1688. Hennischius not only adopted the view of Brightman and Cocceius, but even exceeded it, and called his commentary upon this book,[90] “The Apocalypse in the Canticles.” He found in the Song of Songs seven periods of the Church described, answerable to the states of the seven Asiatic Churches in the Revelation of St. John. [[79]]
| Rev. | Cant. | A.D. | ||
| 1. | The Church at Ephesus | ii. 1–7 | i. 5–17 | 33–370 |
| 2. | The,, Church,, at,, Smyrna | 8–11 | ii. 1–17 | 371–707 |
| 3. | The,, Church,, at,, Pergamos | 12–17 | iii. 1–11 | 708–1045 |
| 4. | The,, Church,, at,, Thyatira | 18–29 | iv. 1–v. 1 | 1046–1383 |
| 5. | The,, Church,, at,, Sardis | iii. 1–6 | v. 2–vi. 2 | 1384–1721 |
| 6. | The,, Church,, at,, Philadelphia | 7–13 | vi. 9–vii. 14 | 1722–2059 |
| 7. | The,, Church,, at,, Laodicea | 14–22 | viii. 1–14 | 2060 and onwards. |
1693. The profound scholarship and exquisite taste of Bossuet, though a Roman Catholic Bishop, would not allow him to follow these extravagant theories. Presuming that the marriage of Solomon with the daughter of Pharaoh is the primary object of this Song, and that the nuptial feast among the Jews was hebdomadal, Bossuet divides the poem into seven parts, corresponding to the seven days of the supposed duration of the wedding.[91] The following is his division:—
| Chapter. | |
| 1st day | i.–ii. 6. |
| 2nd day | ii. 7–17. |
| 3rd day | iii.–v. 1. |
| 4th day | v. 2–vi. 9. |
| 5th day | vi. 10–vii. 11. |
| 6th day | vii. 12–viii. 3. |
| 7th day | viii. 4–14. |
1700. Bishop Patrick, however, would not admit any literal meaning, but found, almost in every word, some delightful mystery. Even the words, “Thy navel is like a round goblet which wanteth not liquor; thy belly is like a heap of wheat set about with lilies,” (chap. vii. 2,) at which so much umbrage has been taken, this pious prelate says, may mean “the two Sacraments which the Church administers to her children; the Font in Baptism being represented by the former, and the Sacrament of the Lord’s Supper by the other part of the figure.”[92] [[80]]
1710. Shortly after the publication of this commentary appeared the Exposition of Matthew Henry. And though Henry confessed, “on the one hand, that if he who barely reads this book be asked, as the eunuch was, Understandest thou what thou readest? he will have more reason than he had to say, How can I, except some man shall guide me? that the books of Scripture history and prophecy are very much like one another, but that this Song of Solomon is very much unlike the Songs of his father David; here is not the name of God in it; it is never quoted in the New Testament; we find not in it any expressions of natural religion or pious devotion; no, nor is it introduced by vision, or any of the marks of immediate revelation; thus it seems as hard as any part of Scripture to be made a savour of life unto life.” Yet he affirms, “on the other hand, that with the help of the many faithful guides we have for the understanding of this book, it appears to be a very bright and powerful ray of heavenly light, admirably fitted to excite pious and devout affections in holy souls, to draw out their desires towards God, to increase their delight in him, and improve their acquaintance and communion with him.”[93]
1723. Durham tells us the import of the Song of Songs much more positively and dogmatically than either Patrick or Henry. “The great scope of this Song is to set out that mutual love and carriage that is between Christ and the Church in five distinct branches. It holdeth out the Church’s case, and Christ’s care of her, in all her several conditions, and under all dispensations; such as, I. Her sinful infirmities, and failings in duties, chap. i. 6; v. 2, 3, and also under liveliness in duties, chap. i. 2, 3, 4, and v. 5, and almost throughout. II. Under crosses, chap. i. 6, as being ‘a lily among thorns,’ and hated of the world, ii. 2, and also in prosperity, wherein she is commended as terrible, vi. 10. III. As deserted and sick of love, chap. iii. 1, 2, and v. 4, 5, and again as enjoying her beloved, i. 4; iii. 4, 5. IV. As under faithful shepherds and lively ordinances, chap. i. 4; iii. 4, 5, and also [[81]]as under carnal watchmen, v. 7. And in all these, her various conditions, in all ages, are painted forth, before Christ’s incarnation, as well as now, without respect to any particular time or age; for ceremonial things are not here meddled with, but what was spiritual; besides the Church then and now is one, as in the next consideration will be cleared. V. As in private dealing with Christ, and longing after him and praying for him, chap. iv. 16; viii. 1, and almost throughout, and also what she was in public duties, going to the watchmen, chap. v. 7, and iii. 3, and what she was in fellowship with others, v. 8, 9; vi. 1, 2. VI. It sets out believers as more strong, and it furnishes a greater measure of grace and knowledge; and also, as more weak in gifts and grace. VII. And lastly, it holds forth the same believers as more and less lively in their conditions.
“This book, in its matter, is a comprehensive sum of all those particulars formed in a song, put together, and drawn as on a board, for the believers’ edification, to show, 1. What should be, and will be their carriage, when it is right with them as to their frame. 2. What are their infirmities, and what they use often to fall into, even they who are believers, that they may be the more watchful. 3. To shew what they meet with, that they may make for sufferings, and not stumble at them when they come. 4. That the care and love of Christ to them, in reference to all these, may appear, that they may know upon what grounds to comfort themselves in every condition, and may have this Song as a little magazine, for direction and consolation in every condition.”[94]
Upon the words “Take us the foxes, the little foxes, that spoil the vines,” &c. (Chap. ii. 15), Durham remarks:
“This fifteenth verse contains the last part of Christ’s Sermon; wherein, as he had formerly given directions in reference to her particular walk, so here he evidenceth his care of her external peace. That Christ speaks these words, the continuation and series of them with the former, the scope (which is to make full proof of his case), and the manner how the duty here mentioned is laid on, to wit, by way of authority, makes it clear. [[82]]There are three things in them, 1. On external evil incident to the Church, and that is, to be spoiled by ‘foxes.’ 2. A care given in a direction, ‘Take them,’ &c. 3. He gives reasons to deter all from cruel pity in sparing of them, ‘For,’ &c.”