An Exposition of the Song of Songs

THE PREFACE TO THE Exposition of Solomon 's Song, by way of Justificacation; that the Exposition ought to be Prophetical.

THAT This Book of Holy Scripture hath been under a high Character of Honor in the Church of God, and hath Imprinted an Awe and Veneration of itself upon the Minds of Wise and Holy Men, is out of doubt, both among Jews and Christians.

It is enough known, that the Jews prohibit any to read it, till the Sacerdotal or Thirtieth Year of Age; Now though this may savor of an over Fear, which in Religious Matters dwells at the next door to Superstition; Yet still it shows of how sublime a Majesty and Estimation this Song appeared to them.

And with the same profound Reverence all Christians approach it, who have any serious Sense of the Dread due to Sacred Oracles; This Thing therefore is not of any doubt.

But it is a Question of much greater Intricacy and Perplexity, what the drift, scope, and design of so uncontestably a Divine and Spiritual Song is.

The generality of Interpreters look upon it, as a Catholic seat, or Universe of Allegories, representing the Mystical Communion betwixt Christ, and his Spouse the Church, and every Believing Soul in it.

Now although I defer, as much as Any of the most Devoted to such Holy, Spiritual, and Heavenly Meditations, as are derived with Advantages of Piety and Prudence from this stupendous Allegory, Yet I cannot, for this very great Reason, Rest in that Expository Sentiment, that makes it the grand scope of the Holy Spirit to give Rist to such Meditations.

And this is my Reason; All parts of Scripture have some so limited, determinate, defined scope and end, that they cannot be misled from it by any Interpretation; But it cannot be imagined, or with any semblance supposed, that from this Song, there can be drawn a Frame or Platform, either of the state of the Church, or of particular Souls in Relation to their Communion with Christ, or of Religious Discipline, or Rules of Life, that should traverse and cut with variety of Motions, backward and forward, that so Indefinite variety, that these so manifold, both new and repeated Emblematisms require.

If then there be not a Frame and Model to stint and confine Interpretation, this Song must be left to the differing Phantasies of all its Interpreters, how many soever, and nothing left to control or correct them, who do but keep to the general Analogy of pious Sense, and natural Knowledge.

For when the whole Universe serves the Images of thi • Sacred Poesie, and that every Sprig may some way resemble God; It may consequently be made serviceable to some spiritual Meditation, and moral Document; and so proportionably seeing the Communion betwixt Christ and his Church, is of the same Divine, Spiritual, and Holy Nature, every Particle of Nature used in this Song, shall be subject to as many Descants upon it, as there are Ingenies to extract them, agreeably to that foresaid Analogy of Faith, and common Philosophy: And so the Song, and the several parts of it, unstable as Water, having no consistent Figure of their own, shall receive s • ape from every Vessel the Interpreter brings to it.

But it surpasses my Understanding or Belief, that so infinitely Wise, and divinely Prudent an Author, as the Holy Spirit, should write in such a Laxity as this, Known to whom are all his Works of Scripture from the beginning to the end; and all the various Censures and Senses each Iota of them shall undergo, and hath supreme and determinate Counsels of his own, which shall Over-rule them all. And so in this Song.

And indeed, if this Liberty, and Largeness of Interpretation were allowed, It would yet be never possible to give any decent and congruous Agreement betwixt the Spouse of Christ, and a Company of Horses in Pharaohs Chariot, Teeth like a Flock of Sheep bearing Twins, Eyes as Fish pools, Locks bushy, and black as a Raven, that should express the Communion betwixt Christ and his Church, without some other Key of Interpretation, that keeps the whole Tight to such a Frame and Model of things, as was before desired.

There are some Interpreters therefore (though so very few as hardly to escape the Note of singularity) and of very Venerable Name, who have understood by it a portraicture of the various States, through which the Kingdom of Christ hath passed in relation to his Church, and so reciprocally of his Church in relation to his Kingdom. And from these, I confess, I received the first Thoughts, that such a Table is most agreeable to this Divine Composure.

And herein I am not ashamed to acknowledgde, I have borrowed most light from that very Admirable Man, Mr. Brightman, with whom Mr. Cotton, that great Light of the Church of God in New England Symbolises.

And yet I have retired from them, in a careful Avoidance, to press these Divine Figures too hard, lest wringing them should bring forth Blood; or to make the pursuit too far, lest the Exposition should be too curious and minute: For in all Prophetical Expositions, I think, there is most safety of Truth in resting upon the Bulk and Body of Scripture Prophecy, and of History, when only Human History leads the Application; but when Sacred History conducts it, One may be much more bold, or where the Instance is singular and notorious, as in Antiochus Epiphanes.

And, as I have retired in these particularities of Interpretation, from those two, by me so honored Expositors of this Song; so I have as freely dissented from them, wheresoever I see Reason.

And upon this occasion, I take liberty to make this Digression, and to observe; It is a very frivolous Undertaking, to attempt to bl • st the Interpretation of Prophetical Interpreters, as of Mr Mede, Mr. Brightman, and that to me above all others most Indear'd Name of the most Learned, Pious, and Honoured Dr. More, on Daniel, and the Apocalypse, and Others; Because either Events have not answered their Calculations, or because they differ among themselves.

For herein is the great Mistake, Men are angry These Prophetical Expositors do not, as inspired Writers, give Oracles; Whereas God may wonderfully, and beyond the ordinary standard, assist his Servants in some grand Points, to bring Light into the World, and to make great Efforts into the retired parts of Scripture, viz. the Prophecies, and yet leave them in many Particulars, to the Fallibility of their own Minds, and so to Mistakes.

For this is the Distinction betwixt the immediate Assistances of God, vouchsafed to the Sacred Pen-men, and Those, whom he leads by the Mediation of their own Learning, Search and Judgment: To the one, He dictates wholly from himself, To the other, by an Excitation of their Faculties to make a due Inquiry, and then to adjoin themselves to greatest Evidences of Reason: Together with which, he may as he pleases extraordinarily awaken, inject, infuse into their Minds, but so that the whole Assurance they have depends upon Evidence, and all they claim to of Assent, is upon the same Evidence; where this then fails, Mistake ensues, and Assent is not due.

From hence it follows; As they may mistake, so they may differ, and One be in the right upon better Evidence, where another is in the wrong upon no Evidence, or insufficient Evidence; Or Both may be Right, or in an Error on the same accounts, and yet Both these may be in great Things eminent Ministers of the Truth of God to his Church, and agree therein, being excited and conducted beyond the ordinary level of Men, to attain Evidences true and firm in such Points; where the generality, yea, where very few enter at all. And therefore those Mistakes and Differences, shall not in the least invalidate the great Truths, wherein they have Evidence, and wherein they Agree: For all is to be valued by Evidence; And Ignorance, Inapprehensiveness, Want of Diligence in others, in Trying and Judging these Evidences, to distinguish between Mistake and Truth, and their Rejection of all for want of such Infallibility and Agreement, makes no alterations in things themselves, which neither will deceive, nor can be deceived.

And withal observe, here are no more Grains of Allowance required in this Case, than in all kinds of Learning, Knowledge, Science, and Arts in the World, which do not proceed upon Infallibility, nor determine in any greater Universality of Consent. No not Theology itself, beyond the very express Assertions of Scripture: If Men have a greater Antipathy and Aversion to make out after, to try or to receive Prophetical Knowledge, and to think it Reason enough to do so, because Men mistake and differ, (which same thing they do in all things) and though their Agreements in grand Points (as in all other Cases) is so valueable, It cannot be helped, till a better State of the World cure this so general Malady.

But to return from this long, but most necessary Digression upon this Occasion. Although I do with all Thankfulness acknowledge the Helps I have received, yet I humbly avow with lowliest Thanksgivings to God; I have proceeded upon these peculiar Grounds, derived from his Word alone.

I find no way of Interpretation so like to Circumscribe and Define the Sacred Sense of this Song, as a Prophetical Course of Time, which the Church passing through under the various Elevations and Depressions of the Kingdom of Christ, it becomes capable of these so various Pictures; And, as in the Course of Time, God requires and calls back what is past into wonderful Agreements with what is present and to come, upon which Solomon says, There is no new thing under the Sun; So in this Song, supposing it such a Table of Time, the Figures and Allegories in which those past things are pourtray'd, may be required and repeated; For the States come to be repeated in their likenesses also, and so the old Emblems are often recalled, and no new ones chosen for them.

1. This then laid in the Foundation, I farther observe; From the very Beginning to the End of this Song, there are under the Emblems of Spices of sweetest Smell, and richest Perfume, couched a preparation to a Royal Annointing, in agreement with the Great Title of Christ, Messiab, or Anointed, and also in allusion to Paradise, the Palace Royal of his Kingdom; in all these there is a Designation of his Kingdom, who is the Bridegroom, and the Beloved of his Church, His Spouse, and Bride, which makes this Song Panegyrical or Inaugurative.

2. Again therefore I observe, There is from the Beginning to the End of this Song a constant Design of drawing all the Preparations to a Marriage and Nuptial Solemnity, by the holiest, purest, and most ardent Affections, and all kind of Ceremonies, and Retinue, and Courtship for Espousals, and for the Glories and solemnization, that agree to the Nuptial Love and Honor Christ is pleased to put upon his Spouse and Bride, the Church; And that as Marriage (which is a great Mystery, as the Apostle says, speaking concerning Christ and his Church) was instituted in Paradise, and there had its Beginning; So in the Paradise of God it hath its Complement and Perfection. Now hereunto agree the so often mention of Flowers, Gardens, Virgins, a Bed, Espousals, and innumerable the like: by which this Song looks so like an Epithalamium or Marriage-Song between Christ and his Church, Revel. c. 19. c. 21.

3. Further, Because as the Grandeur of a Kingdom was by the Ancients addulced and sweetened with the Emblems of the Tenderness, Care and Propriety of a Shepherd in his Flock; and that the Entertainments of Love and Amorous Contemplations were agreeable to the Shepherd's Life: Therefore in this Song, there is so often mention of Kids, Sheep, Goats, Roes, and Hinds, Lions, Leopards, Roes and Hinds of the Field of a wilder Race; of Shepherds, and the Mountains They and their Flocks walk upon, whereby this Song hath so much of a Pastoral in it.

4. And lastly, Because Enemies are oft to be overcome, before Kingdoms can be enjoyed in Peace and Luster; there is therefore so often mention of Valiant Men, Arms, Armory, and Armies, by which this Song becomes Heroic and Triumphal.

And all these things are drawn into Song, according to the general Usage in ancient Times to Compose into Poesy▪ both their Wars, the Glory of their Kings, and also their Amours, and Pastoral Divertisements.

From these Considerations then, we may have a general prospect and view upon the Frame and Model of this Song, and so as to fix it, and not leave it to the Pleasure of every Mercurial Fantasy.

5. Seeing every Course of Time, that is to be limited and circumscribed, and portrayed, as in a Model and Table, must have a Point, when it begins, and when it ends, and a medium or middle Line, in which it runs along; I observe there are great Inducements, as possibly we can desire, to begin the Song in David, who was the first Royal Ancestor of Jesus Christ, the King of his Church, and the most Eminent Typical Messiah, or Anointed of the Lord, Anointed with holy Oil: A King raised from a Shepherd to be so, wherein he was as it were by Education fitted to a Pastoral Government, and prepared to become the sweet Singer of Israel, in agreement so far with this Song, and a most renowned▪ Warrior, who Atchieved by Conquest his Kingdom, and was therein eminently a Prophet and a King, and not without some providential Resemblance of a Priest, in being girded with the Priestly Ephod before the Lord; Thus every way in so Eminent a Personage, this Song was to begin, who was so great a Type, and also in his Psalms so great a Prophet of Christ's Kingdom, as therein to give the Kisses of Christ's mouth, as he in his several Annointings, diffused the savor of Christ's Oyntments, and drew the Virgins after him.

In Union with David, Solomon his Son is to be join'd, who enjoyed in Splendor, Peace, and Magnificence the Kingdom that was the Acquest of David 's Wars, whose many Wives and Concubines, like the sixty Queens, the eighty Concubines, and Virgins without number, [c. 6. 8.] which make the Spouse of Christ, and especially his Marriage of Pharaoh 's Daughter with Royal Estate, are greatly serviceable to this Song, and to the Representations it gives of the Spouse of Christ, and of his Marriage to it: For that most Illustrious and Celebrated Queen, Pharaohs Daughter, (undoubtedly a Convert to the God of Israel,) was not only a Type of the Gentile Church in general but particularly of its State in the Philadelphian Interval, so highly Honoured, Revel. 3.

And for her, as a Type of the Church in that state, that Divinely Prophetick Fourty fifth Psalm was composed in so much Agreement with this Song; a Song of Loves, set to a Musical Instrument, or Tune, called Shoshannim, or the Lilies, among which, this Song Represents so often Christ and his Church Feeding; an Emblem of Purity at last set in Glory and Luster.

Now the Principal Intention of that Psalm, is under the Type of Solomon and Pharaoh 's Daughter to Represent Christ Anointed, as on the Mount of Spices, for his Appearance on his Royal Throne; and taking his Church in the Philadelphian state to Himself, as his Bride, agreeable with the close of this Song: agreeable with the Promises to the Philadelphian Church, agreeable with Revel. 19. and c. 21.

And the very silence of Solomon's Israelitish Wives, seems not to be without a Mystery; but to express that long Desolate state of the whole Seed of Israel under the Gospel, and yet there is a Revival at last in the Shulamite, as Solomon had undoubtedly Israelitish Wives, and in his Repentance Return'd to them, c. 6. 12, 13.

And even in those Wives of the Idolatrous Nations, Solomon took, who Turn'd away his Heart from God, He may be thus far a Type of the Love of Christ to the Heathen Idolatrous World, and also of that great Scandal, This hath against him the True Messiah given so long to the Jews, from which yet Christ shall be vindicated at the Conversion of ALL, as Solomon is by this Song, together with the Book of Ecclesiastes, Vindicated from the Infamy of his Idolatry; It being so Royal a Monument of his Repentance: This Solomon was also He, who Built the Temple of God, and his own House of State, that serve also in this song as Types; who lastly was a great Prince in Wisdom, and the Largeness of his Mind. This so great a Type, yea so great a Prophecy of Christ in his own Person and Reign, and Marriages, is commissioned as the most Elect Person to sing this song, this Prophetical song of the Kingdom of Christ, as David did in so many Psalms. And such a Song was to be expected from so great a Prince, and such a Son of Wisdom, whose Wisdom had not been perfect in Honor, without such a Prophecy of the Kingdom of Christ; Seeing Prophecy and Prophecy of Christ was the highest point of Wisdom; And it stands with Ecclesiastes as a Monument of the Repentance of this Great King after his Fall.

Let then the Epoch of this Song be David 's and Solomon 's Reign in Conjunction, and the beginning of the Course of Time to Christ's Kingdom in this Song, fixed here; And immediately after Solomon 's death begins not a new Course, but a new Character of this Course of Time, carried on from Time to Time in the most Known, Remarkable, and Chronicular Events, of greatest Renown in Scripture-History, or Prophecy, or Both; or Scripture Prophecy, and Human History that cannot be denied, nor to have been such noble Events.

Now then if in the very same order these Events keep with the Course of Time, They have also such fit Emblems and Resemblances of them in this Song, and in the same order that They have all along to this very Day in the Course of Time, I cannot account this less than great Evidence, This Song is such a Frame or Table of Time, as I assert it.

And that these may stand Fair, Visible, and Together; I have Calendar'd them in the Annexed Table, and Referr'd them to each part of this Song, together with their References to each Page of the Book; and also according to their Situation, and Place in the Course of Time, and according to that Settlement I have endeavor'd to vindicate to them that in Course of Time, by My Line of Time.

Now I cannot but add, as a farther Evidence of the Epoch of this Song, and that it designs a Course of Time, of which I gave Intimation just now, viz. That after the Reign of David and Solomon, In the Division of the Ten, and the Two Tribes, making a House of Judah, and a House of Israel, Ezekiel's Days for Years Began, as an Introduction of Prophetical Time, and, as shall be declared a Medium, or Mediation betwixt Historical and Prophetical Time: and on which the whole Course of Prophetical Time Runs; Upon this very point of Time, This Song gives those two Remarks. 1. Of that Division, by the Tents of Kedar, and the Curtains of Solomon, And then of Rehoboam 's Servitude under Shishak, King of Egypt, where to distinguish, or rather to make most notorious that Time; There is a more Uncouth Resemblance, than is to be found in the whole Song beside, viz. I have compared Thee, O my Love, to a Company of Horses in Pharaoh 's Chariot, c. 1. 5. 9. as is Declared in the Exposition.

A Second Thing I cannot but add in Confirmation of the Cou rse of Time, is, That forasmuch as it was Fore-seen, there would not be after the History of the Acts of the Apostles, Scripture History to bear up the Prophecy of Daniel, looking beyond that Time; nor of the Apocalypse, Given after that Time, We have therefore before the Apostolical Time a Precedent of depending upon the most undoubted Human History, for one of the most Remarkable Prophecies in the Judgment of all Expositors, and in which some would fain Absolve all Daniel 's Prophecy, viz. the Tyranny of Antiochus, Taking away the Daily Sacrifice; as great a Tyranny and Desolation of their Worship, for the short time it lasted, or greater than any the Jewish Church suffered till their Final Desolation; And This, though so solemnly prophesied of by Daniel, we have only the History of the Maccabees and of Josephus to depend upon for the Exposition of it; And it is counted so enough, that no Interpreter doubts it.

Why then should we not be as well satisfied in undoubted Human History concerning the Roman Antichrist, the Antitype to Antiochus, that he is that Man of Sin in 2 Thessal. 2. and the Beast, Rev. c. 13. c. 17. And it is very remarkable, how much in the same Emblems This Song may be fairly supposed to Descant on Both, as it were the Type and the Antitype; The Type, c. 3. before the Incarnation. The Antitype, c. 6. before the preparation of All Things, and their running on to the Glory of Christ's Kingdom, in c. 7. c. 8. And while there is an Agreement, the due Distances are also maintained.

Thus the Epoch, and so much of the Running on of the Course being Remonstrated upon, let us consider the Period and Conclusion, and see if the Song does not draw all things to their Consummation in the Glory of Christ's Kingdom, as into the Time of the Fullest Confluence of all to the True Church of Christ, as one Gentile Church, viz. the Fulness of the Gentiles; The Antichristian Converts; and the Reformed Churches; Then the Jews or two Tribes Congregated to it, as the Princes of the East looking out as the Morning; and at last the Ten Tribes; And then the whole Mountain of Spices flows into an Everlasting Unction of Christ into his Kingdom, who is then Anointed with the Oil of Joy above his Fellows: A Kingdom above all Kingdoms, and beyond which, There is nothing but Eternity.

And Concurrent with this End, is the Highest Purity, the most Ardent Love betwixt Christ and his Church, the fullest Enjoyment, as in not only a Supreme, but an only Kingdom; and, as in the Paradise of God; as is so Remarkable, that it cannot be missed in the latter part, or the three last Chapters of the Song: What then can, if This does not deserve to be the Period and Point of the Course of Time, and of this Song Commensurate to it; and so Adequate to Daniel 's last Words of Prophecy, and the drawing up all to an End in the Revelation.

Upon the whole then, There cannot be a greater proof of a Frame, system, or Model in any Writing, that doth not openly declare itself to be so, than to find out a just Order and Series, and due Connection in the Parts; Nor in a Mystical Frame, than that the Parts do fairly Express and Expose the Things, that in such a Frame, They are supposed to Expose: And if it be accounted in Philosophy a good Discharge to give an Hypothesis or Scheme of Nature agreeable, and to keep All Appearances safe in Relation one to another; I hope it will be Esteemed a good Acquittal of my Undertaking, not only to Project a Frame or System of this, but to find that Frame laid in Scripture-History, and Prophecy, or in Scripture-Prophecy, and Uncontestable Human History, as of Antiochus his Tyranny just now to this purpose Instanc'd, and to find the Images of Prophetick Song all along Agreeing.

And I hope, it will be no more disallowed to Expound this Song into a continued Parable without dowright Demonstration, than it is to Expound the Parts of this Song in several and particular Parables, with as little Demonstration as General Interpreters do: In fine, that the whole Song so laid into a Parable, may be Accepted▪ as well as any other Theological Parable, of which there are Examples, seeing all the Parts and Lines on which it is grounded, are undoubtedly Divine, and the Exposition so fairly put for, to be Justified as Divine also.

For I acknowledge, That which enabled me to bring this Song into the Contexture, wherein it is now Presented, and that which gave me also the occasion, and the Engagement to do it, is, The Scripture-Line of Time, I lately Published, To which I have in the Title declared, It is Adjusted; and which I have pursued along in the Exposition of the Song, both in the Signification of the Emblems, and in the Notes of Time.

And it is upon This Hope, that These two may give Light and Strength, one to another.

For the same Things variously Represented, make them clearer and easier to general Apprehension; Some Things being plainer to some in one Dress, to some in another, and each gives Light to the other, when They are Compar'd.

And in this Song, and its Exposition, Things lie much nearer and closer one to another; They are more suddenly seen and Apprehended, more easily Grasp'd, and more easily Remembered: And what requires either fuller Discourse, or Proof, may be sought in those larger Prophetical Discussions of the Line of Time.

But above All, The Compare of these Three Great Prophets, (besides others) viz. Solomon, Daniel, John, the Three Beloveds, does exceedingly enlighten and strengthen my Prophetical Scheme; For when the Three Frames differ in Circumstances, and yet agree in Essentials; There can be no greater Conviction of a Design'd Scheme of Prophecy, nor happier Conduct into it, than their compare one with another: And such a three-fold Cord is not easily broken. And in the Mouth of not Two but Three Witnesses, every word is Established.

I have chosen to Present this Song in Verse, in Conformity to the Divine Poesy, not pretending to Excel herein, much less to come within any distance of the Original; but to come something nearer the High Spirit, and Lofty Air of this Song, than plain Exposition in Prose could do; I am also in Hope, that the Diversion and Acceptableness of Words in number and measure, may Invite to the Consideration of the Matter so conveyed, and that while the Poetry is Censur'd and Condemn'd, yet the Sense may slide in, and lay hold of the Judgment.

And lest any Difficulty in such a stinted Form of Words should occur, I have by brief Notes Explaining Words and sense, endeavored to Illustrate such Difficulties.

And, as I desire, This Poem should look backward to the Line of Time I have already, or shall with this offer to any Hand, so I desire It should look forward to a second Part, now in the Press, and wherein I Beg the assistance of all who shall be induced to favor the Undertaking.

To conclude, That all Things may be made most plain, I have placed this Table, as in Entrance to the Exposition of this Song; That everyone may run and Read those great Heads of Prophecy in their order, and in the Series of Time, wherein they are set; the Events themselves none can deny to be the greatest, that can be found in Scripture-History, or supposed in Scripture-prophecy, nor call in question their successive Order in Time; So that everyone may compare the Images, which are undoubtedly Divine, and then set them close to the Exposition, which is in the Line of Time endeavor'd to be proved Divine also, by immediate Scripture Consequence; and when their place in Time cannot be contested what can be doubted;

There is but one grand Event, which I can think of, which can in this Song be supposed to be omitted; And that is the Desolation of the Jews by the Romans: But that, asunfit for a Song of Loves is glided over, and rather supposed by the Gentile Church, entering into the whole play of the Song then described, even as God's Casting the Ten Tribes out of his sight, is silently made known by the Songs Reference to the House of Judah only: And observe, those Jewish Desolations are shaded over in the Red Horse of War in the Apocalypse, and given in Daniel, but in the way of Appendage to the Cutting off the Messiah. But most fully given Ezek. c. 16. c. 23.

To Conclude, as I humbly Beg the Prayers of All, who have Favor for Endeavors in the Clearing of Prophecy; So I most Humbly and Ardently Pray for Blessing from Above, upon what is here Presented, that we may Read and Understand this Prophecy, and may wait and come to the End of the 1335 Days, For the Time is at Hand.

A TABLE OF THE GRAND EVENTS Relating to the Kingdom of Christ, and the States of his Church, from the Kingdom of David begun, to his own Glorious Appearance in his Kingdom; given in this Song.

• AFTER the general Argument, Solomon's Preface, and the Expositors Preface, p. 1. p. 2.
• [Years of the World, 2949] David's Reign began, and with Solomon's Reign made eighty years, p. 3. p. 4, 5.
• [Years of the World, 3029] Jeroboams Reign, and the parting of the Kingdoms, p. 6, 7.
• Rehoboams Reign, p. 8.
• Asaes and Jehosaphats Reign, p. 9.
• The Reign of Ahaziah, Joash, Amaziah, omitted in the Genealogy of Christ, compared to a bundle of Myrrh in the Night p. 10.
• Abiiam, Joram, Ahaz, Manasseh, before Repentance, Amon, those worst Kings bundled with Uzziah, and Jotham, and Manasseh after Repentance, as Camphire or Cypress giving some sweetness p. 11.
• Hezekiah's, and Josiah's Reign p. 11.
• The Reigns of Jehoahaz, Jehoiakim, Jeconiah, Zedekiah, p. 12, 13.
• [Years of the World, 3389] The Captivity of the seventy years, beginning in Jehoiakim’s sixth and seventh years, p. 13, 14.
• The return of the Captivity, p. 15, 16, 17.
• [Years of the World, 3459] The settled State of the Church under Ezra and Nehemiah, p. 17, 18.
• The division of Time by the Mountains of Bether, before and after the Captivity, p. 19, 20.
• Antiochus Epiphanes making the Sanctuary desolate; according to Daniel's Prophesy, and the History of the Maccabees, p. 21.
• The Recovery of the Temple-Worship, and Christ in it, till the Incarnation, p. 22.
• [Years of the World, 3987] The Incarnation of Christ, p. 24.
• [Years of the World, 4020] The Death and Resurrection of Christ, p. 25.
• [Year of Christ 33. 34.] A Description of the Apostolic Church, p. 26, 27.
• The Ascension of Christ, p. 28, 29.
• The sending down of the Holy Spirit, p. 29, 30.
• The Gentiles called, and becoming a Sister Church, p. 31.
• The Gentile Church becoming as the only Church, and the Jews under silence: with the Scripture Admonitions in that case, p. 32.
• The sealed Time entering, wherein the Kingdom of Christ is stayed, and the State of the Churches under the Apocalyptic Symbols of Ephesus; and of Smyrna, under the Heathen, and under the Christian Emperors, p. 33, 34, 35, 36.
• [Of the World 4424] [Year of Christ 437] The Apostasy of the Christian Church, under the Church of Pergamos, symboliz'd in the Revelation, p. 37, 38, 39, 40.
• The distribution of the 1260 Days of the Witnesses Sackcloth, the Woman in the Wilderness, under the Gentiles 42 months, and the Beasts 42 months knitting one into another, and becoming equal with the 1260 days, p. 41, 42.
• [Year of Christ about 1400.] The Description of the Churches true Beloved, in the Church of Thyatira, in opposition to Antichrist, p. 43, 44, 45, 46.
• [Year of Christ 1527, and forward.] The Churches of the Reformation, Thyatira; Sardis, and Philadelphia, searching for the Beloved, and called Protestants, p. 47, 48.
• [World, 5684] [Christ, 1597] The State of the Philadelphian Churches Interval, or the last 75 years of the 2300, p. 49, 50, 51.
• The calling of the Jews of the two Tribes, p. 56.
• The Spouse praises the Jewish Body coming into Union with it, p. 58, 59, [60, 61, 62.
• The Jews return thus distinctly placed, the Song returns to the one Spouse so graced, who now speaks, p. 63, 64.
• The earnest desire of the Church for the Personal Appearance, and Reign of Christ in Human Nature, p. 64, 65.
• The Appearance of the Ten Tribes as on the sudden, p. 65, 66.
• The Spouse concerning those Ten Tribes newly returned, and the Answer of the Ten Tribes, p. 67, 68.
• [Year of the World, 5759] [Year of Christ 1772] A Description of the supreme Kingdom of Christ under the Parable of Solomon's Royal Vineyard; with a Conclusion comprizing Christ's Incitation of his Church to desire his Appearance, and the Churches Prayers for it; like the end of the Revelation, p. 69, 70.

The Argument.

AN Exposition of the Divinely Prophetick Song of Songs, which is Solomon's: The Epoch or Beginning of which is to be Fixed at David 's Unction, [Year of the World about 2950.] or Annointing into the Kingdom of Judah and Israel, who was the Grand Typical Messiah: The Period of this Song is in The Glorious Kingdom of Jesus Christ, the True Solomon, King of Peace, King of Glory, the Son of David, the Only True Messiah: In a Prayer for this Kingdom, This Song of Solomon, Jedidiah, the Beloved of the Lord, Ends; Thus—

chap. 8. ult.

Even as the Beloved Daniel Ends in the

Dan. 12. ult.

And the Beloved Disciple John in that Prayer, Even so come Lord Jesus, shuts up his Revelation.

The Exposition is composed into Verse, in Imitation of the Divinely Inspired Poesie, in which the Holy Spirit Dictated it to Solomon.

The Persons speaking are,

The Spouse of the King,

The True Church.

The King himself,

Jesus Christ, God-Man.

The Chorus, or Choir,

The Saints of every Age.

The Sacred Text, with the Times of each Stanza, or Canticle of this Song, Adjusted to the Expositor's Line of Time, and Illustrating it, is given, with short Marginal Notes for the Explication of any Difficulties in Words, or Sense.

Solomon 's Preface.

CHAP. II.

CHAP. III.

CHAP. IV.

CHAP. V.

CHAP. VI.

CHAP. VII.

CHAP. VIII.

THE EXPOSITOR'S CONCLUSION.