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.

VERS. 2, 3.

Let him kisse mee with the kisses of his mouth; for thy love is better then wine.

Because of the savour of thy good ointments; thy name is as ointment poured forth, therefore doe the Virgins love thee.

IN this Chapter observe two parts.

1. The earnest desire of the Church to be ef∣fectually joyned unto Christ, and to enjoy his pre∣sence; that she might have sweet and most comfor∣table communion with her head and Spouse, and this is from vers. 2. to the end of vers. 7.

2. There is contained the ready offer of Christ to entertain and embrace his beloved Church, to∣gether with a mutuall commendation one of ano∣ther, and both setting forth the praises of each o∣ther, from vers. 8. to the end of the Chapter.

In the first part observe,

• 1. The Churches earnest wishes and desires, ver. 2, 3, 4.
• 2. She preventeth some objections that might be made against her, vers. 5, 6, 7.

The earnest desire of the Church is set down un∣der the similitude of a lover.

Let him kisse mee with the kisses of his mouth, &c.

In this Vers. observe two things.

• 1. The Churches prayer or request to Christ, in these words, Let him kisse me, &c.
• 2. The reason of her prayer, wherein shee sets forth the excellency of Christs love, in these words, For thy love is better then wine.

To kisse in the Scripture noteth 3. things.

1. It noteth worship and service, as we have is in the Prophet Hosea, Chap. 13. vers. 2. Let the m•••• that sacrifice kisse the calves; it being an act and token of worship and religious honour. See also in 1 K. 19. 18. Yet I have left me (saith God) seven thousand in Israel, which have not bowed unto Baall, and every mouth which have not kissed him. That is, that have not so much reverenced or honored Baal, as to kisse him.

2. To kisse is an expression of duty and obedi∣ence; thus Samuel kissed Saul, when he had annoin∣ted him King of Israel, 1 Sam. 10. 1. This he did, as a token of obedience: this is that duty towards Christ, expressed in Psal. 2. 9. Kisse the sonne: That is, yield all obedience to him, regard the law of his mouth, be instructed, counselled, and commanded by him.

3. To kisse is a symbole & pledg of love; therfore the Christians of the Primitive time used such ex∣pressions of love in their love-feasts: and this is in∣joyned by the Apostle as an expression of Christian

love, and as a sign of their unity and onenesse, and of that Christian tye, whereby they stood bound one to another.

The last of these serves for our purpose; for in these words, Let him kisse me, &c.

The Church desires that the sweet and comforta∣ble pledges of Christs love may be given in unto her.

By a mentonymie, shee putteth the signe for the thing signified; for a kiss is but a pledg of that love of Christ, which shee desires to be made a partaker of. Here we have an exclamation, full of spirituall passions and divine love; with which the Church is enflamed, and as it were impatient in her desires, after a nearer conjunction with Christ. Let us see it farther, what that is which the Church so ear∣nestly desire, in the following words.

With the kisses of his mouth.

The Church doth not say, with the kisses of his lips, for that is a more silent and still gesture; but the kisses of his mouth, which is no superfluous speech here; but it implyeth the heavenly & graci∣ous speeches which proceed out of Christs mouth. Grace was in Christs lips, Psal. 45. 3. All Christs af∣fections were sweet, and his heart was a treasure of divine grace: his mouth then by which hee utters the things that are in his heart, must needs be sweet and desireable.

Qu. But was ever the Spouse of Christ without all pledges of his love? or, was shee ever without the word? for shee seemeth to cry after that which shee had not?

Answ. Christ did alwayes kisse his beloved Spouse with some of the kisses of his mouth; but he let out his light, minuatim, by little and little, as it were by degrees.

The promise was first made to Adam in the seed of the woman. After this, the promise was renew∣ed again with Abraham: And after that the chil∣dren of Israel were come out of Aegypt, his Lawes and Ordinances were more fully delivered by Mo∣ses, but as yet all things were under figures and sha∣dowes; the Church was as a child in her non-age, and in that respect the Apostle saith, they were un∣der tutors and governors, untill the time appointed of the Father, Gal. 4. 1, 2. And in Chap. 3. 23, 24. he saith, they were kept under the law, shut up unto the faith, which should afterwards be revealed; which law was a School-master unto Christ. In this respect the Apostle saith; that the heirs of life and salvation were but Children before Christs Incarnation, because in ge∣nerall they knew but as children, for that we have done since: besides other points of minority touch∣ing legality and ceremonies, which the Apostle in the afore∣cited place calls elements or rudiments; so that their light was but an obscure & glimme∣ring light to ours now in the dayes of the Gospel. Christs discovery of himself then was but a standing behind the wall, a looking forth of the window, a shew∣ing himselfe through the lattice, Cant. 2. 9. So although the godly in the time of the Prophets saw the pro∣mises afar off, and embraced them: yet they had them but in the expectation, not in the enjoyment: they had the promises in respect of the benefit, but not in the perfection of them. These (saith the Apostle) receiued not the promise: God having provided some bet∣ter

things for us, that they without us should not be made perfect. Now the Prophets fore-saw and prophe∣sied of the rising of the sun of Righteousnesse, that bright morning star, who would make glorious discoveries of heavenly light: and they also pro∣phecyed of the powring forth of the spirit of wis∣dome, and of revelation after Christ's comming in the flesh: and hence it is, that many Kings, and Pro∣phets, and righteous men desired to see Christs day, and saw it not, Luk. 10. 24.

This is one of the kisses of Christs mouth, which the Church did so vehemently desire, saying, Let him kisse me, &c. Whereby the Church desireth to have Christ manifested in the flesh, and to have the sweet and comfortable Doctrines of the Gospel ap∣plyed to her heart, and that shee might not be al∣ways under a legall dispensation, for the law work∣eth wrath, Rom. 4. 15. It was a ministration of death, 2 Cor. 3. 8. for the tenour of it runs thus, Cursed is every one that continueth not in all things, that are written in the book of the law, Gal. 3. 10. But (saith the Apostle) after that faith is come, we are no longer under a School-master, Gal. 3. 25. That is, now we are not as children in knowledg and understand∣ing, that wee should need a School-master; but we are as men of riper years, and as men grown in knowledg, by the cleare light and sun-shine of the Gospel: so the Church desireth here, that shee might be prevented with the grace of Christ, and have the feeling of his love and favour towards her.

For thy loves are better then wine.

Here the Church rendereth a reason of that her most earnest desire, which shee hath to be joyned with Christ, and enjoy a more full and neer com∣munion with him.

Thy loves, &c.

By loves she meaneth favour and acceptance: and she speaketh in the plurall number.

1. To declare the plentifulnesse of Christs love, and withall that great comfort and joy she received by the aboundance thereof.

2. In that she had not Christs love only, but also the fruits thereof, namely, her love to Christ, Christs love to her being as the cause; her love to Christ, as the effect; her love to Christ a reflection of his love, wherewith he loved her first, according to that in 1 John 4. 19. Wee love him, because he first lo∣ved us.

(better then wine) or, good more then wine.

The word good is of a large extent, and is used for that which is fair, sweet, pleasing, profitable or commodious, causing joy and comfort. The same word is used in Gen. 24. 16. where it is said, the Damsell was faire to looke upon. That is, shee was of a good countenance. And we have the same word in Esther 1. 10. where it is said; the Kings heart was mer∣ry with wine. So that by good, the Church meaneth profitable, sweet, pleasant, comfortable, and full of salvation; for it is the love of election, of adoption, justification, of righteousnesse and sanctification, and therefore a very sweet and comfortable love.

Better then wine.

Wine is one of the most precious, comfortable, and delightfull creatures that is in the world. It is here put synechdochically, as one pleasant species or kind for all the rest: and because Wine is the prin∣cipall thing in Feasts and Banquets, it is here put for all dainty, pleasant, sweet & comfortable meats and drinks, used in the banquets of the great ones of the world.

The Verse being thus opened, let us draw some Observations from it.

Obser. 1. That such as have the least tast of Christ's love are impatient and restlesse in their desires after the nearest fellowship and communion with him. Hence it is, that the Spouse here breaketh forth into such a speech with an exclamation, being full as it were of divine passions, and of enflamed love, saying, let him kisse mee, &c. This was grounded upon some tasts of Christs love; for Christ had not spoken as yet to the Spouse; but shee on a sudden (as it were) without any word from Christ, utters this vehe∣ment exclamation of hers, and that without any o∣ther ground, then that his love is better then wine. See this in the Apostle: he counted all things but dung, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dogs-meat, that he might win or gain Christ: that is, that he might get more neerer com∣munion with him; and that hee might be satisfied with a larger portion of his fulnesse: and yet the Apostle goes higher then this, and desires to be dis∣solved, and to be with Christ, that so hee might enjoy the highest communion of all. The Church here desires Christs manifestation in the flesh, that shee

might enjoy him in a Gospel-dispensation, and have sweeter discoveries of his favour: so in like manner the Church of the New Testament, who did enjoy all the priviledges of the Gospel; yet she goes higher in her affections, and desires Christs last comming, that so she might enjoy him in that hea∣venly & everlasting communion, which the Saints shall enjoy hereafter.

2. Observe; that Christ hath given more sweet and comfortable pledges of love and reconciliation to his peo∣ple under the Gospel, then he did under the Law.

Hence it is, that Christ telleth his Disciples, and saith, Blessed are the eyes that see that yee see. For I tell you, many Prophets and Kings have desired to see those things which yee see, and have not seen them: and to hear those things which yee heare, and have not heard them, Luk. 10. 24. To this purpose is that of the Apo∣stle, in Heb. 12. 18, 19, 20. For you are not come unto the mount not to be touched, and that burned with fire: Nor unto blacknesse, and darknesse, and tempest, and the sound of a Trumpet, & the voyce of words, &c. By the mount is mount-Sinai, whereon the law was given: and by all those expressions of darknes and tempest, and fire; wee are given to understand the slavish, servile, and fearfull condition of them who were under the law: and how farre short their condition came of the excellency of our condition, who are under the Gospel. And hee saith further, Vers. 22. But yee are come un o mount Sion, and unto the City of the living God, the heavenly Jerusalem, and to innume∣rable company of Angls: to the generall Assembly, and Church of the first-born which are written in heaven, &c. By mount-Sion he meaneth the Church under the

Gospel, whereof mount-Sion was a type, Psal. 14. 7. And the Doctrine of the Gospel was to goe out of Sion, Isa. 2. 3. And by all the other expressions he sheweth the happy condition of them, who are un∣der the Gospel. It is the same argument for sub∣stance, that the Apostle uses in Rom. 6. 14. For sinne shall not have dominion over you, for yee are not under the law, but under grace. That is, now having such manifestations of grace under the Gospel: sin shall not take such advantages against you, as to keep you under, or to enthrall you, as it did those under the Law.

Againe, Christ hath powred out a greater mea∣sure of his spirit on his people, now in the times of the Gospel, then before. The Saints of old have had the same spirit for substance, but not for mea∣sure; the spirit was given out unto them by small drops; but in the times of the Gospel it was powred out in showers and abundance, Tit. 3. 6. The word translated abundantly signifies Riches, which notes not only the pretiousnesse, but the plenty and su∣perabundancy thereof. And it is said, when hee (meaning Christ) ascended up on high, and led capti∣vity captive, he did withall give gifts unto men, Ephes. 4. 8. In these words the Apostle alludeth to an old custome of the Jewes, who in dayes of great joy and solempnity, did use to send gifts and presents one to another, as we read in Neh. 8. 10. 12. The people did eate and drinke and send portions. This the people did in token of their joy after their redemption from captivity. So when Christ ascended up on high, as in the day of his Majesty and Inauguration in his Kingly seat and Chariot of triumph; he sent

plentifull portions and gifts of his holy spirit into the hearts of his people. Now in that Christ powrs out more abundantly of his spirit in the days of the Gospel then before; the spirit of evidence and de∣monstration, the spirit of revelation and knowledg as it is called in 1 Cor. 2. Herein Christ hath given more pledges of his love in the times of the Gospel, then in the times of the law.

Lastly, The will and mind of God is more fully and more plainly revealed to his people under the Gospel, then it was under the Law: God let out light by little, and little, till the sun of righteous∣nesse arose. So we have it in Heb. 1. 1. God spake unto the Fathers by the Prophets at sundry times, and in divers manners; but in these dayes he hath spoken by his sonne, Vers. 2. That is, he hath spoken moreful∣ly and plainly.

The antithesis or opposition which the Apostle sets between Gods speaking by the Prophets of old, and by his Son in the latter age of the world, shews plainly the dimnesse and darknesse of those former ages in comparison of those, which have been since the comming of Christ.

3. In that the word of the Gospel is called the kisse of Christs mouth,

Observ. That the Doctrine of the Gospel is very sweet and desirable.

From hence it is, that David doth so highly com∣mend the holy Doctrine of the Lord, that it is per∣fect, pure, and infallible, and of such mighty opera∣tion and effects, that he saith, it is more to be desired then gold, yea then much fine gold, sweeter then the ho∣ney or the honey-comb, Psal. 19. In the Originall the

words run thus, sweeter then the dropping of the ho∣ney-combs: It is meant of that which commeth forth without pressing and therefore counted the swee∣test and purest honey of all other.

All the Epithites given in Scripture unto the Gospel do shew, that it is sweet and comfortable; it is called the good word of God, Heb. 6. 5. A good do∣ctrine, 1 Tim. 4. 6. A faithfull saying, and worthy of all acceptation, 1 Tim. 1. 15. The word of life, Phil. 2. 16. The word of reconciliation, 2 Cor. 5. 19. The Gospel of peace, Ephes. 2. 17. The Gospel of salvation, and the word of truth, Eph. 1. 13.

Besides, the Gospel brings glorious effects along with it; as liberty to Captives, and blessed joy and comfort to those in distresse, as in Isa. 61. 1, 2. It is tidings of great joy, viz. of reconciliation to God by Christ, and of peace and joy in the holy Ghost.

It is no other then the sweet kisses of Christs mouth; and those heavenly Oracles of his mouth, whereby he calleth, enlightneth, comforteth, and worketh faith in his people. Christs affections were (as I may so speak) dyed in love and sweet∣nesse: and his heart was as a fountain of grace, ther∣fore needs must his mouth be sweet, which is (as it were) the instrument by which he utters what is in his heart. Christ conveyeth all his graces and all good things into his people by the word of his mouth. No marvail then, though the Church be enflamed with the desire of the kisses of his mouth.

4. Observe from the reason which the Church renders of her most earnest longings and desires af∣ter Christ: For thy loves, &c.

That those strong desires, and those earnest longings of the faithfull after Christ, they flow from a principle of love.

Love is impulsive and constraining, it hath a sweet kind of violence to draw out all the affections of the soule unto Christ, see this in 2 Cor. 5. 15. The love of Christ constrains us, saith the Apostle. So a∣gain in Jer. 31. 3. I have loved thee with an everlasting love, therefore with mercies have I drawn thee, saith the Lord. And in Hos. 11. 4. I drew them with the cords of a man, with bands of love, &c.

Now wee must understand this principle of love to be, either Christs love to us, or our love to him; for there is an interchange of spiritual love between Christ and his people. First, Christs love to us (in respect of the extrinsicall part of it) is the ex∣pressing of his love to us by the evident testimo∣nies of his favour & grace: and by uniting of him∣selfe unto us, making of us to partake with him∣selfe of his own goodnesse. Now by the manife∣station of Christs love to us, he begets in our souls a love of him: his love is, as the cause, our love as the effect: and as Solomon saith of the rivers, that they both come from, and return again into the Sea, Eccles. 1. 7. So Christ is the ocean of spiritual love, from whence we derive, and in to which we return our love: so that our love proceeds from Christ's love; his love is as a load-stone, attractive, draw∣ing our affections to him; our love is as the re∣flecting backe to him again the beames of his owne love.

Now that principle of love by which wee are drawn to Christ, is both Christ's love to us, and the

fruits thereof, namely our love to him. Now there are three things in love, whereby the affections of the soul are drawn unto Christ.

1. An affection of the will, whereby we are in∣clined unto the thing beloved: Now the nature of the will is elicita, not coacta, inclined and drawn forth, not compelled and constrained; will should be no will, if it were so: but there is that divine ex∣cellency, & that excellent dignity in Christ, which is as a load-stone, very attractive, & an object very tempting and alluring to bend, to draw, and to in∣cline the will, making of it to close with Christ, as with the best, and most excellent object in all the world.

2. A desire of union and enjoyment of the thing beloved. Now when the soule eyes such an excel∣lent object as Christ is, in respect of his spirituall beauty, and super-eminent worthinesse and digni∣ty: it presently covets the enjoyment and function of him; the soule desires nothing more then union, then peculiarity and interest, then the everlasting possession of him, who is that love-deserving ob∣ject.

3. A complacency or wel-pleasednesse, where∣by we rest our selves well pleased in the goodnesse of the thing beloved: now nothing in the world is more pleasing to a believing soule then Christ: so that let his dispensations be what they will, his Saints are never weary of him. Yea, they take pleasure in infirmities, in reproaches, in necessities, in perse∣cutions, in distresses for his sake: and when they be weak in themselves, then they are strong in him, and more then Conquerours, as saith the Apostle. Now by these 3.

acts or effects in love, are the affections of Believers eminently drawn out toward Christ.

5. Observe from her form of speech (thy loves) speaking in the plurall number.

That the love of God in Christ is an infinite, and a manifest love.

The Apostle would have the Ephesians to compre∣hend with all Saints, the breadth, and length, the depth and heighth of the love of God in Christ: but yet for all that he concludes, that it passeth knowledge, Ephes. 3. 18, 19. God's love is of one nature and substance, but it is various in respect of the dispensations thereof. Love is an internall affection in God, and therefore it passeth understanding; so that we can∣not conceive of it as it is in it selfe: but onely wee know and understand it according to the dispensa∣tions thereof. Now the acts, or the effects of Gods love in Christ are various and many, viz.

1. His electing love, whereby he hath predesti∣nated a certain number of men, that the glorious grace of God might be manifested in them, see E∣phes. 1. 4, 5, 6. The Apostle saith, God hath chosen us in Christ before the foundation of the world, that wee should be holy and without blame before him in love: who hath predestinated us to be adopted through Jesus Christ unto himselfe, according to the good pleasure of his will: To the praise of the glory of his grace, whereby hee hath made us accepted in the beloved. Here we see the first act of Gods love in choosing of his before the foun∣dation of the world; and that (saith the Apostle) according to his purpose, Ephes. 1. 11.

2. His redeeming love whereby he hath brought his from the bondage of sinne, into glorious liberty

and freedome. Our redemption was a full testimo∣ny of his love, as appears by these Scriptures fol∣lowing. Gal. 4. 4. For when the fulnesse of time was come, God sent forth his sonne, made of a woman, made under the law, that wee might receive the adoption of sonnes. So in Act. 20. 28. The Church of God, which he hath purchased with his own hlood. And in 1 Tim. 2. 6. The man Christ, who gave himselfe a price of our redemption. This was a plain demonstration of Gods love in Christ; for saith the Apostle, God shew∣ed his love to us, in that while we were yet sinners Christ dyed for us.

3. Gods love of calling: now there is a double calling, an inward and an outward; the outward is a bare propounding of the Gospel; but the in∣ward call is a spirituall enlightning, whereby the soule is enlightned by the spirit of wisdome and re∣velation, to know the hope of his calling, Ephes. 1. 17. And that whereby the soule is made able to appre∣hend him, of whom it is apprehended, Phil. 3. 12. This is that grace begotten in the will of man (that be∣ing the proper subject of this grace) by which meanes the whole man is converted unto God.

4. We have Gods justifying love, whereby hee doth free and discharge his people from sinne and death, and accounts them righteous in Christ.

5. His adopting love, whereby he accepts the faithfull, unto the dignity of sonnes. John 1. 12. As many as received him, to them he gave power to be made the sonnes of God, to those that believe in his name. Now Christ is the band of this union; for by him we come to be made heirs of God, Co-heirs with Christ, Rom. 8. 17. This excellent dignity is procured for

us by Christ, as a Redeemer. Gal. 4. 5, 6. God sent his sonne, &c. to redeeme them that were under the law, that we might receive the adoption of sonnes, And because yee are sonnes, God hath sent forth the spirit of his sonne into your hearts, crying abba, Father. Observe here, that the spi∣rit of adoption is called the spirit of the sonne, because the holy Ghost sealeth up our adoption in Christ, so that through Christ it is made sure unto us.

6. His sanctifying love, whereby he doth free Be∣lievers from the filthinesse and pollution of sinne, and restore in them again the image of God, which consist∣eth of righteousnesse and holinesse, Eph. 4. 24.

7. And lastly, his glorifying love, whereby he lifts up his people unto that state of life and glory, and gives them an immortall inheritance, where all com∣fort, peace, and joy shall abound, and where they shall have the communion of the chiefest good, viz. the love of God shining forth immediately upon their hearts. Now though the loue of God in Christ be one intire, single, and internall act: yet after the manner of our conceiving, it is set forth by diverse externall acts or effects. And wee must know, that all these ef∣fects flow from that originall love of God; these are but new acts, proceeding from that eternall love of God, which was in his own breast from eternity.

6. Observe, That the sence and feeling of Christs love is more excellent and efficacious unto Believers, then all the most pleasant and delightfull things in the world. The Church doth preferre it beyond all comparison of worldly things, saying, Thy loves are better then wine.

Now what is more pleasing and delightfull to the tast, then fragrant wine? yet Christ's love is the same, and far sweeter to the hearts of Believers. Wine is ex∣ceeding

usefull and comfortable to man; but Christ exceeds in his usefulnesse to the soule: so that look, of what use or vertue wine is to man, of the same use and vertue is Christ to his people. The properties or ver∣tues of wine are such as these.

1. Wine delighteth the heart of man, Psal. 104. 15. And in Eccles. 10. 19. Wine maketh merry: That is, it doth refresh, comfort, and make glad the heart of man: so Christ gives his people comfort and refreshment in the midst of feares and dangers: Hee is that Shilo, which brings tranquility and peace unto his Saints; he refre∣shes them with living waters, even with the sweet communion of his spirit, and with the abundance of his graces.

2. Wine causeth to forget affliction and misery, Prov. 31. 6, 7. In like manner the love of Christ causeth us to forget those things that are behind, Phil. 3. 13. And the Apostle saith of himselfe, that he doth now rejoyce in his sufferings, Col. 1. 24. The sweetnesse and the joy that he found in Christs love, did swallow up all the bitternesse and sorrow of his afflictions.

3. Wine was used in the legal sacrifices and service of God, Numb. 15. 5. Thus was Christ's love manifested by a sacrifice in himselfe, by which we draw abundance of comfort to our selves. 2 Cor. 1. 5. As the sufferings of Christ abound in us, so our consolation aboundeth by Christ. This consolation is much more then was in all legall sacrifices, which could never make him that did the service perfect, as pertaining to the conscience, Heb. 9. 1.

4. Wine enflames and overcommeth; therefore saith the Apostle, be not drunke with wine, Ephes. 5. 18. But (saith he) be filled with the spirit; that is, let the

comforts and graces of Christ's spirit fill and overcome your hearts.

5. Wine is put for all delicate, comfortable or costly things in the world, which the greatest sort of men doe use in their Feasts, Isa. 25. 6. The Lord promiseth to make a feast of fat things; a feast of wines on the lees. He alludeth to the practice of great Kings of the earth, and delicate persons, which follow their pleasures, and have their sweet wines, &c. But yet they find not so much delight and comfort in their Feasts, as the Saints do in the love of Jesus Christ.

Hence it is, that the Church cryeth out with desire to enjoy her beloved, rendring this reason, that his love is better then wine; that is, better then all the sweet and costly things that the Princes of the earth do en∣joy. Thus we have heard the Churches desire of fel∣lowship with Christ; and the reason of her request, drawn from the excellency of his love: now it follows in the next verse, she rendereth a reason of her so much delighting in his love.

Notes

• Heb. 11. 39, 40.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Est bonus, uti∣lis, jucundus, suavis, pul∣cher, laetus, commodus, ap∣tus, idoneus, beatus fuit.