wondered at; but if it caa be made to appear that it is not to be found in his catalogue, it will indeed be a considerable objection against it. Now the account which Josephus" gives of the sacred writings among the Jews is only this, namely, that they had ouly two-and-twenty books, five of which are books of Moses, thirteen written by the prophets, and the other four contained holy hymns and moral precepts. Now in this account he seems to have regard to the division of books of the Old Testament into three parts, p used by the Jews; which was first, the Law; secondly, the Prophets; and thirdly, the Hagiographa; which our Lord also takes notice of, Luke xxiv. 44, where he saith. These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were loritten in the law of Moses, and in the Prophets, and in the Psalms, concerning me; where by the Psalms is meant the whole third part called the Hagiograplia, because it began with that book; which also contained the most plain and manifest testimonies, of the person, office, and sufferings of Christ; more than any other book in that part did. Now the order of the books, according to this division of them, which Josephus had a regard to, was this, namely,
Iu the Law, which was the first division, stood la the Prophets, which was the secoad divisiou, stood
2. Judges, with Ruth; which make but one book.
3. Samuel I. and II. but one book, hence Samuel is called a prophet, Acts xiii. 20.
4. Kings I. and II. but one book.
6. Jeremiah, with the Lamentations, but one book.
9. The twelve minor prophets, but one book. See Mark i. 2, Acts vii. 42.
11. Ezra and Nehemiah, but one book.
13. Chronicles I. and II. but one book.
In the Hagiographa, which was the third divisiou, stood
These are the thirteen books of the prophets, according to Josephus.
These are the four books containing holy hymns and mo- ■ ral precepts, according to Josephus;
4. Solomon's Sons in all twenty-two.
From hence it appears, that there is no force in this objection; nor has Mr. Whiston any reason to charge Dean Prideaux with forcing this book of Solomon's Song into Josephus's catalogue; for his twenty-two books cannot be made up without it; though the Dean had no manner of reason to leave out the book of Chronicles, seeing Ezra and Nehemiah, which he makes to be two books, are comprehended in one by the Jews, which he himself also observes. 1 The Jews indeed, at this present time, reckon the books of the Old Testament to be twenty-four, aud that by making Ruth, which is a continuation of the history of the book of Judges and the Lamentations, which wove written by Jeremy, and so properly belong to him, two books distiuct by themselves; and even in this accouut of theirs of the sacred writings, this book of Canticles keeps its place, nor did they ever pretend to exclude it.
VIII. Another argument used by Mr. Whistou, page 29, is, " our blessed Saviour himself does never once make the least allusion to this book, or to any part of it, on any occasion whatsoever." To this I reply, that it appears plaiu and manifest, that several phrases used by our Saviour bear a near resemblance with, are allusions to, and seem to be taken out of this book -. thus the ellicacious grace of God is expressed by drawing, John vi. 44, agreeable to Cant. i. 4. In his discourse with Nicodemus, he compares the Holy Spirit to the wind, John iii. 8, which metaphor is used. Cant. iv. 16; likewise he seems manifestly to allude in Matt. xiii. 62, where tke instructed Scribe is said to bring forth things new and old, to Cant. vii. 13; where the very phrase is used: as also his comparing the church to a vineyard, aud letting it out to husbandmen, are very agreeable to, and are the very phrases used. Cant. viii. 11, 12. To all which might be added, several other resemblances and allusions, which are to be fouud in the evangelic history, as Matt. XXV. 1, 5, compared with Cant. v. 2, and Matt. ix. 13, John iii. 29; where Christ is called the bridegroom, and the disciples the children of the bride-chamber, agreeable to the several parties in this song.
IX. He says, page 30, that " when St John, the beloved disciple, came at the end of his Revelation, to this very matter of the marriage of the Lamb, or Messias; yet have we not a word of it; that is, this book, nor the least allusion to it, nor to any part of it, whatsoever." That John, in his book of Revelation, refers and alludes to this of Solomon's song, seems undeniable; every one may easily observe what a likeness and resemblance there is between the description which the spouse gives of her beloved in Cant. v. and that which John gives of Christ in Rev. i. Moreover, the phrase of Christ's standing at the door, and knocking. Rev. iii. 20, manifestly refers unto, and plainly appears to be taken out of Cant. v. 2; where the spouse says. It is the voice of my beloved that knocketh, saying. Open to me, &c. Besides, what John says of the marriage of the Lamb, and the preparation of the bride for it; if it is not an allusion to, yet it is a confirmation of what is said in this book, where the church is represented as beautifully arrayed and adorned, and as passionately wishiug for the consummation of the marriage; nay, this is spoken of as completed, Caut. ii. 16; and the glory and pomp of the solemuity described. Cant. iii. 11; with the joy that was expressed on that occasion: for there the day of his espousals is called the day of the gladness of his heart; also it deserves our notice, that those two books of Revelation and Solomon's Song, conclude much in the same manner. John closes his book of the Revelation, and with it the canon of the scriptures, with a passionate wish for Christ's second coming, saying. Amen: even so, come. Lord Jesus; and the church concludes the book of Solomon's Song thus: Make haste, my beloved, and be thou like
'i Connexion of the history of the Old and New Testament, part. I. book 5. p. 332. 8vo.
to a roe, or to % young hart upon the mountains of spices.
X. As what he Ihiuks will much prejudice the authority of this book, he says, page 30, that " the writers of the kaowa books of the New Testament, with their earliest companions, the apostolical fathers of the first century; St. Mattliew, St. John, St. Peter, St. Paul, St! Mark, St. Luke, St. James, St. Jude, St. Clement in his epistles, St. Barnabas, that prodigious allegorizer, and St. Hernias; I may add, says he, and St. Polycarp also, one of tlieir later companions, do never once cite or allude to this book of Canticles, or to any part of it, ou any occasion whatsoever." That the evangelists, Matthew and John, either in using their own, or in recording the words of Christ, have alluded to some passages in this book, I have already shown: and the same may be said of the other evangelists, Mark and_Luke, who mention several of the very same things; for which see Mark ii. 19, 20," and xii. 1, Luke v. 34, 35, and xx. 9; and it seems very evident, the apostle Paul has reference to it in many passages of his writings, as will appear from comparing 3 Cor. ii. 14, 15, 16, Eph. V. 2, with Cant. i. 3, as also Col. ii. 16, 17, Heb. X. 1, with Cant. ii. 17, andiv. 6, to which may be added Eph. v. 27, compared with Cant. iv. 7. So tliat seeing there are so many passages in several of the writers of the known books of the New Testament, which bear so near a resemblance, aud have so manifest an allusion to some parts of this book, it need not much concern us that Clement, Barnabas, Herraas,aud Polycarp take no noticeof it.
XI. What he thinks will much prejudice the authority of this book, is, '"' that the Apostolical Constitutions give no manner of reason to suppose that this book of Canticles was then looked upon as a book of scripture, but the direct contrary." Now those books called The Constitutions of the Apostles, by Clement, Mr. Whiston looks upon to be truly authentic and apostolical; when they appear manifestly to be spurious, entirely destitute of apostolical authority, are of a much later date than the limes of the apostles, and contain several things and doctrines directly opposite unto them. As for nstance, praying with the face to the east is enjoined, 1. 2, c. 57, andl. 7, c. 44. Trigamy is asserted to be an indication of incontinency; and such marriages as are beyond the third, are called manifest fornication, and unquestionable uucleauness, 1. 3, c. 2. Anointing with oil in baptism is enjoined, L 3, c. 15, 16, andl. 7, e. 27, 41,42. The keeping of the day of Christ's nativity, Epiphany, the Quadragesima, or Lent, the feast of the passover, aud the festivals of the apostles, 1. 5, c. 13, and 1. S, c. 33. Fasting on the fourth and sixtii days of the week. 1. 5, c. 15. Baptizing of infants, 1. 6, with an answer to these arguments of Mr. "Whiston by the very learned Carpzovius, Professor of Divinity in the University of Leipsecli, published in his Critica Sacra, par. 3, which was printed in the c. 15. Singing for the dead, aud honouring of tlieir relics, 1. 6, c. 30. Nay, praying for saints departed, 1. 8, c. 41, 42,43, 44. As also crossing with the sign of the cross in the forehead, 1. 8, c. 12. IMoreover the Lord's Supper is called au unbloody sacrifice, 1. 8, c. 23, and 1. 8, c. 5, 46. It is likewise asserted, that Christ, in the celebration of tiiat ordinance, mixed wine and water in the cup, 1. 8, c. 12. Nay, concubines, coutinuing so, are allowed an admittance to a participation of that sacred ordinance, 1. 8, c. 32; with mauy other things which appear foreign enough from the simplicity of the apostolic age, doctriue, and practice. And now who tliat reads and considers these things, will ever think that those writings can furnish out an argument sufficient to prejudice the authority of the book of Solomon's Song? Had anything been said in them, which was expressly against it, it would scarce have deserved consideration, much less should their silence about it be improved as an evidence against it. Aud yet after all, it is pretty to observe how much Mr. Whiston himself is foiled with two passages in them, which appear to be allusions and references to a passage in this book: the one is in 1. 6, c. 13; where the false apostles are called aXoixinoiv fiepiSes Koi ■)(ajj.aiQrjKaiv a/j,Tre\u>pa)v acpavaralj/ie poriio/i o/foxas, and the spoilers of the low vineyards. And again in the same book, c. 18: wiiere those same persons are said to spoil the church of God, ws a\(i>TreKes IJLiKpol a/xTreA&j^'as, as the little foxes do the vineyards; vvhich are manifest references to (ant. ii. 1; and over-agaiust the latter of vvhich passages Mr. Whiston himself has placed this text as referring to it in the edition of the Constitutions which he has published. Now to evade the force of this, he is obliged to make this part of the work to be of a later date than the re^t, even later than the dessruction of Jerusalem; lest this book of Canticles should appear to have obtained authority too early in the worhL He acknowledges that it is in the catalogue of the sacred writings mentioned in the Canons of the Apostles, Can. 85; which he looks upon to be genuine and authentic, though he questions its being in the original copies of those Canons; he allows, that Ignatius, in his larger epistle to the Ephesians, cites Cant. i. 3, 4; and is very willing to grant it a place in Melito's catalogue, which I have before mentioned: so that from the whole it appears, that the Apostolical Constitutions are so far from raakiug against the authority of this book, that they rather make for it; though their testimony is good for nothing, the whole being a spurious work, and carries in it evident marks of falsehood and impiety, and was condemned as false and heretical by the sixth general synod held at Constautinople,"' about the year GSO.
year 1728, the same year my Eposition of this Book first came out. In the year 1729 was published a translation of the Critica Sacra into English, so far as it is concerned with 3Ir. Whiston, by Moses Marcus, a converted Jew.
Thus have I considered the several arguments and objections produced by ilr. Whiston to disprove the sacred authority of this book, which, notwithstanding, appears to have a divine stamp upon it." There is one objection more made against it, which I think Mr. Whiston has taken no notice of, and that is, that no proper name of God is to be found in this Song. To which I reply, in the words of Mr. Durham;' 1. " That it is so also in other scriptures, as in the book of Esther; the scrip, ture's authority doth not depend on naming the name of Gad, bat on having his warrant and authority. 2. This Song being allegorical and figurative it is not so meet nor consistent with its stile, to have God named under proper names, as in other scriptures: Yet, 3. There are titles and descriptions here given to an excellent person, which can agree to none other but Christ, the eternal Son of God: as. The King; 0 thou whom my soul loveth; the chief of ten thousands; the Rose of Sharon, and the like; whereby his eminency is singularly set out above all others in the world." And yet after all, the name of God, Jah, the same with Jehovah, and a coutractiou of that, is mentioned in it, which is the greatest of the divine names, and is expressive of the being, eternity, and immutability of God. It is in chap. viii. 6, n'-n2n:io, the flame of God, or Jehovah, which we render a most vehement flame; the sense being increased by the word Jab being added, as the word God to mou7itains and cedars, in Psal. xxxvi. 6, and Ixxx. 1 0; for these are not one word, as Ben Asher thinks; but two, according to Ben Naphtali and Aben Ezra; see the exposition of the place.
Since the second edition of this Exposition was published in 1751) I have met with two learned gentlemen; I am sorry for it, and that I am obliged to take notice of them, who think that tiiis book is of a later date than the times of Solomon, and so of course none of his, and which must sap the authority of it. The one observes," that the word David, from its first appearance in Ruth, where it is written Tn, without the yod, continues to be so written through the books- of Samuel, Kings, Psalms, Proverbs, Isaiah, Jeremiah, and Ezekiel, but appears with a yod im, in the books of Chronicles, Ezra, Nehemiah, and Zechariah; wherefore he suggests, that if it was customary to write this word without a yod till the captivity, and with one after it; then he thinks a strong argument may be drawn from hence agaiust the antiquity of the Canticles, and its being made by Solomon, since this name is written with a yod in Cant. iv. 5; the only place in it in which it is used. But in answer to this, it must be said, it is not fact that the word is universally used without tlie yod in the books mentioned, particularly in the book of Kings: for the authors of the Masorah have observed on 1 Kings iii. 14, that it is five times written fuU, as they call it, that is, with a yod, T^^, three of the places in the book of Kings I have traced out, 1 Kings iii. 1-4, and xi. 4, 36; and have found it so written iu all the printed copies I have seen; and so it is read by the Eastern Jews in Ezek. xxxvii. 24; and in several printed editions of Ezek, xxxiv. 23. This learned man is aware that it is so written once in Hosea, and twice in Amos; books written two hundred years before the captivity; but then he observes that in the two last places in Bomberg's edition it has a little circle (o) to mark it for au error, or a faulty word, though uone over the word in Hosea: But it should be known, that that circle in hundreds of places is not used to point out any thing faulty in the copy, but is only a mark referring to the margin, and to what is observed there: and be it, that it does point out an error or a faulty word, the same circle is over the word in Canticles, and consequently shows it to be faulty there, and to be corrected and read without the yod, which observation destroys the argument from it; and so it is read in that place in the Talmud'*' without it, and in the ancient book of Zohar;^ and indeed it seems as if it was read without the yod in the copies seen by the authors of the Masorah, since in their note on 1 Kings iii. 14 besides the five places where it is written full, or with the yod, they say it is so written throughout the Chronicles, the twelve minor prophets, and Ezra, which includes Nehemiah, but make no mention of Solomon's Song; which one would think they would have done, had it been so written there in the copy or copies before them: so that upon the whole, the agument. if it has any force iu it, turns out for, and not agaiust the antiquity of Solomon's Song. But this matter stauds iu a clearer light by obsc^rving the larger ilasorah on 1 Kings xi. 4, aud on Ezek. xxxiv. 23, in which the live places are mentioned where this word is written full, 1 Kings iii. 14, and li. 4, 36, Cant. iv. 4, Ezek. xxxiv. 23; in which places this word was originally so written, as well as throughout Chronicles, the twelve prophets, and Ezra; so that iu all these places it is marked not as a faulty word, but as rightly written, though different from what it is in other places. The other learned man,^ forms his argument from the use of the word mn'nD, in Job XV. 30, and in this Song, chap. viii. 6, his words are, " I am much deceived if this word be not a strong proof of the age of this poem, (the book of Job) for it is not found but in Ezekiel and the Song of Solomon, the one written during the captivity, and the other after it." This proceeds upon a false piece of criticism in a twofold respect; for he adds, " its construction which is evidently XD for ■!©«, and nan"?, the constructive form of nnn'?, flamma, shows very clearly its age; since that manner of abbreviation is not found in the books undoubtedly written before the captivity." For 1st, this abbreviation appears in books much more ancieut than that not only in the book of Solomon's Soug, the antiquity of which is not only to be set aside by this observation, but frequently iu the book of Ecclesiastes, iindoubtedly written by Solomon, and in the Psalms of David his father before him; for it is not only in psalms without a title, all which are supposed by some to be David's, as in Psalm cxxix. 6, 7, csxsv. 2, 8, 10, cxxxvi. 23, and cxlvi. 5; but also in psalms which bear his name, as in Psaj. cxxii. 3, 4, cxxiv. 2, 6, cxxx. iii. 2,
3, and cxliv. 15; yea, it was iu use long before the times of David, even in the times of the Judges. Deborah has it in her song, 'rrop\D Ti'op^ ir, Judges V. 7, and in other places in that book, chap. vi. 17, and vii. 13, and viii. 29. 2ndly. It is a mistake that the construction of the word nznbv, is \d for nic.^, and nin"?; for © in that word is not servile but radical, as Aben Ezra and Ben Melech observe; it is an addition to the Hebrew word after the Chaldee manner, and its derivation from a root in the Chaldee or Syriac language, snbir, which siguifies to kindle, inflame, and burn, as appears, not only from all the Syriac and Chaldee Lexicons, but from the frequent use of the word in the Syriac version of the Old Testament; nor is this the only Chaldee or Syriao word in Solomon's Song; see chap. i. 17, and ii. 11. Though perhaps as this writer from' the Chaldaisms, Syriasms, and Arabisras in the book of Job, argues its being a production of a later age than what is usually assigned to it; so another of the same way of thinkiug and reasoning may conclude from some Chaldee words used in Solomon's Song, that it must be of a later age than his: but why may not Solomon be thought to make use of Chaldee or Syriac words as well as his father David, who makes use of words in the Syriac signification of them, as in Psal. li. 4, compared with Rom. iii. 4, and Psal. Ix. 4, and with Syro-chaldaic affixes, Psal. ciii. 3,
4, 5, and cxv. 7, 10? and why may not David and Solomon be thought to understand Chaldee or Syriac as well as Hezekiah's courtiers? see 2 Kings xviii. 26; and certainly Solomon must understand it, if what is said of him is true, though 1 lay no stress upon it, that he wrote the book of Wisdom in the Chaldee language," though not by iuspiration. Moreover, since the Hebrew, Chaldee, Syriac, Arabic, &c., are supposed to be dialects of the same language, why may not a word in one dialect less frequently used in a book appear in it without determining the age of it? since one dialect may be as early or nearly as early as another, and can be no evidence of a book being of a later production than is generally thought, or of it being written when the purity of the Hebrew language began to decline, and after the dispersion of the Jews throughout the East, when it began to receive a taint of the other dialects, as this writer suggests; for what taint of the other dialects, as he calls it, did the Hebrew language receive in the captivity, and by the dispensation of the Jews?
what appearance is there of Chaldaisms, Syriasms, &c., in the book of Haggai, Zechariah, and Malacti, excepting the names of the months, books written after the captivity, more than in any books before, or even so much? are they not written in as pure Hebrew as any of those books, which may be thought to be written when that language was in its greatest purity? and if so, a few words in another dialect here and there in a book, is no rule to judge of a book by, and determine the age of it. Upon the whole, it is irresistibly clear, that the sacred and divine authority of this book remains firm and unshaken, notwithstanding the above objections made against it; nor is there any reason for persons to scruple it, much less to reject it from the canon of the scriptures, nor to question in the least the antiquity and authenticity of it. I proceed,
Secondly. To consider the nature and subject of this book; it being a Sony in which the bride and bridegroom, with their friends and companions, and daughters of Jerusalem, bear their several parts; and it beiog a divine song, is, no doubt, intended for the glorifying of Christ, the cheering and refreshing of his church, and also the edification of others; for it is the duty of saints to be teaching and admonishing one another in psalms, and hymns, and spiritual songs; singing with grace in their hearts to the Lord, I shall not enter into the consideration of the controversy, whether singing of the praises of God vocally, is an ordinance to be used under the New Testament, though I firmly believe it to be so; nay, that it is one of the most noble, and most glorious branches of religious worship, it being that which comes nearest to the employment of saiuts in a glorified state; and what requires a great deal of light, knowledge, experience, faith, and love to perform in a right way and manner; nor shall I need to observe those several cases of conscience " concerning singing, which have a very good solution from this song; such as these, namely, whether the distressed cases of God's children may be sung, or they sing when in distressed circumstances: whether complaints of their sins, failings and iufirmities, may be put into their songs: whether eases diflerent from theirs, yea, such as they have not attained unto, may be sung; as also whether it is lawful to sing the praises of God iu mixed assemblies; all which may be answered in the afiirmative, and for which this song affords a sufficient foundation; the church here briugiug her sorrows and distresses into this soug as well as her comforts aud privileges, chap. i. 6, and iii. 1, and v. 7, nay, her sius aud failings, chap. i. 5, 6, and V. 2, 3, 4. Very different cases are also here sung; yea, such, which, if taken in a strict sense, she had not fully attained to, as in chap. viii. 12. Moreover, she sings in the presence of, and joins with the virgins, and daughters of Jerusalem, who seemed in a great measure to be ignorant of Christ. • R. Azarias, Imre Binah, c. 57. fol. 175. 2.
chap. V. 8, 9, and vi. 8, 9, 10; al! which are largely and judiciously insisted upon by the excellent Mr. Durliam, in his Exposition of this place, to which I refer the reader. I proceed more particularly to consider the nature and subject of this song; which,
1st. Is not a celebration of the amours between Solomon and Pharoah's daughter, which has been the opinion of some, as has been already observed; for there are some things in it which are spoken of this bridegroom, which cannot be applied to Solomon, as that he was both a king and a shepherd, as in chap. i. 4, compared with v. 7, that he was his wife's brother, and she his sister, chap. V. 2, and viii. 1. Nor is it likely that Solomon would ever give such commendations of himself, as are mentioned in chap. v. 10, &c. There are also many things spoken of the bride, which by no means agree with Pharoah's daughter, as that she was a keeper of the vineyards, chap. i. 6, and yet a prince's daughter, chap. vii. 1; that she should be represented as running about the streets in the night, unattended, chap. iii. 2; and be exposed to the blows and contempt of the watchmen, chap. v. 7; besides, several of the descriptions here given of her, if taken in a literal sense, would rather make her appear to be a monster than a beauty, as chap. iv. 1 — 5, and chap. vii. 1 — 5; all which agree very well, when understood of Christ and his Church. Nor
2ndly. Is it typical, that is to say, this book does not express the amours and marriage of Solomon and Pharoah's daughter, as typical of that inexpressible love and marriage-union between Christ and his church; it is true, there is some resemblance between natural and spiritual marriage, as is manifest from Eph. v. 23, 24, 25, 29, 31, 32; nor is it altogether to be denied, that Solomon was a type of Christ, in some respects, in his marriage of that person; but that this book is an epithalamium, or nuptial song composed by him on that occasion, and that in such a manner, as at tlie same time also to be expressive of the love of Christ to his church, must be denied; for Solomon's marriage with Pliaroah's daughter was at least twenty years before this book was written, as appears from chap, vii. 4; where mention is made of the tower of Lebanon, by which seems to be meant, the house of the forests of Lebanon, or some tower near unto it; now he was seven years in building the temple, 1 Kings vi. 38, and thirteen more in building the temple, 1 Kings vii. 1, after which he built this, V. 2. From hence it may be reasonably concluded, that this book was not penned on auy such occasion; for Solomon would never write a nuptial song twenty years after his marriage, which should have been sung the same night he was married,!M. Bossuet'' has an ingenious conjecture, though it seems to be without a solid foundation, that whereas the nuptial feast with the Hebrews was kept seven days, this song is to be
3rdly. Is tliis book prophetic, expressing the state of the church and kingdom of Christ in the several ages of the world, with regard to particular historical facts and events, which had befel or should befal it, either under the Old or New Testament-dispensation; this way indeed go most of the Jewish interpreters, as the Targum, R. Solomon Jarchi, and II. Aben Ezra; who have been followed by many Christian writers, though with more judgment and greater regard to the analogy of faith, as well as to the times of the New Testament: and who consider this book as describing the state of the church of God, whether the church under the legal dispensation, from the times of David and Solomon; and before, and in, and after the captivity to the birth and death of Christ; or the church under the gospel-dispensation, in its beginning, progress, various changes, and consummation, as Brightmau and Cotton. Others interpret this book as pointing to the several ages and periods of the Christian church, in agreement with the seven churches of Asia, as Cocceius, and those that follow him, Horchius, Hofman, and Hennischius; which last writer makes this distribution of them: 1. The church at Ephesus, Cant. i. 5 — 17; from the ascension of Christ to heaven, A. C. 33, to 370. 2. The church at Smyrna, Cant. ii. 1 — 17, from A.C.371 to 707. 3. The church at Pergamos, Caut. iii. 1—11, from A. C. 708 to 1045. 4. The church at Thyatira, Cant. iv. 1, to chap. v. 1, from A. C. 1046 to 1383. 5. The church at Sardis, Cant. v. 2, to chap. vi. 8, from A. C. 1384 to 1721. 6. The church at Philadelphia, Cant. vi. 9, to chap, vii. 14, from A. C. 1722 to 2059. 7. The church at Laodicea, Cant. viii. 1 — 14, from A. C. 2060, and onwards. But hereby the book is made liable to arbitrary, groundless, and uncertain conjectures, as well as its usefulness for the instruction and consolation of believers, in a great measure, is laid aside; for then such and such pai'ts of it, which regard the church and believers, in such an age or period of time, can only be applied to them that lived at that time, and not to others; whereas all, and every part of this song, the first as well as the last, is applicable to believers in all ages of the world, whicli is a manifest proof that it cannot be historical, or prophetical. But
4thly. The whole is figurative and allegorical, abounding with a variety of lively metaphors, and allusions to natural things; and so may be illustrated by the various things of nature, from whence the metaphors are taken, and to which the allusions be, and by the language and behaviour of natural lovers to each other, aud which are to bo observed in love- poems, though here expressed more decently and beautifully. This divine poem sets forth in a most striking maoner the mutual love, union, and coramuniou, which are between Christ and his churcii; also expresses the several different frames, cases, and circumstances which attend believers in this life; so that they can come into no state or condition, but here is something in this song suited to their experience: which serves much to recommend it to believers, and discovers the excellency of it. Which,
Thirdly. Comes next to be considered, it being called the Song of songs, for this reason, because it is the most excellent of songs; so the holy of holies is used for the most holy, and the King of kings and Lord of lords, for the greatest King and chiefest Lord. This song is more excellent than all human songs; there is no comparison between them, either in the subject, stile, or manner of composition: it has the asceudaut of all those thousand and five songs which Solomon himself made, of which we read 1 Kings iv. 32, nay, is preferable to all scriptural songs; the subject of it being wholly and purposely the love of Christ to his church; its style is lovely and majestic; the manner of its composition neat and beautiful; and the matter of it, full and comprehensive, being suited to all believers, and tlieir several eases: This song indeed contains all others in it, and has nothing wanting and deficient therein. The Jews say in their ancient book of Zohar,'^ that " this song comprehends the whole law; the whole work of the creation; the secret of the fathers; the captivity of Egypt, and the coming out of Israel from thence; the song that was sung at the sea; the covenant of mount Sinai; the journey of the Israelites through tbe wilderness; their entrance into the land of Canaan; the building of the temple; the crown of the holy name; the captivity of Israel among the nations, and their redemption; the resurrection of the dead; aud the sabbath of the Lord, which is, and which was, and which is to come."
Fourthly. The author or penman of this song is said to be Solomon; the Song of songs, which is Solomon's; that is, which is of, or concerning Solomon,'' as the words may be rendered; and so respect the subject of this song, which is Christ, the true Solomon, of whom Solomon was an eminent type, as is at large shown in several particulars, on chap. iii. 7. Now it is he that this song treats of; the transcendent glories and excellencies of his person; his inexpressible love unto, care of, and concern for his church and people, together with the nearness of access unto and sweet comraunioH and fellowship with himself, which he indulges them witli, are here particularly expressed and set forth; so that it may well be called the Song of songs, which is concerning Solomon; though mone Cocceius. so Midrash in loo. • See his perhaps, the words may regard Solomonas the author aud penman of it, who was used by the Holy clmst as his amanuensis therein, which was no small honour to him; his wisdom, riclics, and grandeur, did not set him above an employment of this nature; nay, his being concerned herein, was a greater honour to him than all the rest: aud it may not be amiss to observe, that his royal title, as king of Israel, is here omitted, which yet is put at the begiuning of both his other books. Proverbs and Ecclesiastes; the reason may be, either because such a title, expressive of majesty, would not as well have suited a song of loves; or else it is purposely omitted, lest he should be thought to be the king, so frequently spoken of in this song; or rather because that the subject of this song is the King of kings; aud therefore, whilst he is speaking of the things which he had made, touching the Icing, he lays aside his own royal title, veils his majesty, and casts his crown at the feet of Him, by whom kings reign, and princes decree justice. The time of his writing this book does not appear very manifest; some think that he wrote it in his youthful days, the subject being love, and the manner of its writing being poetry, both which the youtliful age mostly inclines to, and deliglits in; but it appears from what has been already said, that it was not written until twenty years after his marriage, when he could not be a very young man; and so might be written in the middle part of his life, when in the most flourishing circumstances as to body, mind, and estate. Dr. Liglitfoof^ is of opinion it might be written in the thirtieth year of his reign, about ten years before his death, after he had built his summer-house in Lebanon, to which he supposes he alludes in chap. iv. 3, and vii. 4; and upon his bringing Pharaoh's daughter to the house prepared for her, 1 Kings ix. 24. The Jewish chrouologer' says, that the books of Proverbs, the Soug of songs, and Ecclesiastes, were all written in his old age, as indeed the last seems to be; aud perhaps he wrote this also a little before his death, after his fall and repentance, when he had had a larger discovery of the love of God unto his own soul, notwithstanding all his sins, failings, and infirmities; and so a proper person for the Holy Ghost to use in setting forth the greatness of Christ's love to his people, and the several diflereut states, conditions, cases, and circumstances, which they are, at one time or another, brought into in this life, of which he had had a very great experience. But from the title, I shall now proceed to the consideration of the book itself; which thus begins,
Verse 2. Let him kiss me with the kisses of his mouth; for thy love is letter than wine.
Having considered the title, now follows the song itself, which begins with these words; and it being dialogae-wise, where several parties areconceraed, and do interchariireably speak, it will be therefore necessary, in order to explain them, to
I. Who the person is that speaks and begins the song.
II. To whom this speech is directed.
III. The nature of the request that is made. And,
I. Let us consider who the person is that speaks; it appears clearly to be the church and bride of Christ, who here begins and continues speaking to ver. 8. Slie first directs her speech to Christ, in this and the two following verses; in ver. 5, 6, she turns herself to the daughters of Jerusalem; and then again to Christ, in ver. 7, she begins the song, which,
1st. Does not suppose that she was first in her love to Christ: she was not beforehand with him, neither in her love, nor in the expressions, and manifestations of it; for he had loved her with an everliistiug love, and therefore had thus sweetly drawn her with the bands of hue, to himself. Christ is first, both in his love and in the discovery of it; for toe love him because he first loved US; it is the manifestation of Christ's love to our souls, which causes us to love him again, and in some way or other to show it.
2ndiy. Neither does it suppose, that her love to Christ, and desires of his presence and company, were more ardent than his were to lier; for as Christ's love is prior to ours, so it far exceeds, and is much superior to it; neither can believers be more desirous of Christ's company than he is of theirs. But,
3rdly. It shows that slie was impatient of delay, and could not bear his absence any longer; she was sick of love; for hope deferred makeih the heartsick; she had, perhaps, been hoping, waiting for, and expecting his presence a considerable time, and he was not come; therefore growing impatient, breaks out in this abrupt manner. Let him kiss, ^-c, or, " Oh, that he would kiss me with one of the kisses of his mouth! I cannot be easy unless he does."
4thly. She speaks as one who Iiad had experience of Christ's love; she knew how sweet the kisses of his mouth were, and how delightful his company had been to her iu time past; she had tasted that the Lord loas gracious; and therefore was so earnestly desirous of the returns of these love-visits, venting her heart and soul in these passionate wishes and desires. And,
5thly. Tiiough Christ gives the first discoveries of love on his part; yet when the church is espoused unto him, it highly becomes her to show an affectionate regard unto him, and strong desire after his company.
II. It will be proper to take notice of the person to whom this speech is directed, and that is Christ; and the form of speech here used, is also worthy our regard; here is no particular mention made of any person; no one particularly named, whose company she desired; but only him, let him kiss me, cj'c, it is a relative without an antecedent, of which we have many instances iu scripture, as Ps. Ixxxvii. 1, Isa. liii. 2, Lam. iii. 1, unless we suppose that the antecedent to it is Solomon, in ver. 1, let him, that is, Solomon, or Christ, who is Solomon's antitype, whose song this is, and who is the subject of it: Let him, I say, kiss me with the kisses of his mouth; though the connection seems rather to be with the thoughts of her heart, than with any words before expressed: ■ she had had him so much in her thoughts, and her love was so fixed on him, she knew him so well, and had had so much converse with him, that she thought there was no need to mention his name; but that every oue must very well know who she designed; as Mary ^lagdalen, at Christ's sepulchre, when Jesus said unto her, " Woman, why weepest thou? whom seekest thou? she supposing him to be the gardener, saith unto him, " Sir, if thou have borne him hence, tell me wliere thou hast laid him, and I will take him away," John XX. 15. Suppose he had been the gardener, how should he have known who this him was she meant? But she was much in the same frame as the church is here, who speaks of Christ as if there was no other in the world besides him; and indeed he is a nonsuch, the most eminent person in the world, in the believer's esteem; whose language is, Wliom have I in heaven but thee? and there is none upon earth that I desire besides thee," Psal. Ixxiii. 25. Christ then is the person here spoken of, whom she intends, and to whom she directs her speech.
III. Having taken notice of the person speaking, and to whom this speech is directed, we will now consider the request itself, which is here made, " Let him kiss me," ^c, and this may be considered, either.
First. As the request of the church under the Old Testament. And that,
1st. For the manifestation of Christ in the flesh; than which nothing was more passionately longed for, and earnestly desired; many kings and prophets greatly desired it; yea, all the Old Testament saints did more or less pray, as David did, " 0 that the salvation of Israel were come out of Ziou," Psal. xiv. 7, and this they were so vehemently desirous of, because thej knew hereby redemption from all evil would be obtained, the curse removed, and all spiritual blessings procured for them; Christ's incarnation being, like kisses, a pledge and indication of his love, was very desirable to the ch*ch, and as appears by her expressions, would be exceeding grateful to all those who were " waiting for the consolation of Israel." He had sent his prophets, and by them had spoken unto her " at sundry times, and in divers manners;" yet she is not easy and contented herewith, but would have greater displays of his grace, by his appearing in his own person to kiss her with the kisses of his mouth.
2ndly. For the doctrines of the Gospel, in opposition to the law. Most of the Jewish^ writers understand, by the kisses of his mouth, the words of the law, which God spake to the people face to face; but that dispensation was not so desirable a one; for "they that heard that voice of words, entreated that the word should not be spoken to them any more; for they said unto Moses, Speak thou with us, and we will hear; but let not God speak with us, lest we die," Exod. xx. 19. The words of the law contain sharp and severe rebukes for sin; pronounce the sinner guilty before God; curse and condemn him, and are the killing letter to him; therefore these are not the kisses of Christ's mouth, which the church here desires; but rather they are the sweet and comfortable doctrines of the Gospel, which may be so called.
1. Because they come from him; they are the words of his mouth, which drop from him " like sweet smelliug myrrh;" he is the author of them, he has spoken and delivered them; they proceed alone from him, and it is he that owns, blesses, and makes them useful to men.
2. As kisses they carry in them intimations of his love to souls, to whom they come " in power, and in the Holy Ghost;" the love of Christ is the great subject of the Gospel; it fills all the doctrines thereof, which give a noble display of it, and lead into a farther acquaintance with it.
3. As the kisses of a friend, they are grateful and acceptable to believers; they are more valuable to them than their necessary food, and are preferred by them to all that is dear in life, yea, to life itself, however they are slighted and despised by the men of the world.
4. As kisses, they raise the affections and fill the soul with love to Christ; kisses, as they are indications of, so they are incentives to love. When the truths of the Gospel come with power upon a sinner's heart, they let in, not only a great deal of light, but also a large measure of love; faith comes hereby, and that works by love, both to Christ and to his Gospel. Or,
Secondly. We may consider this request as the request of the church, or of every particular believer, for the eujoyments and manifestations of Christ's love is very desirable to believers, who would always have it if they could; this is their heavenon earth, and thebeginniugof glory to them; this comforts them in all their troubles, and is preferred by them to all earthly enjoyments, and may be called the kisses of Christ's mouth.
1st. Because kisses are evidences and pledges of love amongst nearest relations: Christ stands in and fills up all relations to his people, and has affections for them suitable to them all; he is a kind and indulgent father, a tender husband, an affectionate brother, anfT loving friend; $f all which he has given, and continues to give, full and incontcstible proofs; of which the kisses of his mouth are plain and undeniable evidences.
2udly. Kisses are tokens of reconciliation and agreement. Now though reconciliation is made by the blood of Christ, and believers have the comfortable application of it to their souls; yet every time that Christ withdraws his presence from them, they are ready to think that he is angry "with them, and is not reconciled unto them; but when he shows himself again, and manifests his love, then they can behold him, and God in him, aa reconciled unto them.
3rdly. Kisses are incentives to love: there is nothing raises believers' love higher to Christ, than the flowing in of his love into their sonls; this warms it when cold and chill, raises it to a flame, quickens it when dull, puts it in motion, and sets it at work.
4thly. By this expression the church intends that nearness and familiarity in communion with Christ, which her soul wauted; which was not only to show himself to her, feed and feast her, and take his walks with her; by all which phrases communion with Christ is sometimes expressed; but to be kissed with the kisses of his mouth, which is yet nearer still: well may the saints be said to be " a people near to the Lord;" what wondi'ous and surprising grace is this, that Christ should condescend to kiss such vile and sinful creatures as we are 1 to receive us into such near communion with himself! It is a bold request the church makes, and yet she is in it no bolder than welcome. These are called kisses, in the plural number.
1. To show the various ways Christ has to manifest his love, sometimes by one providence, and sometimes by another! sometimes in one ordinance and sometimes in another j he is not tied to one way, but has divers ways, aud makes use of various means to show himself uato his people; he is never at a loss when he thinks fit to do it.
2. To denote the frequent and repeated actings of his love to her soul which she was desirous of; she was for having, not one kiss, but many; one discovery and manifestation of his love and grace after another; yea, many visits from him, until she arrived to the full enjoyment of his love, with himself, in glory. Or,
3. The words may be read thus. Let him kiss me with one of the kisses of his mouth}' See chap. iv. 9; and then ihe sense is, " O that I had but one glimpse, one I'ltfi, one discovery more of his love and grace unto my soul, but oue kiss more from his mouth, which is most sweet, and altogether lovely; how great a satisfaction would it be ^ to me, could I have but this request granted 1" which way of speaking shows how exceeding grateful the mauifestations of Christ's love are to believers. Moreover it may b<j observed, that kisses with the ancients were not frcqiient, but rarely used, aud but once when persons were espoused, and as a tokeu of that; and then they were reckoucd as husbauJ aud wife;' on which account it may be it is here desired; since it was after this wc hear of the spouse being brought into the nupital chamber, and of the keeping of the nuptial feast, ver. 4 — 12. Again, These are also said to be the " kisses of his mouth;" which is not to be looked upon as a mere Hebraism, or as a redundancy in expression; but this heaping up of words shows,
1. The vehemency of her affection, how much her heart was set upon, and how eagerly desirous she was of communion with Christ; and therefore pours out words, that she might fully express her mind; " for out of the abundance of the heart, the mouth speaketh."
2. She mentions the kisses of " his mouth," in contradistinction to any other; she valued the kisses of no other mouth but Christ's: the kisses of any mouth were not desirable to her, none but the kisses of his mouth were.
3. She hereby expresses the singular satisfaction she should take herein; " Let him kiss me with the kisses of his mouth;" " his mouth, which is sweet and delightful to me; his mouth, whom my soul loves, whom I value and esteem above all others, and in the enjoyment of whom I place my chiefest happiness." Or,
4. It may point out that particular way and manner in whichshe was desirous that he would manifest his love unto her, that is, by his word of promise in the Gospel; as if she should say, " 0 that he would manifest himself, and break up his love and grace to my sou!, in some kiud promise or other, which may drop from his mouth, aud be brought home unto me by the Spirit of grace."
Fourthly. She assigns a reason for this request, " forthy love is better than wine;" here is a sudden change of person, from the third to the second; before she said, " let iiim kiss me," &c., now she says, " for thy love," &c.; the reason of which, perhaps is, because he was absent before, but now present; she had lost sight of him, aud speaks of him as at a distance from her; but now he is in view, at the very sight of whom her faith is increased, and her soul fired with love; and having greater nearness to him, grows in her familiarity and boldness with liim.
Here we shall, 1. Take notice of the love of Christ, and give some account of the nature and excellency of it: And, 2. Show in what respects it is preferable to wine.
First, Let us consider this love of Christ, which is so highly commended by the church; in the Hebrew text it is in the plural number, loves,'' to show,
1st. The various ways in which Christ has discoveredit; he showed it by hissuretyship-engagements for the elect in the everlasting covenant of grace and peace, of which he is the Surety, Mediator, and ^Messenger; he showed it in his assumption of human nature in time; he has given a full display of it in laying down his life for the sheep, in giving himself a ransom for many, and in offering himself a sacrifice for the sins of all his chosen ones; he has loved them and died for them, loved them and shed his precious blood for them, and* in that blood has washed them from all their sins; he now shows that he loves them, by appearing in the presence of God for them, actmg as an advocate with ihe Father, aud preparing glory for them; and he will, ere long, come again to take them to himself, that where he is, there they may be also.
2rdly. It may intend the various effects of it; all the blessings of grace flow from it, such as vocation, sanctification, justification, adoption, and glorification: all spring from this boundless and matchless love of Christ.
3rdly. Being in the plural number, may denote the abouudings of it; it is superaboundiug love; love that has heights, and depths, and lengths, and breadths; it is immeasureable and inconceiveable; it passeth the perfect knowledge of meu and angels.
4thly. The frequent discoveries of it, which are made to the saints: aud which, like the waters in Ezekiel's vision, increase and rise from the ancles to the knees, and from the knees to the loins, and from thence become waters to swim in, a river, an ocean of love which cannot be passed over.
5th!y. The great esteem the church had of Christ's love, which she shows by calling it " loves," in the plural number, as well as by saying that it was " better than wine:" the excellency of which will farther appear, if we consider the nature and properties ot it, which are as follow:
1. As to the original of it, it is free and sovereign; it does not take its rise from any thing in us, or done by us; nothing of this nature moved him to it, but he loved ns, because he would love us: nothing out of himself moved him to it; it was not because we were better than others, for we " are by nature children of wrath," even as others; he loved us when unlovely; he died for us while we were yet sinners, and ungodly in ourselves, aud enemies to himself; our love to him is not the cause of his loving us, but his love to us is the cause of ours: in this he is entirely free and sovereign; he has pitched his love and grace on whom he will, and these he loves freely; he was not moved or influenced by foreseen faith or works, or any deserving of ours whatever; for we neither deserved nor desired his love, neither indeed could we have expected it.
2. As to the time of its commencement, it is from eternity; before the mountains were formed, and the highest part of the dust of tlie earth was made, he was " rejoicing in the habitable part of his earth, and his delii^hts were with the sons of men;" that he loved his people from eternity, is manifest from his cn.n;aginj; as a Surety for them; his becoming the Mediator of an everlasting covenant; in which he agreed to take care of their persons, and by dying to redeem their lives from destruction, and to bring them to eternal glory: as also from his receiving all grace for them before the world began; all which manifestly show that he had a love for them, for all the afteractings of his love and grace are but the openings and brealdngs forth of tiiis love of his, which he bore towards them from everlasting.
3. As to its duration, it is to eternity; " having loved his own, which were in the world, he loved them unto the end," John xiii. 1; his love is invai'iable, unalterable, and unchangeable: it is like himself, " the same yesterday, to-day, and for ever;" all the waters of sin and corruption cannot extinguish it; nor can any creature in heaven, earth, or hell, separate his people from it.
4. As to the degree of it, it is the greatest love, " greater love hath no man than this, that a man lay down his life for his friends, " John xv. 13; but Christ's love is greater than this, for he hath laid down his life for enemies, and even whilst they were such; here is great love for great sinners, shown by a great person, one who " thought it no robbery to be equal with God;" and this he showed by giving " himself a ransom" for them; such is the greatness of this love, that it cannot fully be expressed by men or angels.
5. As to the quality of it, it is the nearest; that of the nearest relations and friends to each other, as of a parent to a child, of an husband to a wife, of brothers, or friends, to each other, are but faint resemblances and mere shadows of this; all fall short of painting and expressing to the life the nature of this love.
6. As to the pattern or form of it, it is as the Father's love to him; " as the Father hath loved me; (says he) so have I loved you;" John xv. 9; as the Father loves Christ, as Mediator, with an everlasting, unchangeable, and inseparable love, so does Christ love his people. \\ hat surprizing grace is this, that Clirist should love us with such a love; when there is no comparison between him, who is the object of the one, and them, who are the objects of the other; when we contemplete this amazing love conceptions fail us to comprehend it, words fall short of expressing it; in eternity only will those surprising mysteries of grace be unfolded to us.
7. As to any instance of love, none can be compared with it, it is unparalleled; that of Jonathan's to Uavid, of one friend's dying for another, and of those brave Komans who died for their country, which history furnishes us withal, can by no means equal or come near it;
scarcely for a righteotis man will one die, peradventure for a good man some would even dare to die, says the apostle, Rom. v. 7, 8; where he alludes' to the division of the Jewish nation into three parts, whicli were tiiese; Tirst, There were nvnr, or righteous persons, who kcjit to the external letter of the law, and did, as they imagined, what that required, but would do no more. Secondhj, There were others called □'Tcn, or good men, who were bountiful and liberal to the poor, and did more than the law required in repairing the temple and maintaining of sacrifices, &c. But, T/iirdhj, there were another sort who were called □'yiin, or wicked or ungodly persons, who had no regard to the law, profligate wretches, the refuse of the people. Now for one of these righteous ones, says the apostle, scarce any would die, because what he had done, he was obliged by the law to do; peradventure for one of these good men, one to whom he had been kind and liberal, a person would even dare to die; but who will die for the other sort, the wicked and ungodly? not one; bat God commendeih his love towards us, in that while we were yet sinners, Christ died for us; O matchless and unparalleled love!
8. As to its effect upon the hearts of sinners, it is surprising, comfortable, and rejoicing; for souls, when but just let into it, begin that wonder which will last throughont an endless eternity; they now place an ecce, a behold before it, and say as the Jews did of Christ, in regard to Lazarus, behold how he loved him.; 0 how has he loved me, and me! says one and (he other; what manner of love is this! it is surprising, wonderful, passing the love of women, as David said concerning Jonathan's; and it being shed abroad in the heart by the Spirit of God, fills the soul with an universal pleasure, vjith a joy unspeakable and full of glory; the manifestations and discovery of it bear up the soul under all the trials of life, and make it long to be in glory, that it may have its fill thereof, wherefore it is no wonder the church here prefers it to wiue, which.
Secondly, We shall now consider. The church had a real value for Christ's person, and tlierefore must needs esteem his love; his person being, to her, the chiefest among ten thousands, his love must be preferable to all others; she hath tasted a real sweetness in it, and hath seen the vanity and emptiness of all earthly enjoyments, and tlierefore prefers it to wiue; by which is intended the most sumptuous banquet, with all the daiuties, and delightful entertainments thereof: nothing is so valuable as the love of Christ; 0 how excellent is thy loving -tcindness, says the Psalmist, it is better than life, Psal. xxxvi. ", and Ixxiii. 3; and all the comforts, pleasures, and profits thereof. I will now eudeavonr to show, in a few particulars, wherein this love of Christ is better than wine.
1st. It is preferable to it for its antiquity; g;ood old wine is accounted the best; and therefore Christ says, No man having drvnk old wine, straighlioay desireth new -. for he saith, the old is better, Luke v. 39. Age makes wine better, but not oil, as Plutarch observes.™ Now no wine is comparable to this of Christ's love, for its antiquity; for, as has been already shown, it is a love which commences from everlasting; it docs not bear date with time, but was before time was, and will be when time shall be no more. The Jews" often speak of wine, that has been reserved in the grape ever since the creation of the world, which they imagine, they shall drink in the earthly kingdom of the Messiah; but this wine of divine love was laid up and reserved in the heart of Christ long before the creation of the world: this excels all other wine for its antiquity.
2ndly. It is preferable to wine for its purity: no wine so pure and unmixed as this of Ciirist's love; it is ivine on the lees toell retined, free from all dregs of deceit, hypocrisy, and dissimulation; it is a love unfeijtied, a pure river of water of life.
3rdly. It is better than wine, and is preferable to it for its freeness and cheapness: wine is not every one's liquor, every one's purse cannot reach it, especially in some countries; but this wine of Christ's 'love, is to be had without money, and without]' jtrice, than which nothing can be cheaper; nor is any thing freer, for it is freely shed abroad in the hearts of God's people, by the Spirit.
4thly. For the plenty of it, it is preferable to wme; wine, as it is dear, so it is scarce in some places; but this as it is cheap, and to be had freely; so there is plenty of it: in the marriage at Cana of Galilee, there was want of wine; but there is no want thereof in this feast of love, which Christ has made for his spouse and bride: this is a river, nay, an ocean of love, which flows forth in plentiful streams to poor sinners.
5thly. It is preferable to wine in the effects of it.
1. Wiue will revive and cheer a man that is of a heavy heart, and therefore it is advised to be given to such, Prov. xxsi. 6; yet it will not bring a man to life that is dead; bet such is the nature of Christ's love, that when it is conveyed into; the heart of a sinner, dead in trespasses and sins, it makes him alive; for whenever it is a time of love to a poor sinner, it is also a time of fife; nay, it not only conveys life, but it maintains and supports it, aud keeps souls from dying; he that has had it' shed abroad in his heai-t, by the Spirit, shall never die the second death.
2. Wine may remove a worldly heaviness, or a sorrow on the account of^ worldly things, the things of time; but not a spiritual heaviness,ior a sorrow on the account of the things of another world, the things of eternity; but the manifestation of Christ's love to the soul, can remove this sorrow and heaviness, and fill it with a joy unspeakable and full of glory, and give him that ease, and comfort, and satisfaction of mind, he is wishing for.
3. If a man drinks never sncli large draughts of the wine of Christ's love, it will never hurt him; when other wine, with excessive drinking of it, not only wastes the estates, but consumes the bodies, and destroys the health of men; but of this a man may drink freely and plentifully, without doing himself any hurt; nay, it will be of considerable advantage to him, and therefore says Christ, in chap v.'l. Eat, 0 friends, yea, drink abundantly, 0 my beloved.
No wonder then that the church was so desirous of enjoying Christ's presence, and having the manifestations of his love to her soul, seeing his love is thus better than wine; besides, it may be observed that she makes use of this as an argument with him to obtain her request; and in so doing, shows what a value she had for the love of Christ, how much she esteemed it, as also what it was she expected and sought after, in desiring communion with him.
Verse 3. Because of the savour of thy good ointments, thy name is as ointment poured forth; therefore do the virgins love thee. The church having mentioned the excellency of Christ's love, as the reason why she desired such intimate communion with him, proceeds in these words to take notice of his savoury ointments and precious 7iame; which were both so delightful, fragrant, and odorous, that even the Virgiyis, those chaste creatures, were ravished, and had fallen in love with him; and therefore it was no wonder that she, who was his spouse and bride, should express her love to him, and be so desirous of his company. In these words we have,
I. The savour of Christ's ointments expressed.
II. The fragrancy and preciousness of Christ's name declared.
III. The influence that all this has upon the hearts of the virgins, in attracting their love to Christ: therefore do the virgins love thee.
I. The savour of Christ's ointments is here expressed by the church, as having knowledge of them herself, and as having observed the efi"ect of them upon the hearts of others. By ointments we are to understand the graces of the Spirit of God, that o'll of gladness \\'\i\i which Christ, as Mediator, is anointed above his fellows; this was poured out without measure upon him; it is like the precious oititment upon Aaron's head, that ran down upon, his beard, and went doivn to the skirts of his garments; for this being poured upon Christ, the head, descends to all his members; fiom him they receive that anointing, tchich teacheth all things.
In explaining these words, I will endeavour,
First. To show why the graces of the Spirit in Christ, or in his members, are compared to ointments.
Secondly. Why they are called C/irist's ointments.
Thirdly. In what sense they are said to be ffood. And,
Fourthly. What is meant by the savour of them.
First. I shall endeavour to show why the graces of the Spirit, either in Christ or in saints, are compared to ointments.
1st. With the holy anointing oil, which was made according to a divine prescription and direction, kings, priests, and prophets were formerly anointed, and thereby installed into their several offices: thus Saul, David, and Solomon were anointed to be kings; thus Aaron and his sons were anointed to be priests; and thus Elisha was anointed prophet in the room of Elijah; now, as with this anointing oil these were anointed, and thereby installed into their offices; so Christ, with the anointing oil of the Spirit, was anointed, and thereby installed into those offices which he has taken upon him, and bears for the good of his people; it is with this he is anointed to be king, and is set over God's holy hill of Zion; it is vvith tliis he is consecrated a priest for evermore, to ofTer sacrifice, and make intercession for transgressors; and this same Spirit being upon him, he is anointed therewith a prophet to " preach good tidings to the meek." Christ, as the glorious God-man, was anointed and installed into his office as Mediator, from eternity; his human nature was anointed with the Holy Ghost, at the time of its conception in the virgin's womb; and more visibly at his baptism, when the Spirit descended upon him as a dove; and still more gloriously at his ascension to, and session at the Father's right hand, when he received from him the promise of the Spirit, and was made or declared to be both Lord and Christ: and it is with the same unction that saints are by him made kings and priests unto God; kings, because grace reigns in their hearts now, and they shall reign with Christ iu glory, for ever hereafter; priests, " to offer up spiritual sacrifices acceptable to God by Jesus Christ."
2ndly. With this holy anointing oil, all the vessels of the tabernacle were anointed and made fit for use; to which saints may be comparcil, who are chosen vessels, vessels of mercy, that were foreordained for glory; now these, in their natural state, are not fit for their master's use; yet wlien anointed with this unction, they are not only fit for their master's present use here, but are prepared for glory hereafter: the saints having the oil of grace, as well as the lamps of profession, are ready to go in with the bridegroom, whenever he comes and calls for them.
Srdly. Anointing with oil was made use of for ornament; " it makes the face to shine," as the
Psalmist says, Psal. civ. 15; Christ, as man and Mediator, is adorned with the grace of the Spirit; he is " fairer than the children of men," and the reason is, because " grace is poured into his lips:" he has a larger measure of this " oil of gladness " than others, and therefore is " the perfection of beauty;" he is " white and ruddy, the chiefest among ten thousand;" and as Christ is, so the saints are adorned herewith, and become beautiful in his eye, being " all glorious within:" by this grace they are purified and prepared, and so presented as a chaste and beautiful virgin to Christ.
4thly. Anointing with oils or ointments was used for cheering and refreshing guests at festivals, being very useful for this purpose in hot countries; the smell of which was very delightful and pleasing;" hence Solomon says, " Ointment and perfume rejoice the heart," Prov. xxvii. 9; and for this reason Mary brought ointment and anointed the feet of Jesus, to cool and refresh them while he sat at meat: these ointments, or graces of the Spirit, are the oil of gladness, both to Christ and to his people; in the exercise of them, he, as man, was delighted and refreshed, and so are his saints; the grace of the Spirit is, to them, the oil of joy for mourning; he, by his sweet influences and delightful operations on their souls, powerfully draws forth grace into exercise, and thereby administers much comfort to them; they are oftentimes filled with joy and peace in believing, being made to abound in hope through the power of the Holy Ghost.
5thly. Ointments are useful for mollifying and healing wounds, Isa. i. 6; these being applied, soften hard tumours, break them, and then heal them; the hearts of sinners are hard and obdurate, being swelled with pride, vanity, and conceit of themselves; but the ointments of divine grace being applied, softens them, breaks these hard swellings, makes their hearts contrite, and then heals them: Christ, the great Physician, acting herein, like the good Samaritan, who had compassion on the wounded man, and bound up his wounds, pouring in oil and wine.
Secondly. We will now consider why these ointments are said to be Christ's.
1st. They are of his making; as he is God, he has an all -sufficiency of grace in himself, underived from any other, and is the Author of all grace; this excellent composition is all his own; this ointment is made and prepared by his own hand; the holy anointing oil, though of God's prescribing, yet it was not of his making, though according to the composition of it, no other was to be made; but these ointments are not only prescribed, but made by him, that is God: and none can make according to the composition thereof; which shows the excellency of them.
2ndly. He is the subject of them; as God, he is the Author and Maker, but, as Mediator, they are communicated to him; they are poured into him, and upon him without measure; it pleased the Father, that in him should aU fahtess dwell; thej' arc his, not only because made by him, but because they are in his possession; he is anointed with them above his fellotcs.
3rdly. They are his, because he has a right to dispose of them; they are his own as God, being the Maker of them; and they are his own as Mediator, being given to him; wherefore he may do what he will with them, as indeed he ^oes; he gives these ointments to whom he will, and he gives them freely and plentifully; he has a fulness of all grace in himself, and from thence saints receive grace for grace. This ointment being poured plentifully upon the head, runs down freely to all the members; these ointments are first Christ's, and then they are ours; he composed them as God, for our use and service, and they were given to him as Jlediator, for that purpose; grace in Christ, and grace in us, are of the same nature, though not of the same degree: grace in us is as in its streams, but grace in Christ is as in its fountain; it is but a small measure we have, but it is an infinite, and inexhaustible fulness that is in him; which may serve to recommend Christ to lis, and direct us where to go for these oils or ointments.
Thirdly. They are said to be good ointments, or oils; some oils are better than others, and some places produced better than others: Tckoah was the chief place for oil in Judea, and the next to it was Regah beyond Jordan; * no doubt but Solomon had the best. The oils or ointments of the true Solomon are best of all. And of ointments there were various sorts,'' as of roses, lilies, almonds, nard, myrrh, saffron, &c.; and Si/ria, a neighbouring country to Judea, was famous for some sorts of ointments, from whence Solomon might be supplied.
1st. They are good in their own nature — are an excellent composition, there is no ingredient in them but what is good; grace, as wrought in us, is called some good thing toward the Lord God of Israel; it is a good work, which being begun, shall be performed until the day of Christ.
2ndly. These ointments are both made, and applied by a good hand; for he that has made them, and he that anoints us with them, is God. The ingredients are not only good, but they are put together by a skilful hand; this unction is made by, and received from the Holy One.
3rdly, They are good in their effects: tliey are good to fnake the face to shine, to adorn the saints, revive and refresh them; they are good to soften hard hearts, and heal wounded spirits; they are good to anoint the eyes with, and thereby recover, continue, and increase sight.
4thly. They are good in the believers' esteem; they have had experience of their nature and effects, and can write probatum est upon each of them; and therefore highly value them, and with very good reason. For,
5thly. These ointments are exceedingly rich and costly. The holy anointing oil was rich and costly, being made of the principal spices, but not to be compared with these; the ingredients of which are preferable to gold and silver, to rubies, and all things that can be thought of or desired; these are precious, rich, and costly ointments indeed.
6thly. Which makes them still more valuable, they ne?er lose their efficacy; dead flies cause the ointment of the apothecary to send forth a stinking savour; corrupt it so, that it loses its virtue, and becomes good for nothing; grace cannot be lost and perish in the saints; the anointing which they receive, abides in them; it is an immortal seed, a well of living water, springing up into eternal life; and notwilhstanding the dead flies of their sins and corruptions, yet they cannot make the ointment of grace send forth a stinking savour; corruptions do, but grace never will; it is not indeed always in exercise, but it never will lose its nature or its virtue; the saints' lamps shall never go out, being supplied with oil from that fulness of it that is in Christ.
Fourthly. These ointments are said to have a savour in them; precious ointments have a fragrancy/ a sweet savour in them, very delightful; a greater savour has the grace of Christ to a believer, who savours not the things of men, bat the thinsrs of God; for, as the natuml man, ^<> receiveth not, that is, he savours not, the things of the Spirit of God, for they are foolishness, unsavoury and insipid things unto him; these ointments can no more be savoury to a carnal man, than food can be relishing to a man of a vitiated taste, or music be delightful to a deaf man, or colours pleasant to one that is blind; for as the one wants his taste, the other his hearing, and the third his sight, so this man wants his smelling, and therefore these ointments cannot be savoury to him; but they are so to the believer, who has his spiritual smelling; now by the.. savour of these ointments, is intended the manifestation of Christ's grace unto the soul; the sense and perception which souls have of it, and their interest in it, fill them with pleasure and delight; and it was this which made the virgins love Christ, and the church so desirous of his company. There is an emphasis on the word thy; thy good ointments, none so odorous, so savoury, and of so grateful a smell as his; as lovers used to admire and commend each others ointments, by which they sought to recommend themselves.'
II. The church in these words declares the fragrancy and preciousness of Christ's name, when she says, that his name is as ointment foured forth. It will be proper to enquire what is intended by the name of Christ, and in what sense that may be said to be as ointment poured forth.
1st. By the name of Christ may be meant his person, this being not an unusual way of speakina; in the scripture; thus in Rev. iii. 4, " Thou hast a few names," that is, persons, " even in Sardis," &c., and in Matt. xii. 21: " and in his name shall the Gentiles trust," that is, in the person of Christ shall the Gentiles trust; so here thy name is as ointment poured forth, that is, thy person is as delightful, grateful, and odorous to me, as the pouring forth a box of ointment; thou art altogether lovely to me, thy ■whole person is so; every thing in thee is engaging, and ihou hast every thing to reader thee desirable to me; all beauty, power, wisdom, and grace, are in thee, that it is no wonder the virgins love thee; for not only thy mouth, but all of thee is lovely and desirable.
2ndly. Ey it may be intended some one, or any ouc of those names by which he is called. As,
1. The Messiah or Christ, which signifies anointed. So that in comparing it to ointment, there may be an allusion to the signification of the name itself, and may more particularly point out which name is intended, even tlie name Mestiah, to which Christ, in the new Testament, answers; which, though not very frequently met with in the Old Testament, yet was well known to the ancient Jews, as appears from their Targums, where it is made use of in upwards of sixty places, in which the Redeemer is treated of;' and as it was well known, so it was highly esteemed of by them; they expected him who was to redeem Israel, under this title and character; aud when he was come, and had revealed himself unto some, in an exulting manner they said one to another. We have found the Messiah, which is, being interpreted, the Christ; that name had been always precious to the saints, who waited for the consolation of Israel, and was then like a box of ointment poured forth, exceeding grateful, delightful, and refreshing to them.