An exposition on the whole booke of Solomons song,: commonly called the canticles. Wherein the text is explained and usefull observations raised thereupon. / By John Robotham, preacher of the gospel.

The song of songs, &c.

Songs and Psalms are for the most part argu∣ments of joy and rejoycing in them that sing, as in Jam. 5. 13. Is any merry, let him sing Psalms. So like∣wise they are arguments of praise and honour to them, whom they concern; according to the exhor∣tation of the Prophet David in Psal. 66. 2. Sing forth the honour of his name: make his praise glorious. In the Greek it is read, give glory to his praise; that is, make his praise glorious and honourable.

In Ephes. 5. 19. there is mention made,

First, of Songs, which the Greeks call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a song, or laye: it is also called by the Hebrews, Shir, a song, which was chiefly made for the voyce, and it con∣tained matter of exultation and rejoycing.

Secondly, hymns, called by the Greeks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a hymne or praise: by the Hebrews Tehilleh, and signi∣fies land and praise in commemoration of benefits re∣ceived from God: An hymne is uttered by the voyce only.

Thirdly, Psalms, which the Greeks call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Hebrews Mizmor, which commeth of a roote, that signifies to prune or cut off superfluous twigs from trees: this is a kind of an artificial song in a propor∣tioned number of words: A Psalm is played on an Instrument, as well as with the voyce; it contained Arguments of all sorts, for exhortation to morall doctrine or holinesse of life, petition, thanksgiving, and instruction. Many times any of these are put indifferently for all; but this most excellent song contains them all in one: it is as a song for joy and rejoycing: it is as a hymne for praise and thankesgi∣ving: it is as a Psalme exhortation and instru∣ction.

Again, for as much as we find sundry parties sing∣ing, and the one side answering to the other: for which it may be called a Responsorie, and hence the forme of this song differs from all other songs in Scripture: For as there are divers singing at once, so there seems to be many songs in this one, and all treating of the mutuall love between Christ and his Church.

Hence observe,

First, The Church and servants of Christ have alwaies matter of joy and singing; these only have the true cause of joy, and their joy shall never be taken from them. The joy of carnall men is nothing but mad∣nesse, Eccles. 2. 2. Believers only have true and so∣lid joy, flowing from the spirit of Christ within them; they onely can sing, making melody in their hearts unto the Lord, Ephes. 5. 19.

Secondly, note, That the Church can rejoyce in affli∣ction, as well as in prosperity.

David can sing of his deep waters and calamities, as well as of his great mercies and deliverances: and the Apostle saith in Phil. 4. 4. Rejoyce in the Lord al∣wayes: Not only in times of prosperity and mirth, but also in times of adversity and distress: the trou∣bles of the Saints are not so many, or so great, but spirituall joy will mitigate and overcome them all. Afflictions are turned into matter of rejoycing, when they are a meanes to stir up our faith and pa∣tience, according to the Apostle, Jam. 1. 2.

Thirdly, Mans reconciliation with God by Jesus Christ is matter of great joy.

This Booke treating of mans reconciliation with God, and of his sweet conjunction with Christ, with joy in the holy Ghost, is called a Song: yea, it is a marriage song, a song of betrothings. Now what passage of our life is more sweet than that of marriage? and what sweeter expression, then by a song? It thus is set forth unto us the sweet conjun∣ction between the soule and Christ. It is the nature of joy to delight in some solid good: now no good can be compared cum summo bono, with that chiefe & eternall good; it is no wonder then, if the soul doth

much rejoyce to be joyned to Christ, who is the ve∣ry top of all felicity and happinesse.

Fourthly, observe, How the Lord takes all advan∣tages to win our affections unto himselfe. He presents before us the pure, free, perfect, eternall, and con∣stant love of Christ towards his Church, with all his incomparable and heavenly riches, wisdom, beau∣ty, and graces by that amiable and pleasant, that sweet and comfortable allegory of a marriage song; to the end, that he might carry up the soule to things of a divine and heavenly nature. The holy Ghost doth many times frame arguments most sui∣table to the nature of man, as that in the Prophet Hosea 11. 4. I drew them with the cords of a man, with bands of love, &c. That is, as if the Lord had said, I used arguments suitable to mans nature; I did not use violence and rigour, but rather chose to over∣come them with mercy and loving kindnesse.

Secondly, We have the transcendent excellency of this song.

A song of songs: That is, the chiefest and most excellent song; for by doubling of the words, the Scripture useth, when it speaketh of good things, to understand most excellent things, as Deut. 10. 17. The Lord your God is God of Gods, and Lord of Lords. That is to say, most high Lord and God: and wher∣as if it speak of base things, it doth on the other side by doubling debase them as much, as Gen. 9. 25. A servant of servants shall he be. That is, he shall be a most vile and base servant. In like manner it is spo∣ken of Christ, Revel. 19. 16, 17. The King of Kings, and Lord of Lords. That is, the most high and migh∣ty King, and supream Lord of all. The doubling of

the words make an Hebrew superlative, by which this is noted to be the chiefest song.

First, of all Solomons other songs, for hee made a thousand and five, 1 King. 4. 32.

Secondly, of all other songs in Scripture: David was the sweet singer of Israel in his time, and had his golden Psalms; besides many other songs there be in Scripture, and all of them very precious: yet this song excelleth them all, and that in these re∣spects.

First, Because this song speaketh of Christ's love to his Church, and the Churches love to Christ more largely, sweetly, and comfortably then any o∣ther song in Scripture: and by such allegories and amiable resemblances, taken from the most beauti∣full and stateliest things under heaven; the swee∣test, therichest, and the most precious things that are found among men, as the richest Jewels, the sweetest Spices, Gardens, Orchards, Vineyards, Wine-sellers, and the like: these with the like set forth and expresse the spirituall and heavenly Or∣naments and Jewels which Christ bestoweth upon his Church, with the fruits of her love to him a∣gain.

Secondly, This song admitteth more variety of interpretation then any other: some understand it of the Catholicke Church, some of particular Chur∣ches, from Solomons time to the last judgment, some of the mutuall affection and love betwen Christ and every Believer: We deny not, but that there may be usefull truths in each one of these interpretati∣ons; but sure it is, that all, or the most passages of this song will very well agree to the spirituall state

of the Church in every age of the world.

Thirdly, The difficulty and hardnesse of this song, which ariseth from these grounds.

First, The sodain change of the number, tense, and person, as now speaking singularly, then plu∣rally; now in the present time, then in the time to come.

Secondly, In that there are severall persons spea∣king, now the Bride, then the Bridegroome, and sometimes the friends of them both, viz. the daugh∣ters of Jerusalem.

Thirdly, In respect of all those parabolicall and enigmaticall phrases and dark speeches, wherein is contained very divine and heavenly matter.

The Jewes had this song in such reverence and high esteem, that none of them would read or study it, untill they were thirty years of age.

Now forasmuch as this song excells all other in the Scripture, in that it celebrateth the mysteries of Christ and his Church, and the conjunction be∣tween them, more amply and excellently then any other;

Observe, That this song of Solomon is a most excellent portion of canonicall Scripture. It were horrid blas∣phemy to prefer this song above all the songs in Scripture, if it were not given by divine inspiration as well as they.

First, The title of this Book is, as a crown of glo∣ry set upon the head of it, and is as ancient, and of as great authority as the book it self: Now if this song were not canonicall, we should make all the songs in Scripture in comparison, 〈◊〉〈◊〉 come behind a hu∣mane love-song.

Secondly, If we consider the 〈…〉〈…〉••ne and heavenly matter contained in this song: it takes the best things in the course of nature, and applies them to a most divine use; but of this wee have spoken al∣ready.

Thirdly, If we consider that speech in Chap. 7. 4. Thy nose is like to the tower of Lebanon. Now the tow∣er of Lebanon was not built untill a long time after Solomon had married with Pharaoh's Daughter: be∣side, how odious and unseemly would the compari∣son have been, if it had been made in respect of Solo∣mons wife.

Fourthly, The description of the Bride and the Bridegroom are so transcendent and excellent, that they cannot be applyed to any, but to Christ and his Church: And although none of the ten proper names in Hebrew be once named in this song; yet this Book is full of such names, as doe most of all suit with the argument thereof, as King, Welbeloved, Brother, Shepheard, the chiefe of ten thousand, &c. That most excellent shining glory, dignity, and Majesty, which is here put upon the Bridegroom, can belong to none beside Christ. And as for the Bride, shee is described by such rare beauty and glory, which can∣not agree with Pharaoh's daughter: for how is shee compared with all that dwell under Solomons Cur∣tain? and how is she found black, parched with the sunne, and afflicted by her Brethren?

Fifthly, It is manifest that Christ and his Apostles made use of this Book by applying the phrases, and borrowing of matter and frame of speech from it, as in Chap. 1. 2. Draw me, &c. Suitable to that are the words of Christ, in Joh. 6. 44. None can come to me,

unlesse the father draw him. Again in vers. 9. Behold him through the casement, looking through the grates, &c. Agreeable is this, to that of the Apostle, in 2 Cor. 3. 18. We behold the glory of the Lord as through a glasse, or casement. See also the title which Christ giveth his Church, in Chap. 5. 2. calling her undefi∣led, agreeable to the Apostle, who would present the Church to Christ, as a chast and pure Virgin.

These places, with many other, which might be brought, do clearly demonstrate what a sympathy and agreement there is between this song and the new Testament, and with the matter and manner of phrase alledged there, by Christ and his Apo∣stles.

Sixthly, There would be open contradictions found to be in this song, if it were applyed to any o∣ther then Christ and his Church; for how can it be said of Pharaoh's daughter, that shee is the only child of her mother, Chap. 5. 6. when in the last Chapter, that she had a little sister? Now concerning the heavenly Jerusalem, shee is called the mother of us all, and the Church is but one in Christ: but in respect of those severall congregations that the Church is divided into, she may be said to have many sisters; and thus according to the right interpretation, we see a har∣monious agreement in this seeming contradiction. I might bring many more arguments to prove this song to be an excellent part of canonicall Scripture, but I forbear, forasmuch as the severall passages of it will agree to the experience of the best Christians: wherefore it will be worth our time and paines to read, study, and meditate in this most excellent por∣tion of holy writ; and when we come to understand

this song clearly, wee shall be forced to confesse, that there is not such choise and heavenly matter, neither the like sweetness and comfort in any song, as in this song of songs.

Thirdly, we have the Author of this Song (which is Solomons)

Solomon was the greatest son of wisedome among men, whose understanding was as large as the Sea, 1 King. 4. 29, 30. And whose affections were as large as his understanding: hee is made the holy Ghost's instrument for the composing of this excel∣lent song of songs. A man of the deepest appre∣hension is made use of in the highest matters, to wit, the intercourse of love betwixt the Lord Christ and his Spouse.

Solomon was a type of Christ:

First, In that he had his name of peace, which is called in Hebrew Shelomoh, but after the Greek Solo∣mon, peaceable, for he was a man of peace and rest; and God said of him, Solomon shall be his name, and I will give him (Salom) peace and quietnesse unto Israel in his dayes, 1 Chron. 22. 9. Which promise was made good, as wee read in 1 King. 4. 24. Hee had peace on all sides round about him. Now Christ is our Prince of peace, Isa. 9, 6. and is called by the Apostle our peace, Ephes. 2. 14. That is, he is the author and cause of all our peace; he is the cement, the only tie, and ground of all that peace and union between God and us, and also between the Jewes and Gentiles bringing them into fellowship and communion one with another.

2. Solomon surpassed all the Kings of the earth in riches and wisdome. 2 Chr. 9. 22. And all the earth

sought the face of Solomon, to heare his wisdome which God had put in his heart, 1 King. 10. 24. He was the wisest of all Kings, as we see in 1 King. 3. 12. There was none like him, before him, neither after him shall any arise like unto him. He was also the wisest Prophet, whose heart was lifted up higher then the sun, and who had received a large measure of the spirit of Prophesie from the Lord: but yet behold Jesus Christ, a greater then Solomon, Matth. 12. 42. For in him are the treasures of wisdome, Col. 2. 3. That is, Christ had in him the perfection of all wisdome and knowledg: and the Apostle calleth him in 1 Cor. 1. 24. The wisdome of God. Christ is essentiall wise∣dome and understanding: Counsell is mine, and sound wisdome (saith he) I am understanding, Prov. 8. 14. This song therefore is commended unto us by the holy Ghost, in the highest degree of excellency, in respect of the Author, who was such an eminent type of Christ both in peace and wisdome.

Observe from hence, that Solomon is a canonized Saint, else he had not been the Pen-man of Canoni∣call Scripture, and so to have been a Scribe of the holy Ghost: The Apostle Peter speaks thus of all the holy Prophets and Pen-men of holy writ, in his 2 Epist. Chap. 1. vers. 20, 21. First know this, that no prophesie in the Scripture is of any private interpretation•• For prophesie came not in old time by the will of man that holy men of God spake as they were moved by the holy Ghost. Now Solomon being one of those holy men of God, he must need be a deare and beloved Saint of God.

2. Hee was a most excellent type and figure of the Messiah's in love, peace, wisdome, and glory:

and Christ himselfe is called Solomon, in Chap. 3. 11. It would be therefore more then absurd rashnesse to conclude him a reprobate.

3. The promise which God makes to David, that if Solomon sinned, hee should be chastised, but that God would never take away his mercy cleane from him, as he did from Saul, 2 Sam. 7. 14, 15. This can∣not be meant of succession in the Kingdome; for it would have been no comfort to have enjoyed the Kingdom for a while, and afterwards to perish for ever; therefore it must be taken for a promise of an estate of life.

4. God speaks well of Solomon after his death, making an honorable mention of his name, & joyns him with his Father David; the Lord commending Rehoboam & his people for their first 3. years go∣vernment, 2 Chr. 11. 17. Three years long they walked (saith the Lord) in the way of David and Solomon. Now God never made any such honourable menti∣on of a reprobate after his death, in all the Scrip∣ture.

5. Consider that name of love and favour which God gave unto him, Jedidiah, beloved of God.

6. Solomon himself is said to have loved the Lord, 1 King. 3. 3. which thing being true (else it would not have been recorded in Scripture) he could ne∣ver fall finally from God.

7. It is said in Luk. 13. 28. that Abraham, Isaac, and Jacob, and the Prophets (of which number Solomon is one) are in the Kingdom of God: Yet the false Prophets are excepted, as Balaam, by whom God spake sometimes in a compulsitory way; but the Lord used no such instruments to be Pen-men of the holy Ghost.

8. And lastly, his owne 3. Bookes evince his re∣pentance and reconciliation with God: For this glorious light of Israel for a season was clouded and overshadowed by Idolatry; for it is said, Solomon worshipped strange gods. Now upon these words the Romanists conclude, that Solomon died a reprobate; but Mr. Broughton is of another opinion concerning these words: I have oftentimes mused (saith hee) what should be the meaning of these words, And Solo∣mon worshipped strange gods. For (saith he) I could never thinke that he could esteem the idolls of the heathen for gods, considering he had such wonderfull knowledge, but surely this is the meaning; that by allowing his Con∣cubines to worship them, and in that it was done by his Commandement, it was as his act; and this I hold, till I be better instructed. If he had come to so open a folly, as to worship them as God, this his sinne must needs have been of very high nature, if not the sinne against the holy Ghost, which is unpardonable.

But however it must be confessed, that Solomon fell grievously by giving the reins to his lusts; yet, as it was said already, his 3. last Books will declare what the frame and temper of his spirit was in his old age.

1. The book of the Proverbs, wherein by allego∣ries taken from the most excellent of the creatures, and also from those of the lowest ranke and esteem, he sheweth the wisdome of God in the government of the world: from whence hee perswades men to seek after the wisdom of God, admonishes the peo∣ple to beware of strange women, and labours to set∣tle them in the grounds of Religion.

2. His Booke called the Preacher, which book

was made in his old age, and after his recovery out of sin: he beginneth, Vanity of vanities, all is but va∣nity, saith the Preacher. He preached worldly va∣nity from selfe-experience, admonishing others to beware by his evill. In which Book he sheweth in generall the transitory estate of all things in the world. For, saith he, consider the Sun, it riseth and setteth, and returneth again to his place. The winde goeth toward the South, and turneth about into the North: it whirleth about continually, and it returns a∣gain according to his circuits. All the rivers run into the Sea, yet the sea is not full; unto the place from whence the rivers come, thither they return again. So by this he sheweth, that there is no felicity in any thing un∣der the sun, but all is vanity. He goes on, and tries wisdome and knowledg; but saith he, in much wis∣dome is much griefe, and he that encreaseth knowledge, encreaseth sorrow. He went yet further, and tryed all pleasant things; for (saith he) I made great works, I built houses, set Gardens and Orchards, and I plan∣ted trees in them of all kind of fruits. I made mee pooles of water, &c. In a word, I was full, and much encreased, I wanted nothing that my heart could desire: but when I began to consider what felicity these things could bring unto mee, I beheld no∣thing but vanity and vexation of spirit, and that there was no profit under the Sun.

3. This most divine song penned (as was hinted before) in his old age: his affections and his mind is taken up in contemplating and celebrating those sweet mysteries of Christ and his Church, and of that intercourse of love passing between them: his heart is now lifted up higher then all the things

under the Sun, reckoning of them nothing but va∣nity and vexation of spirit. Now by what hath been said, wee may conclude Solomon a glorious Saint of God, and therefore should be stirred up to the study and meditation of this Book the more, for Solomons sake, the Pen-man thereof.

Notes

• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cantavit, unde. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Can••icum.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Laus••laudatio.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Landavit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psalmus. a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Putavit, prae∣cidit.
• Brought. ge∣nerall view of the Scrip∣tures, p. 154.