AN EXPOSITION OF THE Divinely Prophetic SONG OF SONGS WHICH IS solomon's. Beginning with the Reign of David and Solomon▪ Ending in the Glorious Kingdom of our Lord JESUS CHRIST. Adjusted to the Expositor's Line of Time, and Illustrating it. And Composed into VERSE. Bianca T Beverley.  
London, Printed for the Author. 1687.   

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 Honour 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 savour 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 contestable 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 stupendious 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 Fantasies 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 Poesy, 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 jota of them shall undergo, and hath supreme and determinate Counsels of his own, which shall Overrule 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 Tied 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 portraiture 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 wring 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 Humane 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 honoured 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 Endeared 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 Penmen, and Those, whom he leads by the Mediation of their own Learning, Search and Judgement: 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 than 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 passed 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 portrayed, 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 Anointing, 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 solemnisation, that agree to the Nuptial Love and Honour 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 Compliment 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 Lustre; there is therefore so often mention of Valiant Men, Arms, Armoury, 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 Achieved 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 anointings, diffused the savour of Christ's Ointments, and drew the Virgins after him.  
In Union with David, Solomon his Son is to be joined, who enjoyed in Splendour, 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 Prophetic Forty fifth Psalms 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 Lustre.  
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 Returned to them, c. 6. 12, 13.  
And even in those Wives of the Idolatrous Nations, Solomon took, who Turned 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 Honour, 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 Humane History that cannot be denied, nor to have been such noble Events.  
Now than 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 Calendared them in the Annexed Table, and Referred 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 endeavoured 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 Count 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 Humane History, for one of the most Remarkable Prophecies in the Judgement 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 Humane 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 Fullness 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 Connexion 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 Contestable Humane History, as of Antiochus his Tyranny just now to this purpose Instanced, and to find the Images of Prophetic 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 Compared.  
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 Grasped, 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 Beloved's, 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 Designed Scheme of Prophecy, nor happier Conduct into it, than their compare one with another: And such a threefold 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 Censured and Condemned, yet the Sense may slide in, and lay hold of the Judgement.  
And lest any Difficulty in such a stinted Form of Words should occur, I have by brief Notes Explaining Words and sense, endeavoured 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 favour 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 every one 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 every one may compare the Images, which are undoubtedly Divine, and then set them close to the Exposition, which is in the Line of Time endeavoured 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 Gods 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 Favour for Endeavours 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 Davids 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.  
Hezekiahs', and Josiahs' 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 Jehoiakims sixth and seventh years, p. 13, 14.  

The end of the 70 years,  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.  

* At Cyrus his first year, the same 3459, when began daniel's 2300 Even. Morn. and after 75 years of the words going forth, the 70 weeks of years.  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 Prophecy, 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 same 33. and 34 years.  The sealed Time entering, wherein the Kingdom of Christ is stayed, and the State of the Churches under the Apocalyptick 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 beginning of the 1260 Days.  The Apostasy of the Christian Church, under the Church of Pergamus, symbolised 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, Thyatyra; 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 Humane 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 
It is done. It is done.  A Description of the supreme Kingdom of Christ under the Parable of Solomon's Royal Vineyard; with a Conclusion comprising Christ's Incitation of his Church to desire his Appearance, and the Church's Prayers for it; like the end of the Revelation, p. 69, 70.   

Cant. 8. 13, 14. Revel. 22, 17, 20. compared.  

Christ says.  Cause me to hear the Companions Harkening to thy Voice.  

The Answer of all.  Make haste, my Beloved, and be thou like a young Roe on the Mountain of Spices.  
The Spirit and the Bride say, Come. Let him that heareth or hearkeneth to this Voice, say, Come. ALL SAID, Come Lord Jesus come quickly.    

The Argument.  
AN Exposition of the Divinely Prophetic 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 Anointing 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—  Make haste, my Beloved; And be Thou as a Roe, or a young Hart on the Mountain of Spices, chap. 8. ult. 
Even as the Beloved Daniel Ends in the Blessedness of that End of Days, 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 Poesy, 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. 1 ver. 1 The Song of Songs which is solomon's.  
THis Divine Song of Songs  
To Solomon belongs;  
The 
a Christ is plainly the Truth of what Solomon was the Shadow or Image. And his Wives, both Jewish and of the Gentiles (most especially Pharaohs Daughter) are fit Emblems of the Church.  Type to Solomon,  
The Life to Christ alone.   

The Preface of the Expositor.  
MAy 
b A Prayer for the Assistance of the Divine Spirit in so mystical a Book.  th' Holy Breath now fill my humble Sails,  
That swelled King 
1 Solomon from the Hebrew Schelomoh.  Schelom's Thoughts with first born Gales;  
While Spirit Divine did th' Royal Fantasy steer,  
He sung the Song, the World of Songs can't Peer;  
A Song, that Sacred Senses Enterweaves  
With Prophecies so high, that 
c Allow this a Prophecy, as undoubtedly it must, as hath been set out in the Preface, and it must be above all the Names of Prophecy in the world.  
2 The great Pagan Prophetess, supposed yet to foretell Christ.  Sibyl's leaves  
So famed, to Ballads dwindle in Compare,  
Or silenced 
3 Heathen Oracles struck dumb by Christ, the Great Pan, or Shepherd, as Plutarch witnesseth.  Oracles; This does declare  
That Princely Stem, whom David's Kingly Root  
From Low Beginnings did in Schelom shoot  
'Bove Earthly Kings, and still in David's Son,  
And Lord, much higher lifts true Solomon  

Rev. 19 9  Till Heaven opens, and on Skies he rides  
Triumphant, and all Power Endless guides:  
Fix then the Foot of Schelom's Inspired Lays  
In Regnant David's first Anointed Days;  
And there of Right; For there the Olive thrived  
Into a Sceptre, and its Oil derived:  
From 
d It runs from David to Christ's Supreme Kingdom.  hence those Holy Concerts are displayed  
Which 'twixt True Schelom and his Church are laid,  
Wherein its 
1 Holy Veils, or Likenesses in Parables.  Hieroglyphics are carved out  
Through every Stage of Time, and which 
2 Make famous.  Redoubt  
Its State; not such ofttimes as Poets paint  
Their Beauties in, not in the vulgar Acquaint  
Of Fancy, but in Images, low, plain,  

e The Song hath great Sense, even where the Types are lowest and plainest.  Divinely 
3 Full of Sense.  sensy, solid, free from vain,  
And yet so High, no mortal Quill can touch,  
Nor Mysteries in humble Phrase so couch:   

This Song is interchanged 'twixt 
f There is by the several words used, My Love, or Beloved, by the Spouse; my Love or Companion; Spouse, Sister Spouse, by Christ; and Persons of a Third or middle betwixt both, and calling Christ the King, a plain distinction of the Persons, viz. The Spouse of the King, the King, the Chorus, or Choir of Saints. ᵍ The kisses of Christ's Lips are a most proper Emblem of David's time, because David was so eminent a Prophet, and King, and the Penman of so excellent a Book of Scripture, so full of Divine Truth, as the Book of Psalms, wherein are also so great discoveries of Christ's Kingdom.  th' Spouse, and King,  
Who turn it round, as 'twere in Holy Ring;  
The 
4 or Quire.  Choir of Saints informs, censures, approves,  

5 Grieves with.  Condoles, 
6 Rejoices with.  conjoyes, as each occasion moves.   The Spouse. 

David 's Reign of forty Years.  
LET thirsty me now drink the Crystal Breath,  
That from his Word, like Kisses followeth, 
[Let him kiss me with the kisses of his mouth]   
While Israel's sweetest Singer with Harp skims  
The tuned melting Air; The 
7 A rich Drink.  Nectar swims  
Around my Lips, with Raptures all Divine,  
More Rich, more 
8 Flows out.  Vivid than the flavoured Wine; 
[Thy Love is better than Wine]   
While Truth in Streams itself thus Disembogues,  
As chastest Kisses, Loves sweet 
9 Mutual Discourses.  Dialogues,  
I own them; and from Him, whom my Soul loves,  
Who all His Favours into Life improves.   


[Because of the Savour of thy Good Ointments]  Oh thou the True Anointed, 
1 Christ, Dan. 9 25.  Messiah 
2 named.  height,  
Thy Godlike 
h This Symbol also of Ointments is most proper to David, God's Anointed, whose Anointing with holy Oil, and to an Everlasting Kingdom, is so often mentioned in Scripture: from which Anointing Saul was rejected. Now all this refers to Christ, the true Prince David, or Messiah, whom David though his Son in spirit calls Lord.  Ointments give thy Name the Right.   


[Thy Name is as Ointment poured out]  Thy fragrant 
3 Small Motes flying from Bodies.  Atoms draw the 
i An Emblem of which were those Songs of the Women; Saul hath killed his thousands, and David his ten thousands, 1 Sam. 18. 7. ᵏ Solomon, a Prince of Peace, had this the great Glory of his Reign, That he built the Temple; elegantly here called Chambers, viz. of Love and State. ˡ Wine is an Empharical Symbol, or Representation of the Dedication of the Temple, with those magnificent Feasts. The remembering of the Love of Christ more than Wine, implies Solomon's Fall into Idolatry, and yet the sincere upright Servants of God keeping close to him.  Virgin Souls,  
Seized with thy Holy Flames, they meet in 
4 Great Companies. ⁵ Thy Great Father David.  Shoals  
Within thy pure Embrace, piercing the Type  
Of thy Grand Sire, and by that Conduit Pipe  

[The Virgins love Thee]  Arrive to thee, Great Saviour, whose large Wing  
Shaded thy Father, who of Thee did sing  
With highest Pleasure, and with strongest Trust  
Thou'dst raise His Sceptre with himself from Dust.   

Solomon's Reign, 36 years, from the Temple begun; 40 in the whole.  

[Draw me, We willrun after Thee; The King hath brought me into his Chambers]  But though thy fragrant Ointments Virgins win  
To thee, the 
6 The Camp typed Christ in his Judgements, as in David a Warrior.  bloody Fields, and Camps within  
Yet more them move, The Rooms of Love, and State  

7 Christ's gracious Communion typed by Solomon's Temple, as Chambers.  Chambers in Schelom's Temple Emblemate  
Where greater Freedoms of Thy Love, Thy Grace,  
May former 
8 Wars full of Horror.  Scenes of Misery efface.   


[We will rejoice in thee, we will remember thy Love more than Wine.]  The Goblets crowned with the lusty Wine  
Did not at th' 
9 The Feast at Solomon's Temple Dedicated, 1 Kin. 8. 65.  Dedication so Refine  
Our drooping Spirits, as Thy nobler Love,  
The Characters of which what can remove?  
Not 
10 1 Kings 11. 5.  Schelom's After-fall, no tempting Feasts 
[We will remember]   
On Idol Sacrifices; Our warm 
11 Searches with Sorrow.  Quests  
Still Thee alone pursue; no foolish Fire  
Of Ast'roth, Milchom, Chemosh, us inspire;  
The Upright love Thee, and recall Thy Love,  
However Schelom with his Pleasures move.   Chorus. 

But even He 
m From this Fall Solomon rose by Repentance, testified by his Book of Ecclesiastes, or of the Royal Preacher, and this his Prophetical Song of Christ's Kingdom.  repenting to this Point  
Thyself returned, 
12 King and Preacher, Eccles. 11.  Ecclesiast Anoinct  
And so Atoned, this Song of Songs He sings,  
As Royal Prophet mounted on Heavenly Wings,  
Leading thy Spouse through all its Shades and Vales,  
Till in thy lasting Arms He it Empales  
On Mount of Spices, where this Song is drowned,  
Rather with lasting 
13 Chap. 8. 14. with Revel. 19 3, 4.  Hallelujahs Crowned:  
Thus happy were the 
14 Days of David.  Davidean Days,  
Thus happy Scheloms, till His Fall deep lays  
The Ground of future Woe 
15 Division of the Two and Ten Tribes.  the lasting Schism  
Of Tribes united in the Holy 
16 Or Anointing of David and Solomon Types of Christ.  Chrism.  
The Church is still but One, for Truth, for God  
Are only one, Churches under one Rod  
Are therefore gathered; One, However styled  
By th' differing Names of People, where they're Filled;  
Thus does the Church in 
17 Here begins the first of ezekiel's 390 Days lying on his side, Ezek. 4. 5. Year of the World, about 3030.  Jeroboams share  
Of th' Ten Tribed Kingdom, celebrate its Care  
To be reputed; Those whose Lips, whose Knees  
Ne'er kissed, ne'er bowed to Calvish Deities:  
Thus does the Spouse in those unspotted Souls  
With Reason mourn;   The Spouse. 


n Here the Prophetical cipher of Time, or of a Day for a Year begins; or of Ezekiels 390 days, and so go on to the 40, and join to the 2300 Even. and Morn. and so reach the very Kingdom of Christ.  Jeroboam 's Reign.  
While I in sable 
18 Garments.  Stoles  

[I am black but comely]  Look black: Through coursest shades my Beauty shines,  
My graceful Mien the thickest Clouds Refines;  

[As the Tents of Kedar]  While Tyranny secludes me from my Love,  
Shrined in his Temple; Grant, 
o The Tents of Kedar and the Curtains of Solomon were the fittest Representation that could be chosen to set out the divided state of the ten Tribes from the Two: For while there was a true Church among them, they were as the Curtains of Solomon, they had Communion with the Temple, and yet they were also as Kedars Tents, by their distance from it and its Worship.  I seem to move  

[As the Curtains of Solomon]  Like 
1 Kedars' Tents, a likeness of Heathenish Worship.  Kedars Tents, yet whilst my Worship's Pure,  

[The Daughters of Jerusalem, look not on me because I am black, because the Sun hath looked upon me]  Still Scheloms' 
2 Solomon's Curtains of true Worship.  Curtains as my Guard ensure  
My chaste Embraces; Let no scornful Eye  
Dwell on my tawned discoloured 
3 Complexion.  Physiognomy.  
To 
4 Jerusalem.  Salem's Daughters do I now appeal,  
That they all rigid Censures would repeal,  
'Cause near 
5 All Idolatry looked that way to the Sun.  Baal-Sun, I'm placed; Too close his Beams  

[My Mother's Daughters were angry with me, They made me the keeper of the Vineyards, my own vineyard I have not kept.]  Have played upon me, 
p The Sun looking upon, etc. is a very lively Emblem of an endeavour to seduce to Idolatry, and when it was done by the Tribes under the same Covenant of Religion, it is most fitly expressed by Angry Daughters of the same Mother, setting the true Church among them to keep other Vineyards to neglect its own Vineyard; that is, its state in the true Church, and to be of a false Church.  in his scorching Gleams  
Th' angry Tribes have set me, t' enforce my Care  
Of Vineyards, Churches wild, and strange, I dare  
Not own; But Guardian of my only Own  
Idolatry encirculed with a 
6 Jeroboam and his ten Tribes.  Crown  
Forbids me, Oh may this deep'●st Claim  

[Tell me O Thou whom my Soul loveth]  To latest Ages sound, and Purge my Name.   


q The Spouse, the true Servants of God among the Tribes desire to know, whether they should set up a Church state among themselves, in that division of the Kingdom, to worship God in.  Tell me, my Love, Thou deep Love of my Soul,  

[Where thou feedest, where thou makest thy stock to rest at noon]  From thy own Lips I'd hear't; No feigned 
7 Any loose Writing; like Tradition compared with the written Word.  Escroul  
Shall me seduce, when superstitious Rage  
Pursues like Noon-tide Beams, and would engage  
All to itself; My Love, where is it then  

[For why should I be as one that turneth aside by the Flocks of thy Companions (false shepherds)]  thou'dst have thy Flock to Feed, and Rest? For when  
I would not lewdly stray, and Prostitute  
What's Sacred to thyself at the false Suit  
Of those would be thy Rivals, I'm in fear  
How to secure my Faith and Love, and where  
I ought to wait thy Presence; Tell me now,  
What I, my Love, from Thee alone would know.   The King. 


r The Answer of Direction is, To do all they can to keep close to the Church of God, and the Temple at Jerusalem, being so fixed by God as to be the only place of true Public Worship: and it shows, That where Worship can be true and pure, the most Public and United is best. This is signified by the Footsteps of the Flock, and the shepherd's Tents, or the Priest's Residences in the Temple at Jerusalem, in Attendance upon which they were to bring up their Children.  Oh fairest Beauty of the Female Race,  
Thy Chasteness, not thy Ignorance I Grace, 
[If thou know not, O thou fairest among women.]   
For since thy Faith thy Love led by my word  
Is true to me, thy Saviour, Husband, Lord,  
If thou knowst not what easily may be known;  
As where my Word is, there's my Flock alone,  
So where thou findest my Flock to numbers swell,  
And where my Shepherds in their fixed Tents dwell 
[Go thy way forth by the footsteps of the flock, and feed thy sheep besides the shepherd's tents]   
There do I choose my Rest; with two, or three,  
(Where with my Word more cannot) yet I'll Be:  
Thou knowest Salem hath my Temple now  
Its Chambers, as with Tents, my Priests endow:  
My Flock is folded there, whose frequent Print  
Guides thee, the Shepherds Tents thy motions stint,  
Where, as by Nature's instinct thy soft Kids  
May learn to Feed, as Holy Order bids.   Chorus. 


s The ten Tribes have only this short Description of their state, being by degrees loft from the true Church, till they are Restored, as those ten Tribes, at the approach of Christ's glorious Kingdom, wherein they are described, chap. 8. 5. and Ezek. 37.  This is the Image of the Ten-tribed state,  
Till it's so long Assyrian 
1 It's banishment from its own Land, ever since the Assyrian Captivity, 2 Kings 17.  exulate,  
But as to Judah's Scepter-bearing Tribe,  
And to the Church in that, thus does describe  
This Holy Song: What th' Sovereign Powers are,  
As such, it does bespeak the Church; with Care  
It's Beauty's yet secured; And the Kings Love  
It still is duly styled; Nothing does move  
That Character; A Priestly Kingdom it  
Is 
t This Song therefore wholly exercised upon the two Tribes and Levites with them; among which the Spouse and Church of Christ is described according to each King of David's House, and his Religious or Corrupt Reign. But when they are Bad, their Corruptions are as much hid as may be, to preserve the Grace of this Song of Love.  made by Christ, so must its Beauty sit  
To such Portraitures, as its Princes Reigns  
Deserve; while richer Blood yet fills its Veins,  
Then by its Counterfeit is seen; when ill,  
To give them yet with Grace approves the skill;  
To these plain shades the King too's pleased to stoop  
Himself, that under them his Spouse mayn't droop:  
Distinct the Kings are set, who'd th' Spouses joy;  
Whose 
1 As currant Coin, so were the pure Reigns.  sterling Reigns are all of pure alloy;  
These in their Order, but those ranked between  
Who were the Bad, that th' Good may be their screen,  
Wrapped up in short to heal the Churches wrong,  
This Be the Key to th' cyphers of this Song:  
But 
u The Spouse in Rehoboams time is uncouthly to the Grace of such a Song compared to a company of horses in Pharaohs chariot, and yet with great Grace to  Rehoboam's Reign, as a new source  
Of Time to fix, and guide the certain course  
Must have its single shade, and though not fine  
(Blessed Spouse) to sort the Beauty, that is Thine  
Yet by its service, it must Recompense  
Its Uncouth disagreement to Love's sense.   The King. 

Rehoboam's Reign.  

[I have compared thee, O my Love, to a company of horses in Pharaoh's chariots]  Oh how am I, my Love, surprised to see  
Thy 
2 The two Tribes of Judah and Benjamin united under David's Family.  Two-tribed Judah's low 
3 Shishaks Servants, 2 Chro. 12. 8.  servility,  
As if in Triumph Pharaoh-Shishak's state  
Were Chariotted by thy 
4 A Power of any two united.  Duumvirate  
Of Tribes, as lofty Steeds are curbed and bowed  
To serve such proud Grandezza; this black Cloud  
Encloses thee, my Spouse, and dwells upon  
Thy Glory under Schelom's Less-wise 
1 Rohoboam.  Son.   


a The rest of the King's Reigns, and their Symbols here are so plain, that the Compare of their History and the Expressions of the Song, are as an Exposition upon them.  Asa's Reign.  
But I, my Love, am Ravished with the change  
That Asa's brighter Days bring on; The Range 
[Thy Cheeks are comely with Rows of Jewels, Thy Neck with Chains of Gold.]   
Of Grace, and Beauty on thy Cheeks, like rows  
Of Jewels, from whence 
2 Jewels bearing the likeness of Turtles. 2 Chron. 15.  chastest Lustre grows:  
The Wreaths of th' Holy League, like Golden chains  
Twine round thy Neck, guarding thy Azure Veins:  
His Reformation purged off the Soil  
That had so deep Attainted the Sacred Oil;  
Divine Favours shall soon Remark Thy Zeal  
Of Purity; Victory and Public Weal  
Shall be like Golden Borders, whose grave scite 
[We will make Thee Borders of Gold, with Studs of Silver]   
Enliv'd with Silver Stars shall sparkle Light;  
The Medal of thy Well-mixed Reformation  
Is Peace, and Glory's Concert through thy Nation.   The Spouse. 


3 2 Chron. 17. c. 19 etc.  Jehoshaphats Reign.  
To Thee, my Princely Love, I thus rej'yne,  
Blessed be thy Favour, blessed thy Grace Divine;  
For while thy Table condescends so low,  
My Spicknard feels the Virtue, and doth flow 
[While the King sitteth at his Table My Spikenard sendeth forth the smell thereof.]   
In Streams so free, that Judah's utmost Bounds  
Find the Attractive, Echo back the sounds  
Of Truth; while the 
4 A costly Ointment, sending out its smell, resembling pure Religion.  Spikenard's Effluxes fly,  
And make returns to Thee by 
5 The desire of things to their own kind.  Sympathy.   Chorus. 

This is the state of Things, while Asa's Son  
The Good Jehoshaphat, ascends the Throne.   The Spouse. 

But now, my highest Love, a blacker frame  
Of things I sing, under thy Royal Name;  
While wicked Ahab's 
1 Ahazia, Joash, Amazia.  Line create a Night  
Of 
2 Their Reign omitted in the Genealogy of Jesus Christ, Matt 1. 8.  Inter-reign in Sacred Rolls: Delight  
In thy Pure self, becomes my only stay,  
Without the Kingly Types to underlay  
My Thoughts; Lodged 'twixt my Breasts, like rich Perfume▪  

[A Bundle of Myrrh is my wellbeloved to me, He shall lie all Night betwixt my breasts]  Of Myrrh shall lie thy Oil, till Thou resume  
My Kings into thy 
3 Omitted— As if there had been no Kings betwixt Jehoram and Vzziah.  Genealogy;  
Of Myrrh, I say, 
4 Thy Discipline and Correction.  of thy Pedagogy  
Fit Emblem; whose wise Rod chastises Sin  
With Mercy; thus Myrrhs sweetest Odours win  
The enticed Smell, while bitter 
5 Relishes.  Gustoes' chide  
The too bold Taste, and Appetite deride.   


The Spouse goes on.  As I my Love have modestly conveyed,  
In least offensive terms, what would upbreid  

[My Love is to me as a bundle of Camphire [Cypress] in the Vineyards of Hen-gedi]  Our Pleasure in those three Attainted Kings;  
With Awes so of my Love, my Sorrow sings  
Their Reigns, 
6 Abijam, Joram, Abaz, Manasseh, (before repentance) Amon, their worst Reigns.  Whose Character is much too foul  
For Holy Love in Crystal Airs t' Enrol,  
Except Attoned in their worst Ferment  
By those of 
7 Vzziah, Jotham, Amaziah, their better Reigns.  some, though not the richest scent,  
Whose 
* A Shrub, of some, though not of so precious Scent, growing in Judaea.  Cypress is the Nobler cause it grows,  
And with 
† A place of choicest Vineyards.  Hen-Gedies Vines its Odour flows;  
For the rich Soil of th' Holy Land doth raise  
The Virtue of its Shrubs, if any Praise  
Of true Religion shall in them be found,  
Though not with David's Purity they're Crowned.   The King. 

Hezekiah's Reign.  
But now the Scene is changed, my Love's all Fair,  
And only Fair, no Clouds near to Impair 
] Behold thou art fair, my Love, Behold thou art fair, Thou hast Doves Eyes]   
Thy Beauty; But thy Eyes are Chaste and Clear  
As Doves; No Idols 
1 Antic look.  Grimace dares appear;   

Thus Hezekiahs well Reformed State  
Thy Beauty's Fame to Ages doth dilate.   The Spouse. 

Josiah's Reign.  
My best Beloved, the Praise of all is Thine,  
Thine is the Glory, while the Comfort's mine; 
[Behold thou art fair, my Beloved, Also our Bed is Green]   
All Beauty I can own is Thine reflexed,  
As the World's Light is Heaven's Ray's 
2 As an Arch of Light.  convexed;  
Thou dart'st those purest Splendours from thy Face,  
Josiah's Holy Reign is from thy Grace;  
Whose Early years, as Greene's of th' Verdant Spring  
Give flourish to our Bed, and Pleasures bring,  
Fresh as the Blossoms of his blooming Youth,  
In purest Worship, and Research of Truth,  
Which still his growing Years 
3 Strengthen.  consolidate 
[The Beams of our House are Cedars, our Rafters of Fir]   
Firm as the Cedar Beams, those Trees of State,  
And the Fir Rafters, which the Temples Pile  
By his Repairing hand secured in File.    

CHAP. II.  Chorus. 

THus far the Church's Sceptred Time is brought,  
Guarded by 
4 2 Chro. 34. 8.  Princes, and its Battles fought  

4 The time of their most p●tent Kings, not subject to Heathen Princes.  By Absolute Supremes; 
5 The similitude taken from Ezek. 19 10.  The feeble Tree,  
As now Effete for Sceptres 
6 2 Kings c. 23. 31. c. 24. c. 25.  yields in 
a After Josiah the Kingdom of Judah was held in Fealty of the Heathen Princes of Egypt and Babylon.  Fee  
The Crown to Egypt's, Babel's Princes; For to stem  
The Tide her own sustain not; 
1 Ezek. 21. 26. 27.  Th' Diadem  
At length from off 
2 The tottering State.  the Palseyed Head was spurned  

a That Great Prophecy of Ezekiel began to be fulfilled in Zedekiah, and was perfected at the coming of Shiloh, or soon after, in the destruction of all show of Sovereignty by the Romans. And so it will continue till Christ's Glorious Coming, when among his many Crowns He shall have this on his Head, as highest of all.  By Heavens just Decree, thrice overturned;  
Decreed so to remain; Till He shall come  
Whose Right's recorded in the Sacred Tome;  
And to that Rightful Prince the mournful Spouse,  
Defenceless seeming, thus her Plaints doth rouse;   The Spouse. 

The Reigns of Jehoahaz, Jehoiakim, Jeconiah, Zedekiah.  
I am the 
b The Rose of Scharon, and the Lily of the Valleys are very significant Resemblances of the Church in perpetual danger to be seized by Heathen Princes, as those Flowers in a Field are by Beasts; yet the Rose having some better Defence than the Lily, shows the still decaying state of Power.  Rose in 
3 A fruitful Pasture in Bashan.  Scharon's open Field  

[I am the Rose of Scharon, the Lily of the Valleys]  Exposed to Danger, covered with no Shield,  
Licked off by th' Beast, whose undiscerning Nose  
No odds makes 'twixt the Thistle and the Rose,  
Except more easily cropped; And yet its Beard  
Of prickles warns th' unwary Herd.  
But more defenceless I, the Lily like  
The Vales along, no Weapon have to strike  
The untaught Foot, trampling without offence  
My Beauty, and unarmed Innocence.   The King. 

My Love, thou slipp'st the wisdom of my Care,  
For while thy Native Guards thus leave thee bare,  

[As the Lily among the Thorns]  The 
4 The Heathen Nations compared to Beasts.  Brutal Nations have not yet the scope  
To range upon Thee 
c The Lily surrounded with Thorns shows the Defence that Heathen Princes gave the Church, one against another, as by balance of Power, as even to this day we see in the World, weak States are in the way of Emulation of stronger Princes one against another secured. This was an admirable Method of Providence over the Church. ; For they Enterlope  
One on another, wreathed by my hand,  
Like Thorns around the Lily, till they stand  
As 
1 Defended as Breast-works in a Fortification by sharp Stakes.  Palizadoed on each side so strong, 
[So is my Love among the Daughters.]   
That what may seem to press, shields thee from wrong.  
The Daughters of the Nations pay defence,  
Though unawares, to my Love's Excellence;  
Surpassing them as Lilies do the Thorn,  
Which take Defence but their Defence adorn:   The Spouse. 

My Dearest Love, by thee instructed I own  
Thy Goodness, Wisdom, Power, all are shown  
In this 
2 The Wise Order.  Oeconomy of Guard; And I repay  
Thy Love with Love of parallel Essay 
[As the Apple Tree among the Trees of the Wood]   
For as the 
3 The Apple Tree.  Tree whose Fruit, and not whose 
a It is most plain the Apple Tree is a most pregnant Emblem of a low, yet pleasant Government, even as the Cedars are of a High, Supreme, Royal Government.  State  
Exalts its Name in the Trees 
4 Popular Government.  Democrate  
So now 
5 Kingly Government.  thy Cedar-Rule torn up by 
6 The Babylonish Army.  storm  
Is lowered to a 
7 From Kings to Rulers, Zerobbabel, Nehemiah, etc.  Presidential Form,  
Yet with most Thankful sense, I praise the Grace  
Of Rule, but just removed from 
8 The Government of the People.  Populace; 
[So is my beloved among the Sons]   
For this dwarf Government still leads to Thee  
Great King of Kings made by 
9 God's Supreme Decree.  August'st Decree  
How pleasant therefore is its shade, how sweet its Fruit?  
Both swelling with Delights that draw pursuit!   Chorus. 

This is the Prospect while the Sceptre Vailed  
Till Judah's Legislator even failed.   The Spouse goes on. 

The Captivity.  
Nay, let me publish through Gaths Streets his Praise,  
Through 
10 Their Confession in the midst of the Heathen Nations.  Askelon, and Babel, may these Lays  
Sound to his Glory; That while 
11 Ezek. 1. 1.  Chebar's Streams  
Me a Thralled Captive knew, 
b The presence of Christ in his Church is Elegantly described by Entertainment in a low Vault and Cellars of Wine, while it was in Captivity.  (I Sing no Dreams)  
What seemed a Dungeon was a 
1 The Wine Cellar.  Vault of Wine,  
His Grace with me deigned so much to 
2 Or to Rest.  recline.   


[His Banner over me was Love]  The Streaming Ensigns of High Babel's Pride  
Were Banners of his Love to me; 
3 As Scarlet Streamers. From Cyrus (the most Eminent Type of Christ, and the only of any Heathen Prince called Messiah) till the very Glorious Appearance of Christ the Church's Condition is full of Varieties and continual Changes, of better and worse Condition.  Twice died,  
Which flowed me round; But finding some Retreat  
Of his Loved shade, the Sunbeams me surbeat;  
That swooning, sinking, with a Dying Breath  

[Stay me with Flagons]  I beg the Spirits, that recall from Death;  
In liberal Flagons; Haste the Golden Fruit,  

[Comfort me with Apples]  The Apples of that Tree, that may recruit  
My Life near flown; For in Love's Agony  

[For I am sick of Love]  If in the Moment not Relieved, I Dye.   

As him I importuned, I found him come,  
Whom my Soul Loves; I found him coming Home;  

[His left Hand is under my Head, His right Hand doth Embrace me]  His left Hand bore my 
4 My Fainting Swooning state.  Apoplectic Head,  
His right Embracing me Love's Circle led.   

Then by the Lawless 
5 The Roes and Hinds, meaning the Pagan Powers ready to be Cruel and Savage.  Heroes of the Field,  
That now, (how sad is it?) our Sceptre wield,  

[I charge you, oh ye Daughters of Jerusalem, by the Roes and by the Hinds of the Field, that ye stir not up nor awake my Love till he please]  And did not This his Goodness interpose  
Would soon with Rampant Paws us interclose;  
I Salem's Daughters with deep Vows contest  
By no Offence to startle my Love's Rest;  
And while he pleases let this be our Cell,  
So long Love's 
6 Place of Retirement.  Hermitage, and not a Hell.   Chorus. 

Thus to those Captive Years twice thirty five  
In Womb of Grace, the Spouse was kept alive;  
But now its liberty from 
7 Cyrus was called Messiah or Gods Anointed.  Cyrus, Type  
Of Great Messiah, played in various stripe  
Is chequered white and black, till he shall Chase  
By his own Rays the shades that veiled his Face. 
a In the very lowest of the Captivity, there were notable Tokens of God's Presence, as of Wine, though in a deep Cellar or Vault; such was Ezekiel's Prophecy, Daniel's Prophecy and Exaltation, Nebuchadnezzar's Dream and Exaltation of God.  
b There was great Reason of fearing to offend in this Time, seeing his Goodness turned those Lions, Tigers, and Wolves, into any degrees of mildness of Roes and Hinds of the Field. The Awes therefore of their Salvageness was to keep them from Murmuring and Repining at God's Hand in their Captivity, and to wait his appointed time: And this is thus Poetically Expressed, I Charge you, etc.    The Spouse goes on. 

The return of the Captivity.  
But hark, the Alarm of my Beloved's Voice,  
How quick it strikes? The very Skies Rejoice;  
He held me while the 
1 The Captivity yet allowed Peace and Quiet.  gentle Vapours sealed 
[The Voice of my Beloved]   
Me up in softest slumbers now Repealed;  
He shrill Commands to quit my 
2 The Cell and the Mountains are opposed, one signifying Captivity, the other Liberty.  Cell, and meet  
Him on the Airy Mountains, where his Feet 
[Behold he cometh leaping upon the Mountains, skipping upon the Hills]   
Rebound more nimbly, than 
3 The Earth itself seems to fly in the Airy leaps of those Creatures.  the Roes, or Hearts  
When the dull Earth flies from their youthful starts;  
I know, this doth my Freedom indicate,  
From Babel's Chains; For as 
4 The Churches moves upon the Mountains, in return from Babel, are set out by the Motions of her Beloved; even as Christ is Resembled with the Church's Condition.  his higher State 
[My Beloved is like a Roe, or a young Hart; Behold he standeth behind our Wall; He looketh forth at the Windows, showing himself through the Lattice]   
Submits, to what he Destinies' mine; So mine  
With that he samples for me may well twine.   


a There Cannot be a more exact Description of the state of the Church, when Cyrus Proclaimed its Liberty, Ezr. 1. And the Adversaries of Judah hindered the Progress of Things till Darius, Ezr. 1. And Darius Retrieved all Ezr. 5. and Artaxerxes fully settled them in their former state, Ezr. 7. and throughout his and Nehemiah's History.  But yet my Liberty's not all at once  
For as those Hearts and Roes themselves do sconce  
In coverts of the Walls, and stand at bay,  
Through Windows peeping quick, and so away;  
So do my Love's kind Visits, short, but brisk,  
Half open first, bided me a freer Risque,   Chorus. 

And thus does Sacred History depaint  
The Persian Edicts lively first, then faint,  
Lost and revived; Till 
b It seems on all accounts of Scripture and History most probable Artaxerxes called Longimanus was by Esther the Son of Xerxes Ahasuerus spoken of, Esth. 1. etc.  esther's Royal Son  
night Artaxerxes for our Solomon  
Spoke once for all in his so Full decree  

c The Word here fully went forth according to Ezr. 6. 14. compared with Dan. 9 23. 25.  Than 'twas heavens word spoke out for Liberty.   The Spouse goes on. 


1 Artaxerxes last Decree, Ezr. 7.  For than my Love in Accents high and clear  
Both spoke, and said aloud; My Fair, my Dear;  

[My Beloved spoke and said unto me]  Rise thee my Love; Let no benumbed delay  
One minute stay thee; Come, yea, come away;  

[Rise up my Love and Fair one▪ come away]  For now're the sullen Glooms 
2 All the Tokens of the Spring are made use of to set out this Liberty.  of Winter gone,  
Its Clouds, its stormy Rains, see there are none;  

[For lo the Winter is past, the Rain is over and gone]  The Earth, its Carpets rich Embroy'ds with Green,  
With Flowers, as Pearls enammelled all between;  
The chanting Birds, Nature's sweet Harmony  
Proclaim the Spring with their soft Heraldry;  

[The Flowers appear on the Earth]  The Turtles modest moan now charms our Ears  
With sounds of chastest Peace, and calms our Fears.   


[The time of the Singing of Birds is come, and the Voice of the Turtle is heard in our Land]  The World of Trees warned by the budding Figs;  
Equips 
3 The Summer is like the setting out of a Royal Navy.  the Summer, its Top gallant Rigs;  
The twisting Vine swells out its clustered Grapes  
Perfumed, adorned, with all their pretty Shapes:  

[The Figtree putteth forth her green Figs, and the Vine with the tender Grapes give a good smell]  All these, my Love, declare thy Springlike state,  
Usher thy Summer, and thy Joys dilate;  
Haste then, my Love, haste with thy Captive Train,  
Oh, why so slow? From Babel haste amain.   The King by himself. 


[Arise my Love my fair One, and come away]  It's I indeed, my Love, it's I that Call  

[O my Dove that art in the clefts of the Rock in the secret place of the Stairs]  To thee, my Dove, whom the Rocks Clefts, 
4 The delay of the Jews returns is most Elegantly set out by Clefts of Rocks, and secret Stairs; and by Haggai and Zechariah were given out, and by Ezra and Nehemiah, the continued Calls of Christ to come away.  enthrall,  
Whom corners now enfold, and secret stairs  
Wind thee into this maze, which thee ensnares;  

[Let me hear thy Voice]  Oh let the melting Airs of thy 
5 By the Church's Voice and Countenance we may understand the Order of the Temple Worship, so taken care of by Artaxerxes and Ezra, commissioned by him.  sweet Voice  
Flow in my Ears, no other hath my Choice; 
l There cannot be a clearer Explanation of this part of the Song, than the compare of it with the History of Ezra and Nehemiah.   

[Let me see thy Countenance; for sweet is thy Voice, and thy Countenance is comely]  Address me with thy Taking Pleasants,  
None else Reports those Graces from my Eye.   

But now our Vines begin to germinate,  
The Foxlike 
1 Sanballat, Tobiah, etc. Nehem. 6.  envy does our Fruit regrate  
And fain would Ravage it; But let us set, 
[Take us the Foxes, the little Foxes, for our Vines have tender Grapes]   
And wrap that subtle Kindred in our Net.   Chorus. 

How the Allseeing Spirit (that Divines  
Things Future, as the Past) draws here the lines,  
As they're drawn after by the 
2 Ezra the ready Scribe in the Law of God, Ezr. 7. 6.  ready Scribe;  
And the 
3 Nehemiah the Tirshatha, Nehem. 7. 65. Who were Raised up by God under the forenamed King ●rtaxerxes, called Longimanus, to restore the Temple, and the whole Order of the Jewish Law;  Tirshatha of the Royal Tribe,  
Thus once, and twice, and once again the Voice  
The Captives Called, e'er the Ha'vre de Poiz  
Of Just Obedience gained; They lay entwined▪  
I'th' closer Fetters of a servile Mind,  
Till this unwearyed Love thus sets them free  
From double Chains of their Captivity;  
Then did the Temple, Walls, and City Rise;  
But 
4 While the foresaid Sanballat and Tobiah, by a Foxlike Cunning, pretended to Build with them; as is to be seen in the Books of Ezra and Nehemiah.  Foxlike Foes, as Builders in Disguise,  
(So here the Royal Prophet Sings) durst Enterlope,  
Till by great Schelom's Care their envious hope  
Was vain, That pair of Worthies then Restored  
The Temple's Order, and the Pillars shored  
Of Salem's Policy; During their days  
The Gladded Spouse, thus Issues into Praise.   The Spouse. 

The settled state of the Church, under Ezra and Nehemiah.  
The Circle is now Perfect, my Love mine,  
By Faith I claim; and straight return 
5 This is the Circle, He is mine, I am His.  the Line 
[My Beloved is mine, and I am His]   
Into itself, that I am His; and While  
My State, though low, no Falseness does defile,  

[He feeds among the Lilies]  As in a 
1 Feeding among the Lilies, represents the Church's pure state in Faith, Worship, and Life, wherein Christ delights.  Field of Lilies white and pure,  

a When Nehemiah had settled the Jewish State according the Law of God, then was this mutual Affiance betwixt Christ and the Church.  He takes Repast; and does himself ensure  

[Until the Day break, and the shadows▪ fly away]  To me; 
b The Church prays for the speedy returns of Christ, foreseeing times of his Absence, as Daniel calls them, Troublous Times, which as Christ and his Apostles, especially the Revelation assure us, are to continue till his Coming.  Till all Dark Veils and Shades shall fly,  
And vanish off from the Enlightened Sky,  
And himself visible shall lead the Day,  

[Turn my Beloved]  (Though I Foresee my Love sometimes away  
Provoked by new Offence,) yet turn my Love,  
Let not Thy absence a Desertion prove,  

[And be thou like a Roe, or a young Hart on the Mountains of Bether, or Division]  Be Thou like to the youthful Hart and Roe,  
That cuts its hasty Motions to and fro:  
So Traverse thou the Mountains that define  
Each side of Time, as th' 
2 As the Equinoctial-Line divides the Year into its two halves of Summer and Winter, before each of which the Sun comes upon that Line; so the two halves of the World's time, are in Cyrus divided into the times of old, and the latter times.  Equinoctial-Line  
Cuts into equal parts the Globe, so steer  
Thy hasty steps around Times lower Sphere,  
Those latter Gentile Times, that just commence  
When Cyrus bears Messiah's Reference:  
On this same mount of Time, 
c There could not be a more Elegant Description of the last half of time, then by the Mountains of Bether, and of the state of that Time, as a time with Troubles, then by such a desire of Christ's sudden Visits after some short Absences, nor of the end of it, then by Christ's Glorious Appearance, then by Shades flying away, and the bright Morning Star appearing, and shaded no longer by such waved Dicisions of Absence and Presence, or of Eves and Morn's.  like 
3 The last half is fitly signified by the Mountains of Bether, or of Division and Dissection, viz. of time parted and cut asunder from its self, and also divided betwixt Christ's Absence and Presence, as Eves and Morn's.  Bethers Hill  
Lets passing and repassing, see thee still;  

4 The end of this last half of time is, that all shades fly away, and the Day of the Glorious Kingdom of Christ appears.  Till Thou bright Morning Star without a Cloud  
Shall spread the Beams so bright, no shade can shroud.   The Chorus. 

Here part the 
5 Whole Time being compared to a Globe, the two halves may be compared to two Hemispheres, or half Globes, while Eternity, as before and after Time, flows round the whole Globe of Time.  Hemispheres of Times whole Globe,  
Encompassed with the Endless flowing Robe  
Of vast Eternity; From Times first Spring  
Out of that Womb, till Cyrus (greatest King  
Of all the Gentile Race, whom sacred Fame 
Esay. 45. 1.   
Records, alone Crowned with 
1 Among all the Heathen Kings named in Scripture, Cyrus alone is called Gods Anointed.  Messiah's Name)  
Flow 
a The Years from the Creation, when the Womb of Eternity brought forth Time, computed first by the Patriarches Lives to the Flood; thence to Abraham's Sojourning at Terah's Death; thence to the going out of Egypt; thence to Solomon beginning the Temple; thence to Solomon's Death; thence to Cyrus by Ezekiel's 390, and 40 Prophetic Years, arise just to 3459 years, as will appear on Trial.  Years in thousands three, hundreds twice two;  
And unites fifty nine in plainest View,  
Of 
2 Numbered Numbers are Numbers plainly set down in the Scripture Calendar, or Account of Time.  numbered Numbers, if we will allow  
(As doth the Sacred Calendar a-vow)  
Ezekiel's 
b Ezekiel's 390 Years accounted by the Reigns of the Kings of Israel till their Captivity (as they ought to be, because this Sin of Israel was born in them,) then by the Kings of Judah, till the City Smitten; then by the 14 years after the City Smitten, rise exactly so many at the Vision of the New Jerusalem, which Vision accomplished, they shall be Restored, and their Sin no longer borne. The 40 Years of Judah, being the remainder of the 70 Years Captivity from that Vision, run to their Redemption by Cyrus, when their Sin no longer borne, and so ought to be joined to the 390, as is said in the Verses.  Forty to draw out the length 
Ezek. 4, 5, 6.   
Of his three hundred ninety from the strength  
Of twelve Tribes parted into Two and Ten.  
Thus Reason doth enforce the Time to Ken,  
Till Salem's Temple in new Measures seen  
Drawn by * Ezechiel's Man of Brass had been; 
Ezek. 41. 1. etc.   
And further forty Years themselves had worn  
When Judah's Sin was now no longer born;  
For Cyrus' Type of Great Messiah's Grace  
Did now just introduce Times last half space;   

From Cyrus draw Times second half, 'twill flow  
In thousands two, and hundreds three a-row,  
Measured by 
c Daniel's 2300 Even. Morn. and the thousand Years make the other half of Time, together with the little Time after Satan loosed at the end of the thousand Years.  Daniel's Eves and Morn's, that shoot  
Days into Years, as Prophets may compute,  
And so the thousand Years of 
d The thousand Years are an entire Sabbatism without Rent.  Sabbatism  
They reach, when one blessed State shall know no Schism.  

d The thousand Years are an entire Sabbatism without Rent.  Thus Eves and Morn's at first made Days t●●ice three  
Of the All-potent Work, and then left free  

a Undoubtedly Evenings and Mornings making Days, are taken by the Spirit of God in Daniel from itself in Moses, Leading the six Evenings and Mornings to the Seventh Day or Sabbath: So these 2300 Eu. Morn. lead to the great Sabbatism of the thousand Years.  The Seventh for a Sabbaths sacred Rest;  
Thus ran times 
1 The Beginning.  East and thus shall run its 
2 The End.  West,  
For the 
3 The World hath been generally supposed to consist of six Millenaries or Thousands answerable to the six Days of Creation, and the Seventh thousand to be a Sabbath.  six thousandth almost spent in Toil  
To th' Sevenths Rest the whole is but a Foil;  

b According to general Computation, an Objection may arise; The sixth thousandth, or Millenary, wants two hundred forty one of the thousand; To this may be Answered, 1. Christ tells us, the last time of the Tribulation of the Vials shall be shortened for the Elects sake, when Philadelphia or the true Church shall be preserved from the Temptation that shall come on all the Earth, 2. We know not what time may be after the thousand Years, as in Recompense of that shortened Time.  If we half-witted then create a Doubt,  
How the Sixth Millenary turns about,  
When Merge yet hundreds two and forty one;  
If us no other Answer can atone,  
Doth not our Lord in Prophecy cut short  

Matth. 24. 22.  The 
4 The last end of Time Christ foretold shall be shortened.  curtailled Fag of Time? lest the Effort  
Of Evils then so strong should reach t'Affect  
With overflowing Vials his Elect;  
Then what's the space of Time, how ever short,  

Revel. 20. 3. 8, 9  We must beyond the thousand Years Transport,  
Lies secret from created Minds, but still  
May what was wanting to Times measure fill.   

Now of these Eves and Morn's, th' first seventy five,  
By these repeated Calls, the Spouse retrieve  
From foreign Lands, become too much her 
c The Jews were too much naturalised to those Heathen Countries, that they needed many Call home to their own.  own  
Which Daniel calls in brief, 
5 Dan. 9 25. The Commandment going forth. ⁶ Things given with great Life, and in short, as by the Art of Perspective.  this Word 
d All those Calls were the Commandment going forth till all was finished by the Commandment of the God of Israel, of Cyrus, Darius, Artaxerxes King of Persia. Ezra 6. 24.  forth gone:  
From hence 
e At the Word perfectly gone forth the seventy Weeks began, viz. Artaxerxes his seventh Year.  the seventy Weeks Tied straight along,  
So lively's the perspective of this Song;  
Wherein the Spouses troublous Times most swell  
In Black 
7 Antiochus Epiphanes, that Famous Tyrant over the People of God, whose Tyranny is Related, 1 Maccab. c. 1, etc. to his Death, and by Josephus.  Epiphanes, 
f The most eminent and renewed Trouble of those seventy Weeks was the Cruel Tyranny of Antiochus Epiphanes, to which this Song now goes on.  as now She'll tell.    

CHAP. III.  The Spouse. 

Antiochus Epiphanes, Defiling the Temple, and taking away the Daily Sacrifice, is now set out in this following Canticle.  

a Although the Jews, after their Captivity met with many Troubles, and were a low Tributary Government, as before declared by the Appletree; Yet there was no Calamity from the days of Cyrus till Christ, so renowned by Daniel's Prophecy, and Explained by the Maccabean History, and the History of Josephus, provided by God on purpose, as for that Tyranny of Antiochus Epiphanes: and it's so Renowned, that it might be a Type of Antichrist.  HOw quick the 
1 The Night of Adversity and Troubles.  Night o'ertakes me, yet in 
2 Solomon's Temple was the Bed.  Bed  
I thought to find that 
3 The Enjoyment of Christ.  Princely Loved Head: 
[By Night on my Bed I sought Him whom my Soul loveth]   
Whom my Soul clasps in dearest Ties, but He  
Was thence withdrawn, the Temple could not be  
Our Bed in this Black Time, when violate 
[I sought Him but I found Him not]   
By th' Bestial Fury of 
4 Who according to Daniel's Prophecy, cast down the Sanctuary by his profane Tyranny, 1 Mal. c. 1. etc.  Antioch's Hate;  
Our ravished Bed could then no longer ease 
[I will rise and go about the City in the Streets, and the broad Ways]   
My Thoughts so full of Anguish, nor appease  
My boiling Heart one minute, I start out  
From its now-loathed 
5 The Temple so defiled could not be used for Sacrifice; But as Dan. foretold the Daily was taken away, Dan. 8. 13.  Shroud, and search about  
The Streets and open'st Ways, if in the Throng 
[I will seek Him whom my Soul loveth]   
I meeting Him Remonstrate might my Wrong:  
But Oh, I found 
6 The Multitude were corrupted by Fear and Flatteries, according to Dan. 11. 31, 32. Compared with the Maccabean History▪  the Public had betrayed 
[I sought Him, but I found Him not]   
Their Faith to th' Tyrant, I no longer stayed  
In such a Fruitless search, 
7 The Priests whose Lips preserve Knowledge, of which Judas Maccabeus was a Principal.  the watchmans I apply, 
[The Watchmen that go about the City found me]   
Who are in Trust such Questions to untie;  
The sacred Guard my Love fixed to their Bounds,  
My quick Inquiries visit all their Rounds, 
[I said, saw ye Him whom my Soul loveth?]   
With this one Question; Have ye seen the Him  
The Him, whom my Soul Love's, that only Him?   


[It was but a little I passed from them]  They durst not 
1 The Violence of the Tyranny of Antiochus was so great, there was no public Ministry.  loudly Speak, but silent Guides  
Of Truth they gave me unto him, who slides  

[But I saw him whom my Soul loveth]  Into my chaste Embrace; Just as I moved  
From that so happy Watch; Him my Soul loved  
I 
2 Yet the Action, and the Example was such, and the Zeal for Truth, and Resistance to that Corruption so bold, that Christ soon appeared, 1 Mac. c. 1.  soon espied, By Faith and Love I hold,  

[I held him, and would not let him go]  Armed with my Prayers, strongest when most bold;  
And 
3 Jacob wrestled with the Angel, and would not let him go, Gen. 2. 32. 28. etc.  Jacob-like my Love I'd not let go  

a There is nothing so Remarkable in prophecy as the Resettling Jerusalem, after the Tyranny of Antiochus, so that on that Account the Church is said to hold Christ, and not to let him go till the Incarnation; for notwithstanding the after Troubles of the Jews, the Public Worship of God was not disturbed till the very coming of Christ.  Once from me more, till he had Blessed me so,  

[Until I brought him into my Mother's House]  That humane Nature should the 
4 The Body of Christ, representing his Humane Nature, He Calls a Temple, John 2. 19  Temple be,  
Where I might Worship His Divinity.   


[And into the Chambers of her that conceived me]  Thus dwelled the Word in Flesh, as in the 
b There cannot be a more significant Representation of the Incarnation, than of Christ brought into the House of the Church's Mother, and into the Chambers of Her that Conceived the Church, that is Eve the Mother of all Living, from whom the Blessed Virgin descended, and out of whose Chambers Christ came so peculiarly.  House  
My 
5 The Promise was especially vested in the Seed of the Woman, of which Eve was the Mother.  Mother bred Poor Me; Here me t'Espouse  
In Promise first he graciously did deign;  
As 
6 The humane Nature of Christ was as private Chambers.  private Chambers, here His Mystic Reign  
In 
7 Christ began his Spiritual Reign in the Form of a Servant, in the Preaching the Gospel.  Servants humble Form began; In this He 
8 In that Nature he Ascended on High.  climbed  
A Glory yet not seen, but duly timed  
For its Appearance: While thus my Love rests  

[I charge you, O ye Daughters of Jerusalem, by the Roes and by the Hinds of the Field]  Contented not to stir, my Care contests  
Anew, You Salem's Daughters, by the Hinds  
And Roes o'th' Field, Gentiles whom nothing binds,  
But my Love's Power; Which if You displease,  

[That ye stir not up, nor awake my Love till he please]  These Roes and Hinds, as Wolves and Tigers seize  
You as their Prey; Oh then let no 
c There was no Offence of Christ so great at that time, as not to wait the Messenger of the Covenant coming into his Temple, and aright to prepare for Him, who was as a Refiners Fire to Purify the Sons of Levi, to which the forenamed Sects were such Enemies.  
9 The Great Offence, that at this time might provoke Christ, was not waiting for the true Messiah, and disacknowledging the true Signs of Him, by those prejudiced Sects among them, viz. the chief Priests, Scribes, pharisees, Sadducees, and Sanhedrim of the Jews.  Offence  
Till my Love please Him waken, and Incense:  
Let no false Sects presume to Antedate  
My True Love's coming, and awake Debate  
'Twixt Him and Salem's Daughters till He come  
An humble Shepherd to his Flock, and bring them Home.   

The Incarnation of Jesus Christ, set out by the Chorus of Saints.  
While seven 
1 Seventy or seven Ten of Weeks, making 490 Years.  Decades of Prophetic Weeks  
Had 
a About the end of the sixty fifth of the seventy Weeks, Christ was born.  almost run their Course, what 
2 Time is as it were Ambitious of the most noble Productions.  all Time seeks,  
Some noble Product, that may gild its Sphere  
Doth here Ennoble it; One begins to appear,  
No 
b The greatest Production Time can hitherto boast of, is, the Coming of Christ in the Flesh.  Age can second; 
3 The Lord whom you seek shall suddenly come into his Temple; But who may abide? etc. The Desire of all Nations, so was the Reception of Christ's Birth by the Angels, the Shepherds, and other holy Persons in the Gospel History.  Wonder, Fear, Desire  
Are each its Harbingers; Nature's dull Fire  
Can 
c One of the greatest Mysteries of Religion, is, God Manifest in the Flesh.  no such Birth 
4 Refine and exalt Nature unto a higher pitch.  Calcine; 
5 Who can declare this Generation? The Word was made Flesh, John 14. 5.  Incarnation  
Empales this Mysterious Generation,  
All vulgar Style's too low; 
6 Schelom speaks in the name of the Saints.  Schelom Wise King  
Inspired Divinely, does this Secret sing  
By us, who with profoundest Reverence  
Of Love, and Wonder, thus 
7 Sing With Triumph.  Caroll our Sense.  

[Who is this that cometh out of the Wilderness]  
a As nothing followed more fitly according to Daniel's Prophecy, than the Incarnation of Christ, (Messiah on the troublous Times of Antiochus) so all humane Wit and Fancy may be appealed to, whether any thing can be more fitly expressed.  Who's 
1 A Question of Holy Admiration  this that comes as from a 
2 In regard of the Solitude and Meanness in which Christ was born and lived.  Wilderness,  
Unknown and unattended? Who'll confess  
To Glories hided? 
3 Triumphant Pillars of Divine Knowledge, Power, Grace, but covered with the Smoke of outward Poverty, and the malicious slanders of the Pharisees.  Pillars indeed arise  

[Like pillars of Smoke]  With him, but still of Smoke, which does disguise  
The flame of Ether; oiled yet with Perfumes  

[Perfumed with Myrrh and Frankincense]  Of Myrrh, of Incense 
4 Richly yet perfumed with all Heavenly Graces.  Frank, of all the Gums,  
And Powders, that from far the Merchants bring:  

5 His very Infancy was Homaged by the three Magis or Wise Men from far with Gold, Myrrh, and Frankincense, as an Emblem hereof, but the Glory of his own Divinity far excelled.  Three Sages Homaged thus the Infant King:  

[With all the Powders of the Merchant]  Far Richer yet in▪ s native Glory He,  
The Treasures of his own Divinity.  
Thus rose the Miracles of his whole Life,  
Where Cloud and Lustre still maintained a strife:  
The outside Meanness, and the inside Glory  
every the whole most mysterious story.  

[Behold His Bed, which is Solowons]  Consider well the 
6 The humane Nature may be compared to a Bed, where the Divinity lodged as in a Temple.  Bed, where the Word lay,  
'Twas Schelom's humane Nature, which had stay  
Truly Divine; Angelic 
7 Angels continually attended upon Christ, as his constant Guard; when He bringeth his first Begotten into the World, He said, Let all the Angels of God Worship Him.  Guards attend,  
Who can this Sacred Bed safer defend,  

[Threescorevaliant Men are about it]  Then Schelom's threescore Valiant Israelites;  

[Every Man hath his Sword on his Thigh, because of Fear in the Night]  Whom Skill and Valour shield 'gainst all affrights,  
While they armed at all points defy the Dread,  
Wherewith the Night can threat the Royal Bed.   


[King Solomon made himself a Chariot of the Wood of Lebanon, he made the Pillars thereof of Silver, the bottom thereof of Gold, the covering of it of Purple, the midst thereof being paved with Love for the Daughters of Jerusalem]  This Schelom, God with us, His Body framed  
So rich with all the Graces, that are named,  
That Schelom's 
1 Solomon's Royal Chariot is described with all its rich and costly Materials from top to bottom.  Chariot of sweet Lebans Wood,  
Which on its Silver Pillars firmly stood,  
Founded in Gold, and with the Purple crowned  
Is Emblem faint this Mystery to expound:  
But yet which all Types still excels in Grace,  
While Schelom 
2 Solomon's Chariot was adorned with the most beautiful pictures of the Daughters of Zion, to express his Love to them.  Salem's Daughters did enchase  
In beauteous Images throughout this State,  
That thus Triumphing He might celebrate  
His love to them; 
3 This was a faint Image of the Excellent Humane Nature of Christ, in which, even to the Death of the Cross; He bore the Names of the People on his Heart, and offered himself a whole Burnt-offering for them through the greatness of his Love.  Great Schelom was inspired  
With hotter Flames, which his whole Body fired  
In●● Sacrifice to Justice, while He bore  
These Salems' Daughters on his Heart, and wore  
Their Names wrought into his with Love so high,  
No parallel can e'er be found to Vye:  
And in this Chariot, thus inflamed He road  
In 
4 The Crown of Christ is that which he received at his Resurrection, when he was Anointed with the oil of Joy above his Fellows, (as Solomon was Crowned with highest Joy,) a Pledge of his Eternal Kingdom, and Espousal to his Church; Revel. 19 1.  Triumph over Hell, it captive showed; 
[Go forth, oh ye Daughters of Zion, Behold King Solomon with the Crown]   
And as the 
5 As Bathsheba received the Crown from David for Solomon, so God made good his Promise to Eve, the Seed of the Woman, etc. by this Crown of Christ's Resurrection and Kingdom.  Royal * Bathsheba received  
The Crown from David's Mouth, that Schelom wreathed,  
With which to Salem's Daughter He espoused  
Himself, and swelling Bowls of joy Caroused.  
Thus Zion's Daughters, Holy Souls, come forth  
From meaner Thoughts to those of higher Worth,  
Behold King Schelom risen from the Dead, 
[Wherewith His Mother Crowned Him in the Day of his Espousals, and in the Day of the Gladness of his Heart]   
A Crown of Majesty Empales his Head:  
His Mother Crowned Him; For to th' Woman's Seed  
By promise of the Father 'twas decreed:   

And yet his greatest Joy is to Espouse  
His Church, till He his Crowned Glory shows;  
In Seal of which, this Eulogy of praise,  
That follows next, is like a Crown of Rays,  
Set on his Spouses Head by his own Hand,  
Whose Act no Gate of Hell can countermand.    

CHAP. IU.  The King. 

A Description of the Apostolic Church in its Primitive Excellency, and in the Calling of the Gentiles.  

a How admirably does this Description fit the Apostolic Church, which had excellency of Beauty, sufficiency of Spiritual Food, signified by Teeth of purest Cleanness and Unity, as washed and even shorn; Durable clothing Garments of Justification and Sanctification, numerous Offspring in the multitude of the Converts.  BEhold thyself, my Love, the Fair, 
1 To express singular Fairness, the Word is doubled.  the Fair  

[Behold thou art Fair my Love, behold thou art Fair]  Alone; my Blood, my Spirit, give the Air  
Of thy great Beauty, while thy Doctrine pure,  
Thy Worship chaste a holy Life assure:  

[Thou hast Doves Eyes]  So that thy Eyes the Crystal do excel  
Of the unspotted Doves, and glistering swell  

[Thy Hair is a Flock of Goats that appear from Mount Gilead]  From out thy Locks, whose modest shade does Grace  
In mean Attire the Beauties of thy Face;  
That while no Art does Curl in form thy Hair,  
Of Pomp, or Ceremony; 'Tis like the Glare  
Of 
2 The Apostolic Purity without outward Pomp or Splendour, was covered like the Ark with Goat's Hair, despised by Jews, as not having the Signs of a present Kingdom; by the Gentiles as Foolishness; but was indeed Expression of the Wisdom and Power of God.  ahab's Goats; The too Censorious Eye  
Of Jew and Gentile scorns thy Polity:  
But I that value by their in side Things,  
Can see thy Graces through those Cover:  
Thus clouded were the Glories of the Ark  
When the same Goat's hair looked so rude, so dark.  

[Thy Teeth are as a Flock which come up from the Washing]  The fruitful 
3 The Rumination or Chewing the Food of Life, to prepare it for others by Expounding the Old Testament, and farther Revealing the New, was the Excellency of the Apostolic Church.  Mastication of my Word  
Is like the gainful Flock, that serves its Lord  
With double 
4 Pure in all Holiness of Doctrine, Worship, and Life, and even without Ambition, or loving Pre-eminence. Blessed with abundant Power of Converting Grace.  Off▪ spring, and the lusty Fleece  
That falls so white, so even in a Piece;  
And when so even shorn, when washed so white,  
The Flock appears one entire sheet of Light.   The Chorus. 

Now This whole Flock of Teeth, so white, so shorn,  
Speaks Apostolic Power in equal borne;  
And does expose the falsehood of the Dream,  

a How far are all things in the Gospel from such a forged Supremacy of the Apostle Peter; observe his Fall, his being Reproved, Gal. 2. his humble Style Compresbyter or equal Elder. ¹ Christ's Blood in the Gospel Ministry, is as Rahabs Scarlet Line twined within it, as a Pledge of Redemption from Wrath.  That Peter in that Order was Supreme:  
By all with Peace, and Parile order fenced  
The Food of Life was equally dispensed;  
And equal was the Fruit, For barren none  
Was found, with all so great a Glory shone.   The King goes on. 

My expiating Blood so sound Taught,  
Within thy Lips like Scarlet Thread is wrought:  
My Cross those Graces gives thy Speech That Sense, 
[Thy Lips are like a thread of Scarlet]   

2 I desire to know nothing but Christ, and him Crucified; Not the Wisdom of this World, but the Wisdom which God ordained before the World to our Glory.  That shrinks the Pagan Wisdom's Eloquence  
To empty sounds; 
3 The many Seeds of the Pomegranate, the Emblem of Wisdom, yield a most pleasant Juice.  Thy Temples are the seat 
[And thy Speech is comely]   
Of soundest Judgement, which prepares the Meat 
[Thy Temples are like a piece of Pomegranate within thy Locks]   
During to life, like Food of Pomegranate,  
In which Seeds, as of Life, accumulate:  

4 The strict and holy Order of the Apostolic Church, that as the best state of the Church of Ephesus, the Type of that Church Apostolic, tried those that said they were Apostles, and were not, but found them Liars, and that could not bear them that were Evil, were like Locks gracing and guarding the Temples.  Those enterweaves of Holy Order like  
The well-curled Locks, all falsehood that Repique, 
[Thy Neck is as the Tower of David]   
Secures thy Temple's Graces, and thy Neck,  
Which 
5 Those thousand Shields and Bucklers most fitly resemble the mighty Power of Miracles, Gifts of Tongues, and that severe Apostolical Rod, which the Apostle Peter showed in the Death of Ananias and Sapphira, and the Apostle Paul's delivery to Satan intimates, all which bore up the majesty of that Church.  thousand Shields, and Bucklers round bedeck,  
Rising as David's Tower, Bears up thy Head.   Chorus. 

This is Truth sealed with Miracles, that shed  
Itself into the Christian Church, and armed 
[Builded for an Armoury, all Shields of mighty Men]   
It 'gainst its Foes, and its Believers charmed  
Into its Services 
6 The Primitive Christians were resolved either to defend Christianity by these powers of Truth and Miracles, or as Martyrs to die in defence of it, and so they were the Shields of mighty Men.  All as Men of might  
To do, or die in defence of its Right:   


1 The full Effect of the Apostolic Ministry and Miracles will not be seen till the New Jerusalem.  But yet these Arms are Magazined, not used,  
As to their utmost Service, but diffused  
Defence as yet, not perfect Victory:  
Still They're designed within this Armoury,  
And for the 
* c. 6. 10.  Bannered Armies They're prepared  
Then to each Use their Service shall be shared.   The King goes on. 


2 The Doctrine of Christianity in the Apostolic Ministry, was like two full Breasts deriving their Lilies Milk from the two Testaments, in which, as in Fields of Lilies, they Feed as two young Roes: According to which all the Apostolic Motions, and the Churches settled by them were governed, now these two Breasts, as a double Sluice, or outlet of Water, send out their Streams.  The milky streams of Thy two Breasts, as Roes  
Flow to all Parts, and plenteously dispose  

[Thy two Breasts are like two Roes, that feed among the Lilies]  To Jew and Gentile, that so vital Juice,  
(Pure as the Lilies through that double Sluice,)  
Of the Two Testaments, where, as in Fields  
Thou feedest, and that Truth thy motion wields.   The King goes on. 

The Ascension of Christ, after he had by His Ministry, His Death, His Resurrection, His Forty Days giving Commandments to His Disciples prepared this so Praised Apostolic Church.  
Now till Night's shades, Shades of the 
3 Atmosphere, is the foggy black Air arising from Earth's black Steams like Night, which flying away Emblems this dark State removing, and Christ's Kingdom, who is the bright Morning Star appearing.  Atmosphere  
Are flown, and the bright Morning Star appear  

[Until the Day break, and the Shadows fly away, I▪ ll get me to the Hill of Myrrh, and the Mountains of Frankincense]  Breaking to Day; I'll hie me to the Hill,  
Where Myrrh and Incense the whole Monntain fill,  
The Heavens shall contain me, 
4 Just as Christ was seen by his Disciples in the Air, Ascending upon their very earnest gazing; so shall he be seen in his Return, which is to be fixed in the very point of time, and of space in the Heavens, or upper Regions, where the Cloud received him; For so the Angel's Speech Implies: This same Jesus, taken into Heaven shall so return, as ye have seen him go or going into Heaven, upon that very point I say, it is to be fix▪ d, and is Expounded by the Apostle of Christ Descending not upon the Earth, but into the Air, whither the Saints are caught up to meet Him, and so to be ever with Him, 1 Thes. 4. 17.  till as now  
● mount, the Heavens back again I bow,  
In a serene and perfect Cloudless Day,  
All shadows gone, and darkness flown away.   Chorus. 

The King Himself, this brightest Morning Star  
By his own glorious Presence brings from far  
The Day 
1 Exiled ever since the Fall of Man, and the loss of the Sabbatism of Creation.  so long Exiled; When He all Crowns  
Shall in his Kingdom 
2 According to Revel. 19 15. etc.  swallow, when the Frowns  
Of his bright Face, as Thunder shafts shall send  
The Dark Kings with their Night to their black End.  
So He ascends this Kingdom to receive,  
And to return at time of 
3 The Decree of God in whose Power the time especially of this Kingdom is Reserved.  Sacred Breve.   

This in 
4 With how great Skill is this Parenthesis or Description of Christ's Ascension and Return with his Kingdom here brought in, to settle Time.  Parenthesis is interposed  
Amidst the Church's Praises, and disposed  
On purpose so, that thus the time made plain  
From Christ's Ascension to's Return again,  
The flowing Cantos might with Time keep touch,  
And th' Churches various States fit Emblems couch.  

5 And how Admirable the Churches most spotless State when the Holy Spirit was given, and the Gentiles Called, subjoined to it, as we shall next see.  First, as its Spotless, Apostolic state  
Itself to Savage Gentiles did dilate;  
Of which how high the Sequent Emblems play,  
Their Airs to listen, is our next Essay.   The King goes on. 

The sending down of the Holy Spirit.  
Now when my Love, my Hand hath formed thee true  
To my own 
6 The Church formed as Man by the Image of God at first, so now by the Image of Christ, is pronounced perfectly Fair and without spot.  Image, and I Thee endue 
John c. 14. c. 15. c. 16. Translated the Comforter.   
By th' 
7 The giving of the Holy Spirit, called by Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Paraclete was like breathing into Adam the Breath of Life.  Holy * Paraclete sent down from Me,  
As my Triumphant Bounty, Ample, Free  

[Thou art all Fair my Love]  With Gifts and Graces; 
1 Now the Church is pronounced Pure, as Adam was made Upright.  Oh Thy Fairest hue,  
Thou Beauties highest point in this Review▪  

[There is no spot in thee]  Dost spotless touch; 'Tis now thy Beauties clear  
Without a Blemish, now Thou dost appear  
Like the first Church in Paradise comprised,  
Which by the Serpent Fell; 
2 Ephesus the Type of this Church as leaving its first Love lost its Birthright, and the first Place of its Candlestick Translated to Philadelph. upon which the New Jerusalem, and the Kingdom of Christ are settled, till when the Apostolic Glory does not Return.  Thou art reprized  
From th' Serpent's Hand; To stand, see, that thou choose  
Lest thy first Candlestick its Place should lose,  
And now my Song of Love doth thee enrol  

[My Spouse, Come with me from Lebanon, with me from Lebanon]  Into the state of 
3 Here in this Gospel state, the Church is called Spouse the first Time; For though it was so before, yet to distinguish Times, the Title is reserved till now, and this State is most suitable to such an Honour.  Spouse; Thy Nuptial stole  
My Gospel Graces are: The Gentile 
4 Wolds are wild and desert Places, where wild Beasts inhabit.  wolds  
Come we'll survey now which the Devil holds,  
As Dens of Lions, and the Leopard's mounts,  

[Look from the Top of Amana, from the Top of Shenir, and Hermon; from the Lion's Dens, and from the Mountains of the Leopards]  Although my Kingdom's right by holy Counts,  
From 
5 What more graceful Description of the Heathen World in order to their Conversion, going out from the Land of Canaan, than the view of the Mountain of Leopards, and the Dens of Lions from the Mountains of Judaea next the Gentiles, or more orderly Succession in course of Time, or how could there be a fitter Figure of the Wicked Heathen World, than by wild Beasts, so Dan. c. 7. c. 8.  Canaan's Mountains let us give them view,  
Which lie within the Holy Lands 
6 Or within the Lines of its Borders.  purliew;  
From Liban come, my Spouse, come thou with me  
From Liban come, from Aman's Top look thee;  
From Shenirs, and from Herman's Brows with Eye  
Of Grace le's look, where Lions, Leopard's lie.   The Chorus. 

The Gentiles Called, and becoming a Sister Church with the Jews First, and after some Ages, the only Church in view till the Jews Conversion.  
Upon this Gracious prospect from the Hills  
The Sister-Church the following Cantos fills.   The King goes on. 

How soon I see a Sister Spouse arise,  
So fruitful is the Favour of my Eyes; 
[My Sister-Spouse]   
How soon the Gentile Church that Sister-Spouse 
[Thou hast ravished or taken my Heart, with one of Thy Eyes]   
One Body with the Jews in my Love grows:  
Thou art Adopted now one of the Eyes,  
That does complete the Beauty; its surprise 
[With one chain of thy Neck]   
My Heart transports, as does that lovely Chain  
Which to the Head unite does thee retain 
[How fair is thy Love, my Sister, my Spouse]   
In whole, as by one Neck, and still recalls  
Thy Name, my Sister-Spouse, which thee installs  
In Nuptial Rights, so that thy Love enshrines 
[How much better is thy Love than Wine!]   
Thy Beauty in my Heart 'bove richest Wines,  
Which Sacrifices graced, now out of date 
[And the smell of thy Ointments, than of all Spices]   
In this new Spoused Jew, and Gentile State;  
The Odours of thy Ointments much excel  
The Spices that in Typic Unguents smell; 
[Thy Lips, oh my Spouse, drop as the Honey Comb]   
For Gifts and Graces are my Spirits Oil,  
To which most Fragrant Matter's but a Foil:  
The combed Cells, which sweetest Honeys fill 
[Honey and Milk are under thy Tongue]   
Drop not the Pleasures, Spouse, thy Lips distil;  
The staple Dainties of the Promised Land, 
[And the smell of thy Garments is as the smell of Lebanon]   
Honey and Milk are in thy Tongues Command,  
The potent Flavors of Thy Vests confine  
Those fainter of the Mount Liban.— 
together. ¹ What can come more just with the Time, as we have settled it, than this very Word [Sister-Spouse] when the Gentiles came in to be one Body with the Jews.  
² The Gentile Church, as another Eye was so unexpected to the very Apostles, that Christ is pleased to express himself, as taken by the very Heart, as the Hebrew word signifies; Such is the importance of one Chain of the Neck.  
³ There is a very plain preferring the state of the Jew and Gentile Church united, above the single state of the Jewish Church; So the rich Wines of the Sacrifice, the Perfumes used in the Kingly, Priestly, and Temple Ointment, the Honey, Milk, and Cedars of the Promised Land, and the state of this Church common by them, and preferred before them.    — Chorus. 

— Thus Divine  

1 The Spirit poured from on High, the Church composed of Jews and Gentiles, wild by Nature, much excels the Jewish Church alone, and, as in its earthly Canaan.  Influxes make the barren wild's outdo  
An earthly Canaan, and its Types outgo:  
Its Doctrines, Sufferings, Graces, all combine,  
As sweetest Odours, and the richest Wine:  
For now the 
2 After the Gentile Church came in, the Israelitish Church was still declining till all mention of it was lost, and so this Song especially minds the Gentile Church, as the Israel of God.  Jewish Spouse in silent shade  
Vales off this Song, Ensuing Emblems laid  
Are in the Sister-Spouse; Till all the Tribes  
First Two, than Ten returning It describes:  
So now the Gentile Church, Great Israel's Name  
Inherits, as the only Spouses claim:  
But Fear, Engrafted Israel the fate 
3 By what follows, it will appear the Gentile Church was in a decayed State.   
Of native Branches, Dread t'usurp the State  
Of Church so Catholic, 
4 The Apostles Caution to the Romans, ch. 11. 17. etc.  as if the Root  
Thou Borest from whence the Branches shoot,  
And not the Root Bore thee a Branch at will,  
Standing by Faith, but pruned off, if iii.   

Or, as without the Natural 
5 For any Church or Churches of what Name soever, to look upon themselves as in the perfect state of the Evangelic Church, much more as the Catholic Church before the Jews converted, is to be only Wise in our own conceits.  Israel Thou  
Couldst be the Perfect Spouse, Proud Fancies glow  
Thus in the 
6 The Roman Name of a Church hath certainly dashed on that Rock of assuming to itself, as the Jews dashed against, To be the Root, and to be the Catholic Church.  Roman Breast; Conceits its own  
Are Canonised for Wise; But 
* Gentiles.  Gents alone,  
No more than Jews this Catholic can be,  
Jews first split on this Rock, and now Fear Thee.   


The Chorus goes on.  Besides 'tis now the Gentiles Times run deep,  
While Jewish Church and State thus lie asleep:  

The Chorus goes on.  Then in the Gentiles Times, a Gentile Pest  
Will likely Rise a Gentile Church t' infest,  
Of these Adopted Jews some false Christ's Preach,  
And Antichrists Supplants True Christ impeach.   The King. 


1 The whole Time of the Gentile Church till the Kingdoms of this World become the Kingdoms of the Lord, and of his Christ, is in the Revelation given undér several Sealing. First of seven Seals opened, then of the 144000 Sealed, and the Temple measured and shut, then of the seven Thunders Sealed, etc.  Thou Gentile Church, Thou Sister in a Spouse,  
Thy whole Time in a Glance my Foresight shows; 
[A Garden enclosed is my Sister, my Spouse]   
A Garden Barred, a Spring shut up, a Fount  
That's Sealed, throughout Thy Emblems I recount; 
[A Spring shut up]   
For when Seals open All, my Kingdom straight 
[A Fountain sealed]   
Will open with Them; But I patient wait,  
Even till 
2 The Kingdom of Christ proclaimed; The Gentiles come in in Fullness; The Natural Israel Called, and so the whole Israel summed up; The Kingdom of Christ Appears.  that Israel, of which I come  
Joining with Thee make up my Israel's Sum;  
That Time my Father set, Successive seals  
Still therefore stay my Kingdoms just Appeals,  
Each sealed Time I'll Character to Thee,  
Successions each in Order thou shalt see:  
First 
3 Ephesus, as the Apostolic, Primitive Church, may be most fidy compared to a Paradise of Truth.  Ephesus the Seat of Truth revealed,  
Each Plant an Orchard of Pomegranates sealed 
[Thy Plants are an Orchard of Pomegranates with pleasant Fruits]   
With Heaven's Impress, I depaint:—   Chorus. 

— Then Truth did flow,  
As if each Plant a Paradise would grow.   The King goes on. 

Next Thee a Spicy Region I describe,  
Where thrive, where smell, Spices of every Tribe, 
[Camphire with Spikenard, Spikenard and Saffron, with all Trees of Frankincense, Myrrh, and Aloes, with all chief Spices]   
Those of the Royalty, those Popular  
All justly mixed, each in their Order are,  
The Camphire meets the Spike, Spike Saffron meets,  
The Aromatic Reed with Odours greets  
The Fragrant Bark; Sweet Frankincense indents;  
With Myrrh the flavored Aloes joins scents.   Chorus. 

Thus Spices of Afflictions bitter Taste  
Bruised by the ponderous pestle, while they waste  
Into Perfumes, give 
1 The Church of Smyrna in its Sufferings, is fitly compared to a Region of Spices, which by pounding send out their Smells.  Smyrna's suffering Days  
Which lasted till the Christian Empire sways.   The King goes on. 


2 From the Reign of Constantine, during the time of the Christian Emperors, all Apostolical Truth flowed out as a Fountain of Gardens, etc.  'Tis then, as if unsealed, I do allow  
Thy Gardens to stream out, Thy Springs to flow,  

[A Fountain of Gardens, a Well of Living Waters streaming from Lebanon]  As if a Fount of Gardens Thou, A Mount of Wells,  
That roll down with sweet streams of Liban's Smells:  
The Winds, that Fan thy Redolent Perfumes  
With Gales so brisk, each point my Care Assumes,  

[Awake, oh Southwind, Blow O Southwind upon my Garden, that the Spices may flow out]  First the 
3 Christ was pleased to use the Northwind, First of Persecution, than the gentle Southwind, that the Odours of Christianity might flow, How Elegant is this Hieroglyphic, how agreeable with the Time.  stern North, and then the softer South;  
That all thy Spicy Atoms, as from Mouth  
Of Arab's Gummy Land may blow; I Joy  
In publick'st Graces, when of pure Alloy:  
All Virtues from thee I let out, but In—  
— To Thee shut out the subtle streams of Sin:  
Now cause That Man of Sin hath his 
4 The Time, Times, Half Time, sworn by Christ, Dan. 12. 7.  sworn Time  
Before my Kingdom; To turn back that slime  
Foul, as the Serpents, see thy Springs new barred,  
Thy Fountain sealed under 
5 The securest way of Sealing used by Chemists.  Hermetic Guard;  
Now Satan's Synagogue is creeping out  
Thy noble Seeds to taint, 'tis now about  
Thy spring to Poison, and thy streams to slain,  
My early Care starts up to curb the Main  
Of that bad Torrent; And I'll now 
6 In the Revelation Cap. 7. Immediately after the Ruin of Heatheanism by the Christian Empire followed a second Sealing with Agreeable Symbols, importing the delay of Christ's Kingdom, and the securing his Servants for it from Corruption.  
* Shut up close within Walls.  immure  
Thy Garden, Spring, and Fount, to keep them pure   Chorus. 

Thus for some time Truth's Floodgates open stood,  
But oh how soon Apostasy a Flood  
Became, which quick does shift the Holy Scenes;  
Iniquities 
1 The Mystery of Iniquity began in low degrees in the Apostolic Times, and in Ephesus, forsaking its First Love, and grew up to a Synagogue of Satan, under Smyrna's Suffering Martyrs; From whom it took occasion to exalt itself.  Mysterious Womb by means  
Most unespyed, pregnant became,  
And as in lowest Parts, submiss and tame  
Worked on yet; For while Ephesus derived  
Its Springs of Wells, and Gardens, Smyrna strived  
By Cruel Princes pounded to diffuse  
Its Myrrhine Odours; And those strokes did bruise  
Its Spices with a Northern Fury, till  
Controls of Christian Princes did it still,  
And with Their 
2 Yet Christ accounted the Church itself Pure, and made use of the Southwind of Prosperity under the Christian Emperors to draw out its Graces; Although by Accident, Corruptions showed themselves also.  Southern Breath persuaded out  
Those Fragrant Graces, as from Springs to spout.   

But even in Suffering Times bad Vapours crept  
Into the better Odours, where they slept;  
Till best and worst fly out, while South-winds Blow,  
And Christian Fervors lost, the worst overflow;  
Thus by degrees the Fragrant Spices die  
Into a 
3 Superstition and worldly Riches and Pleasure grew up together. ⁴ The great Pretence for the first bringing in Superstition into the Christian Church, was as it were to Christianize Heathenish Customs. But as Atoms sent out by Bodies into a Contagious Air, return to those Bodies that sent them out with Infection, so the Christians sending out their Principals as it were to better Heathenish Customs; They return to them as it were larded with Heatheanism, so that they became Pagan Christians.  Languid Sensuality:  
For why'll best Odours try to Meliorate  
The Pagan steams, they soon Incorporate,  
And, as the Sympathetic Atoms fly  
Back to their native Bed, so these Scents hie  
To their own Source, larded with the Attaint  
Of Superstition, that would hence write Saint:  
While Vizord-Christians Pagans meet half way  
Truth Christian, and chaste Worship fly away;  

5 It is Evident, Christ is first in showing love to his Church, in coming to it, in resting with it, so that this very calling to Christ to come, shows anew, but a corrupted State of the Church.  So that when now the Spouse her Prince Invites  
To Banquet with Her, He her offer slights.   The Spouse. 

Let now with Pleasure to his Garden come  

[Let my Beloved come into his Garden, and Eat his pleasant Fruits]  He my Beloved and His Palate some  
Choose of my New-ripe Fruits, which I call His,  
Now let him Eat what for Him sweetened is.   Chorus. 

This very Call assures, He was withdrawn  
Whose Love to's Spouse had ever the first dawn:  
Both Fruits and Church are new: It hath not known  
The Blessed Jesus, always with his own:   


Chorus goes on.  
1 That Christ said he had Eaten, shows he liked to Eat no farther, but disliked the Churches present State.  His Answer to this Call assures us more  
He was disgusted, For He praised before  

The Weeks ended An. M. 4024. An. Chr. 37.  And there He stayed, as One no farther pleased;  
For what he liked, he had already seized;  
Now from the seventy Weeks forenamed run out,  
Four hundred Years had turned their course about;  

[The Time of the seven Seals ended, and of the Trumpets began, An. M. 4424. An. Chr. 437.  The seven 
2 All the Time of the seven Seals, and of the Churches pure State was run out; Because therefore through the Corruptions of the Christian World, notwithstanding the Christian Empire; Then is a new Sealing; The Temple is Measured; The outward Court cast out to the Gentiles; The Holy Worshippers immured in the Temple; The Witnesses in Sackcloth, and the Church in the Wilderness, all Emblems of the Church's Fountain and Garden Sealed, and of the Kingdom of Christ stayed from its Appearance.  Seals their 
* Charge.  Cargo had discharged;  
And for the following Trumpets Time enlarged,  
E'er which all Emblems of Time sealed new  
Th' Apocalyps doth give, that it might show  
The Kingdom just looked out, and then withdrew.    

CHAP. V.  The King. 

The Apostasy of the Christian Church.  

1 This Invitation of Christ to come, shows the earnestness of the Apostasy to entitle Christ to this False Christianity, and Christ's refusal upon the account that he had Eaten shows the time of the Church's purity past.  WHY dost Thou call, Spouse-Sister, why so fast  
To do what's done, and now the Seasons past? 
[I am come into my Garden, my Sister-Spouse]   
My Garden I have viewed, my Myrrh, my Spice  
I have secured; Have Eaten once, and twice 
[I have gathered my Spice, with my Myrrh, I have eaten my Honey Comb with my Honey; I have drunk my Wine with my Milk; Eat O Friends, drink abundantly, O Beloved's]   
My Honey with its Comb; My Milk with Wine  
Have drunk; There's nothing that is mine,  
But I enjoyed myself; This latter Spring  
Is nothing to me; 
2 What could be more plainly significant of the Churches having embraced other Lovers than Christ, than refusing himself, and throwing those Provisions upon them by a Sarcastical Excitation of them to Eat and Drink abundantly; Like Solomon, Ecceles. Rejoice Oh young Men, etc.  To my Rivals bring  
All this new store; You new Loves, Eat and Drink,  
Let all that's new into your Banquet sink:  
What's from my Word derived, on that I Feast,  
Let those upstart Beloved's take the rest,  
And now you yourselves glut, you Loves of sense,  
I give you Freedom, though 
3 It was at Christ's Expense, He being Robbed of that was indeed due to him, and though, as corrupted, He would not accept it, yet it was in pretention of Service and Devotion to Him, as all Superstitions, Honours of Saints, Images, Days, the Host, etc. are.  at my Expense.   The Spouse. 

I find my Senses tied, my Parts benumbed,  
That outward lie; 
4 These Superstitions are like Vapours of stummed Wine that benumb and stupefy the Soul in True Religion.  The dull Narcotick stumm 
[I Sleep]   
Of my new mingled Wines, 
5 Mushroom Fruits, like the Gods new come up, Deuteron. 32.  the Mushroom Fruits  
To which my Love I called, which He Refutes  
In claiming to be his; Oppress my Sense;  
Yet still my Heart resists the Violence;  
And wakes 'midst of these Charms; Better I know, 
[But my Heart waketh]   
Better I love, while these Fumes overflow  

6 There was in the worst of the Times of the Apostles a number of the Elect, that like a waking Heart heard Christ's Voice, rose to seek Him: And this was the True Church before Luther.  My free'r Mind my Love's so fast Ally,  
That He'll reprize it from the Sorcery, 
[It is the Voice of my Beloved that knocketh]   
That would Enchant it; Hark, it is his Voice  
That now does Call, He Knocks; now I rejoice.   

While yet I fear, for thus He me Essays,  
As in that nobler Heart, that ne'er betrays  
Its Faith.—   The King. 


[Open to me my Sister, my Love, my undefiled]  
1 It is most carefully to be heeded, before the True Church came to separate from the False, and to Renounce it; It is spoken to, as having them that hold the Doctrine of Balam, Revel. 2. as the Church of Pergamus is addressed.  My Love, my Dove, my Undefiled  
Open right now to me who am beguiled  

2 Christ could not reside in his Church as a Church, but makes a private Visit to his Witnesses and Servants, and complains as one thrust out in the dark and moisture of the Night.  Of my due Residence; Who in this Night  

[For my Head is wet with Dew, and my Locks with the Drops of the Night]  Under the Moons moist Empire am bedight,  
My Head and Locks, with Drops that on them light,  

3 The False Honour put upon Christ by Superstitious Devotions, may well be compared to the Drops and Dew of the Night, as its counterfeit Jewels: And so this Night and the Months under the Moon and Empress of the Night twice mentioned in the Revelation Agree, Revel. 11. Revel. 13.  As counterfeited Jewels of the Dark,  
Exhaled, but not Concoced, they bear the mark  
Of the half-virtued Beams, that from the Moon  
Fall Chill and Pale; whose Influences soon  
Are lost, and can to no Perfection mount;  
Of all that's True my higher Light's the Fount.   The Spouse Answers. 


4 The Coat put off, was that simplicity of the Gospel: The Bed a Bed of Ease, Sensuality, Pomp and State of a Ceremonious Religion, and full of Spiritual Fornication and Adultery, as it after grew.  That plainer Coat of Holiness and Zeal  
Of Truth, that did at first the Gospel Seal  

[I have put off my Coat, how shall I put it on?]  I have put off, with that simplicity;  
Now in a Bed of Ease and State I lie  
Bedecked with Ceremonious Gaieties show,  
How can I then that Former state renew?   


[I have washed my Feet, how shall I defile them again]  
5 The true Mortification, Travel, and Sufferings of Religion were laid a side, like the washing the Feet, and must be no more defiled with the former Poverty and Hardships.  The soil of Gospel Travels, rough and poor,  
I have washed from my Feet; 
6 This the True Servants of God spoke, as having the False Christianity encumbring them.  Not from my Door  
I move now but in Equipage; To tread the Ground  
With new Defilement, but to Think does wound  
My Sense so delicate; I paint the Dream  
That Fascinates my Foreign Members, still the stream  
Of a much higher Soul to thee doth run,  
Though under Ground impurer Veins to shun. 
[My Beloved put his Hand in by the hole of the Lock]    

But at thy Summons it starts out, 
1 This very gracious Approach of Christ to his sealed Servants preserved a True Church of Pergamus, under the Name of the Apostasy, even where the Throne of Satan was.  for when my love  
His Fragrant Fingers in the Lock did move,  
This 
2 In this Church those Servants of God were the waking Heart.  reached my Heart; Eftsoons my Bowels turned, 
[And my Bowels were moved for Him]   
As by elastic Force to Him; My Passions burned  
And sparkled to a Flame, straight to the Door 
[I rose up to open to my Beloved]   
I post t'unseal the Lock; No soiling Floor  
Now frights my Feet, 
3 There were such gracious Intimations of Christ from himself that were fitly expressed by such Emblems, as we here find, viz. Christ Knocking, Speaking, putting his Odoriferous Hands into the holes of the Locks.  and when I touched the Lock, 
[My Hands dropped with Myrrh, my Fingers with the sweet smelling Myrrh]   
The smelling Myrrh, as Waters from a Rock,  
The smelling Myrrhs gushed from the Lock; The Oils  
Around my Hands, my Fingers swim, this boils  
My Heart with Passions fresh, in haste I open 
[I opened to my Beloved]   
To my Beloved, moved with a joyful Hope  
To find Him there; 
4 All which prevailed to this, that Christ should be sought after in another way than the general state of the Apostasy allowed, and gave Countenance to.  But than I soon descried 
[But my Beloved, had withdrawn himself]   
Withdrawn from me he far himself did hide,  
Not from my Soul to him endeared, but from that load  
Of outward Parts my new encumbring mode: 
[My Soul failed when He spoke]   
His Spirit moves that very Soul, the swoon 
[I sought Him, but I could not find Him]   
Goes off, 
5 For the Servants of God seeking him in that Public and General Apostasy called a Church, could not find Him.  all ways I fly to find him soon,  
Repeated Calls I send, no Answer greets  
From Him my thirsty Ear; Nor in the Streets 
[I called Him, but he gave me no Answer]   
My close Researches gain the hoped success,  
That should my wearied steps with my Love bless;  

[The Watchmen that went about the City, found me]  The City Watch of Prophets, that espy  
All passes, Jealous spied me sailing by,  

1 Of the public Preachers or Prophets compared to Watchmen, the Servants of God knew it was in vain to ask.  These Prophets in disguise my Soul disdained:  
I asked them nothing, 'cause I knew them waned  
From my best Love to their Beloved's new,  

[They smote me]  So at my search for only mine they grew  

[They wounded me]  To heights of Rage; They smite, they deeply wound,  

[The Keepers of the Wall took away my Veil from me]  As with a pastoral Staff, Curses they sound,  
And loud anathemas; The Guards o'th' Walls,  
The higher 
2 The Church Rulers, and all that Authority smote the Church with all kind of Spiritual Punishments, and gave them up also to the Secular Power.  
* High-Priests.  Pontiffes leave their Reverend Stalls,  
And as the Sons of Belial force my Veil,  
Of my inviolable Faith the Seal.   

As 
3 Excommunication cannot be more emphatically described, than by taking away the Church's Veil, the Emblem of its True Faith, and Holy Worship, wherein the Chastity of a Church consists.  Excommunicate They strip the Name  
Of Spouse from me, my modesty defame;  
My Veil rend from me, as upbreiding them  
Now prostitute to a false spurious Stem  
Of Baal's, as Husbands; Salem's Daughters pure,  
Whom though the grand Apostasy immure,  
As in a secret Temple, and your Hue  

[I charge you oh ye Daughters of Jerusalem, if ye find my Beloved, that ye tell Him I am sick of Love]  The Sackcloth mar, your Witness yet stands true;  
I charge you, if my Love you find, you tell,  
How high my Passions to a Sickness swell,  
Of Love, till I may Him, like him enjoy,  
And for himself my Service whole employ;  
Tell him by Prayer, tell him by earnest Cries,  
His Spouse is sick, and if He comes not, Dyes..   Chorus. 

Thus the True Church in Pergamus did Wake,  
As that much higher Soul, when th' Bulk did take  

* Balaam signifies too lofty.  Lethargic slumbers, thick with 
4 The Apostate part of the Church were as Men in in a Spiritual Lethargy by the Fumes of the Doctrine of Balaam.  Balaam's Fumes;  
When that High Prophet, and his Church their Plumes  
So wide is spread, that the 
1 The True Church were in the mean time earnest for a purer Enjoyment of Christ.  True Church must fly  
Into the wild's, and 
* Antipapal. Revel. 2. 12. etc. c. 11. 3. Revel. 12. 17. 19  Antipas must die,  
Because 
2 The Servants of God, who kept the Commandments of God, and held the Testimony of Jesus, were true Witnesses, however in Sackcloth, and made up the true Church however in a Wilderness.  They held their Faith to th' Sovereign Name,  
When Satan's Throne presumed so high a Claim.   


3 The time of the Witnesses killing, of Antipas or the Antipapal Witnesses being slain, was the very Time that the Watchmen and Keepers of the Walls wounded the Spouse, and took away her Veil. The Apostasy, as appears by the Line of Time, began in the Vulgar Year 437, and the Beast came to his Power of Forty Two Months at the Vulgar Year 475, when the Western Empire ceased.  The Year four hundred thirty seven  
Mounts to height this Apostatic Leven;  
Add thirty eight, and to the Throne they bring  

4 Revel. 17. 11. He is the Eighth, and is of the Seven.  Baal Pope, the Eighth, and yet the Seventh King;   


5 Here the Times of the Gentiles, that the Scripture especially designed begin, and with them the Gentile Pest, before spoken of, viz. The treading under foot the outward Profession of Christianity, and abusing the Name of the Catholic Church by those who pretended to be Christians, that is, Adopted Jews, but lied and were Antichristians: Together with this Apostasy begin those repeated Characters of Time, the 1260 Days for Years; The Gentiles 42 Months, into which are engrasted the Beasts 42 Months, Ann. 47●, the three Days and a half, and Time, Times, Half a Time; Now joining the Gentiles, and the Beasts 42 Months one into another; all these begin and end together.  Here The Twelve hundred sixty Sackcloth Days  
With th' Wilderness concurring, Tread their Lays:  
The Gentile-Times, Moons forty two Confine,  
And here begin; Imped into which consign  
To th' Beast like Forty Two, To seventy Five  
'Bove Hundreds four, when th' Vulgar Ere did thrive;  

6 The times of Apostasy are fitly described by the time of the Night in this Song, and of the Moon in the Revelation, as the Kingdom of Christ by the Day, and the full Glory of his Kingdom by the Day Breaking, and all Shadows flying away.  Thus Time o'th' Moon, the Empress of the Night  
Equals the Days under the Lord of Light:  
Thus both set out, and end alike; with both  
Time, Times, Half Time, are settled under Oath:  

7 The Smiting, Wounding, and taking away the Veil by the Watchmen Keepers of the Wall, does most remarkably correspond with the Death of the Witnesses, that I date to the Beasts Number 666, in the Year of the Vulgar Account 725.  Now from six Hundred sixty six Famed Year  
(Seven Hundred Twenty Fifth of th' common Ere)  
Till sixteen Hundred ninety seven shall  
Of the same Ere in Circle rise, and fall;  
The Antipapal Witnesses shall seek  
(While 
* Curses of Excommunication.  Anathems, Wounds and Death still reek  
From Hell them round;) and for their true Love cry  
With public Voice; They cry and then they Dye  
Unheard; Till Salem's Daughters towards the Time  

8 There were continual struggle to rise out of the Apostasy from the Year 1400, till Luther rose 1517, when the Daughters of Jerusalem began to inquire after the true Beloved of the Church the Reformation.  Of fourteen Hundred listen to the Chime,  
Then Thyatyra's Church Reformed doth rise,  
And lasts midst Death, till Morning Star it spies:  
The Music first was low, than louder Peals  
By Luther sounded in those high Appeals  
To those same Salem's Daughters; Who will know  
Now whence those Cries, those solemn Charges grow.   

The last One Hundred Eighty then remain  
Of those Twelve Hundred Sixty, which retain  
Their just Allotment, and the whole are locked  
In three Days and a half, wherein are shocked  

1 From Ann. Christ. Seven hundred twenty five or six, on which that so famous Year of the Beasts Number fell to 1727, when the Witnesses Protested; I look upon as the time of Witnesses deep state in Death, after the manner of our Lords being in the Grave.  The Witnesses by Death, that is, a part of each,  
As Christ's three Days in Grave, without the breach  
Of Prophecy, are understood; So here the last  
Of Day the First, the whole of Two, then Fast  
On th' Morning of the last half Day ensue  
Protested Witnesses, who thus review  
The 
2 The Enquiry after the true Knowledge of Christ, was the very beginning of the Reformation, viz. of his Death and Redemption.  true Beloved, as from the Spouse we hear,  
To which increasing Churches yield their Ear;  
And now 
3 It is most observable; Here is given a full Description of Christ, and not of the Church, as throughout this Song in other Parts of it the Church is described, it not agreeing with its Beauty, of which two Reasons may be given, 1. The Church is not described from the beginning of the Apostasy, till the end of it, 2. Because nothing does more detect the Falsehood of the Papacy▪ and its Antichristianism, than to set the Description of Christ part by part in opposition to it.  the Spouse describes the King, the King  
Not of the Spouse (as through this Song) does sing;  
For while the Antichristian Beast doth Reign,  
The Spouse could not be drawn in Full Sans stain  
Too foul for her to bear; Besides the Loss  
Of Her Beloved under so false a Gloss  
Was first to be detected by this Piece,  
Which giving 
* From Head to Foot.  Cap a Pe the King, unfleece  
Must straight the Wolf in Lamb's disguise, each Grace  
Resplendent in the King must needs Efface  
The counterfeit, For 
1 There is nothing, in which the Opposition is made more notorious than in the Flourishing Youth of Christ, as it were Reproaching the Papal Old Age.  ever blooming Youth,  
Strength, Beauty, Vigour, Life, Emblems of Truth  
Make up the Portrait of the King so known  
To every seeing Eye, that is its own,  
It pulls the Vizor from the hoary Pape,  
Who claiming from his Age commits the Rape  
Of Antichristship, Languid, Pale and Wan,  
Chill, Decrepit, Dying, can this Old Man  
Vicar this Everliving, Splendid, Frow'ring Prince?  
Who now this Lying Bubble can't Evince  
That hears the Spouse thus Emblemate her Love?  
To Love, whom won't those lovely Emblems move?   


The Chorus by the Daughters of Salem.  The Portraiture of the Churches True Beloved, in Opposition to Antichrist, as may be fairly Expounded, Given by the Church of Thyatyra, Inducing the Reformation.  

2 The first beginning of the Reformation, was the Acknowledgement of the Beauty of the sincere Profession of Christ, and that Then was the True Church.  Oh Fairest Woman, notwithstand the Cloud  
From thy Love lost, that does thy Beauty shroud,  
Draw us the Picture of thy Love, 
3 This stirs up to that Inquiry that was made after Christ, and the true Knowledge of Him, and does very illustriously describe the Reasonableness of the Reformation.  that we 
[What is thy Beloved more than another Beloved, Oh thou Fairest among Women, that thou dost thus Charge Us?]   
May know the Reasons of thy Charge, and see  
They're Good, and so be moved thee to obey,  
When Reason, and not Passion leads our way;  
What is't, wherein thy Love so much excels  
All Loves; Instruct us, how his Beauty swells,  
His Praises so above those Loves, whose din  
The World of Women now does Captive win?   The Spouse Answers, 


[My Beloved is White and Ruddy.]  
1 The true Doctrine of Justification by Christ, and of Sanctification by his Spirit, who came by Water and by Blood, very lively Expressed by his being White and Ruddy.  Beauty's brisk Colours, the pure White and Red  
Sat in my Love, not as i'th' withered Bed  
Of Age, but as the Lilies and the Rose  
In Youth concert, so in my Love Repose  
The White and Red; Behold the Rosy Blood  
Of his great Sacrifice in th' Lily Flood  
Of th' Sanctifying Spirit, Both which fade  
Under the Antichristian poysonons' shade;  

[The Chief or the Standard among Ten Thousand, or Myriads]  
2 The great Excellency of such a King and Saviour, as Christ is Emblem'd by the Excellency of Personage, Standard-bearers are chosen out of many, and wherein Christ Excels Ten thousands.  He, as a Standard-Bearer stands erect,  
A just Supreme from Myriad Elect;  
No Palsy Title croutches under Gild  
In Him, As known to be usurped; nor built  
On Forged Donations, But Pope's crooked Age  
Denys to them high Standard bearers gauge  
Of stature, and the Graces of Tall Personage.   


[His Head is of most fine Gold]  
3 To speak Christ a Head of Eternal Life, his Head is compared to the finest and most substantial Gold, and not like the Golden Bowl or Shell that breaks at the Well, Eccles. 12. 6.  His Royal Head of Massive purest Gold,  
A Fount of Life eternally doth hold,  
Not like the Counterfeit, that as the Bowl,  
That broken at the Well leaks out the Soul,  

[His Locks bushy, and black as a Raven]  And Lives, but by Successions; 
4 The Compare of his Locks, as bushy and black as the Raven, is certainly allusive to the Strength and Vigour of Youth, and to the known long Life of the Raven.  His curled Locks  
Strong enterwove with Truth firm, as the Rocks,  
Speak Truth, and Life long, as the Raven's jet,  
Not like That faded Head to Death in Debt;  

[His Eyes as of Doves by Rivers of Water]  
5 The chaste Eyes of the Dove, reflected by the purest streams, and washed with Milk, are most fit Resemblances of the Purity, Mercy, and Grace of Christ, so contrary to the impure and bloody Eyes of Antichrist.  His Eyes chaste Clear, and beaming as the Dove  
Reflexed by limpid'st streams; Arrows from Love's  
Full quiver thence do fly, not like those Eyes,  
Dull, Hollow, Sunk, Bloodshot with Lust and Wine,  
And Sanguinary Laws, but bathed in Milk,  

1 Retines are that Network Coat of the Eyes, that catch the Objects for sight; Even as the gracious Eyes of Christ take Souls with those Rays of Light, as of Jewels set in Rings, that draw them in.  Whose Retines Souls enclose, as Nets of Silk  
Which Life wraps up, thus Truth and Mercy stream  
From his blessed Aspect, as if both one Beam 
[Fitly set, or sitting in Fullness, as precious Stones in the Foil of a Ring]   
Of Light, or like Pearls set by Art in Rings  
Of Gold, whence double, yet one Lustre springs;  

2 The Cheeks of Christ as Beds of Spices and Flowers, Expressing all the Grace and Salvation of the Gospel, are justly opposed to withered and faded Antichristianism.  His Cheeks the Seats of Love, as Beds of Spice,  
And Flowers preserve a fragrancy so nice,  
That no foul Vapour can one Poor trapan  
To let it in, no Breath of wind can Fan,  
Nor poisoned Atoms with its Hooks can pull 
[His Cheeks are as a Bed of Spices, as sweet Flowers]   
One putrid steam into those scents; All full,  
And crowded with Sweets, but oh the ghastly Cheeks  
Of Antichrist, how loathsome thence the Reeks;  

3 The Truth of Christ in his Word, into whose Lips Grace is poured, is most contrary to the Impurity and Falsehood, the Cursing and Bitterness in Antichristian Doctrine, and Censures, that Breath Sulphur Fire, Blood, and Death, like the Lake of Sodom called Asphaltites.  The Lips of my Beloved so full of Grace 
[His Lips are like Lilies, Dropping sweet smelling Myrrh]   
From purest Lilies drop their Myrrh apace  
In perfumed Gales of Truth; While Asphaltite  
Belches its Sulphur after Sodom's Rite.   


4 The Truths of the Gospel, are like gracious Enclasping of Hands, set off with Beams of Light, as Rings of Gold, and attempered to Reason and Understanding, as the light and pleasant Green of the Beryl; Whereas the bold and unreasonable Falsehood of Antichristianism, forced on by Infallibility and secular Punishments, are like Iron gripes.  
[His Hands are as Gold Rings]  His gentle Hands to benign Clasps inclined,  
As into Golden Rings of Love are twined;  
Shaded with Arbours, of the pleasing Green, 
[Set with the Beryl]   
Green of Lights Beams too quick the modest screen  
From Beryl cast; Far from the cruel stripes  
Of Antichristian Hands, or their Iron gripes; 
[His Belly is as bright Ivory overlaid with Sapphirs]   

5 There is a Fruitful Hill, where ever True Christianity is planted and Flourishes; Emblem'd by a Belly of Ivory overlaid with Sapphirs, as Veins of purest Water, enriching a cleanest Soil, whereas Barrenness and Cruelty are the very Nature of Antichristianism, and Country's overpowered by it.  His Belly as an Eburn Hill is veined  
With azur'd streams, which from this Mountain strained,  
every its Fruitfulness; But Heath and Sands,  
Impov'rished Soil, barren and thirsty Lands,  
That barren Womb o'th' seven Headed mount  
Describe; streaming with Fire, as Aetna's Fount.   


[His Legs are Pillars of Marble set upon Sockets of fine Gold]  
1 The Feet of Marble upon Sockets of Gold, are a very fair Opposition to the Legs of Iron upon Feet of Clay in the Image, Dan. 2. which Feet of Clay being struck, the Image falls, and all its Metals are beaten to the Dust of the Threshing Floor; Showing the certain Ruin of all other Monarchies, and the stable Kingdom of Christ.  His Legs supporting all with Marble rise  
Firm, Certain, Stable, Steady, Pillar wise,  
Fixed on their Feet, as stalls of Gold, not Clay,  
On which the Gentile-Image had its stay,  
The very Papal Feet, false to the weight  
They're trusted with, false to Proud Babel's height.   

Thus Truth and power Divine must needs endure,  
Whose Groundwork, as the Top is rich, is sure;  
Whereas when ever stuck those Feet of Clay  

[His Countenance is as Lebanon, Excellent as the Cedars]  Their Head of Gold to Ruin must betray.   


2 The whole Administration of the Gospel, is like the lofty Cedars of Lebanon, rising to Eternal Glory, and Papal Falsehood like the Chaff that the Wind drives away.  His Port, His Air, His mien Majestic great,  
As Liban's Cedars, and their lofty Seat,  
Such is the 
* Greatness.  Grandez, such the Reason sense  

[His Mouth is most sweet]  Of all that's from the Eternal Sapience.  
When Papal Faith, and Rites become the scoff  

[Yea, He is altogether lovely]  Of Divine Wisdom, and like Chaff huffed off.   


3 The sweetness of Christ's Mouth, is a plain Signification of the Excellency of his Word.  As sweetest 
* The sweetest of Foods.  Ambrose, so His Mouth doth flow  
With Truth, Heaven's Eloquence; His Praises grow  
Upon me quick, so to a point I draw,  

[This is my Love, and this is my Friend, oh ye Daughters of Jerusalem]  
4 Christ is Loveliness itself to every Spiritual discerning Eye.  His Loveliness to Beauty's self gives Law:  
This Salem's Daughters is my Love, here end,  
If you but lovely know, you know my Friend:   


5 The constant Descriptions of Antichrist, are as if he were an abstract of Evil, the Wicked One, the Man of Sin, the Beast.  But oh the 
* Antichrist.  Counter-Christ hath 
6 The False Prophet so intimate to, and united with the Beast, speaks as a Dragon.  Dragons Jaws,  
Who Poison Vomits in his Feral Laws,  
The Salvagest of Beasts his Form display,  
Sin makes the Man in Him, if Him you'd say,  
He's one Deformity, if that you know,  
It's He 'mong Thousands, He himself doth show.   

The Churches of the Reformation, 
1 Those three Churches make the Order of the Reformed Churches.  Thyatyra, Sardis, Philadelphia, displayed, according to this Earnest Search after the Beloved.  
With what stupendious Art is here now drawn  
The Church's 
2 It is not possible the state of the Reformation could be more notably described than by this Portraiture of Christ, and the Churches harkening to it, and seeking after Him. This State shall last till the Year 1697, as is made out by the Line of Time.  Reformation from its dawn;  
Till the Twelve Hundred Sixty Days shall end,  
On which th' Apostasy's permitted to extend  
Itself; Wherein the Church doth search about  
All Places, Forms, to find Her Loved out.   

The Church indeed is 
3 The one Church of the Reformation is Represented by three in regard of different Circumstances, and especially different intervals of Time, in which, first Thyatyra, than Sardis, than Philadelphia, have the ascendency successively, and all with a Continuance near to the Glorious Kingdom of Jesus Christ.  One, yet into Three  
Must from its various scites distinguished be,  
I'th' midst of Antichristian Bowels 
4 The Reformation of the Church of Thyatyra, Rev. 2. 18. attended with Burnings alive.  Thyatyre  
Lies paled round with Vive Comburian Fire;  
That heats that Furnace, where the Sovereign feels,  
What in his lowest Members burns, who steels  
Their Constancy, even when They're piled in Flames  
For Flames he to a Bed of Roses tames.   


5 The Protestants of Hungary, France, and in other Popish Countries, are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the remaining sufferers till the Kingdom of Christ in every Eye to this Day.  Hungary, France, others, Thyatyra 's 
* Revel. 3. 24.  Rest  
Do now the cruel Ravages Attest;  

6 How far those Sufferings may spread over other Protestant Countries is known to God, who knows the Secrets of all future Events.  Where Papal Rage may farther come, He knows  
Who tries the deepest Reins of Things, and shows  

7 A certain Blessed End we know, but what may fall out before, is as to particulars concealed, though we certainly know; Then shall be a Church of Thyatyra, of Sardis, till the approach of Christ's Kingdom.  The Blessed End, but still concealed  
What may fall out, e'er th'Morning Star revealed;  

8 How much clearer and brighter shall Christianity, and the knowledge of the Churches be, when that Morning Star appears.  For at that Summons the whole Church shall fly  
To higher Things than now it can descry.   


1 Sardis is the state of the Protestant Churches, where they are protected by States and Laws, and so is ready to believe, there is not to be a higher and a more glorious State of the Church in the World, except its undefiled Names, who look principally to the Appearance of Christ, and bewail the Low State of the Church till then.  Sardis ascends to Splendour, and would bear,  
As high as if the Spouses Love were there;  
It's undefiled Names does yet descent,  
Lest Acquiescing in what's now, prevent  
Those splendid Robes, assured them, when in white  
Heavens Armies shall attend the Bride Grooms Light.   


2 Philadelphia rises out of the Suffering Saints in Thyatyra, and those undefiled Names in Sardis, who cannot be satisfied in any present state of the Church, but wait for Christ's coming: It is settled upon the pure Laws and Ordinances of Christ, resting upon the consent of Christians in that, and in his Power and Favour, working this brotherly Love of Christianity, however it come to have the Favour of Princes and States also, after it comes to its Interval.  Now Philadelph. with smallest Humane strength  
Of Laws, or Power supports the Restant length  
Of Time, upon the Name, the Faith, the Word,  
The Patience of her single loved Lord;  
While Satan's Smyrna-Synagogue revived  
Appears, as 'twere Antiquity retrieved,  
And fain would Bolt this Churches Open Door,  
As if not Ancient, and, as if too Poor  
In Ceremonious Pomp, in Mitred Names,  
In Feasts, in Fasts, its simple Order blames  
With rigid Censure; But Davidean Key,  
That binds and loses Bars the lofty Plea  
Of Jurisdiction, till New Salem's state  
Approach so near, as to compose the Bate.   


3 The Synagogue of Satan is that which rises out of the worst part of Sardis, that contend hard for the old Antiquity, not resting wholly on God's Word, and finding fault for want of Fasts, Feasts, Episcopal Power, etc. which is especially, while the Church of Philadelphia is low, and is not come to its proper Interval.  Even Satan's Synagogue shall then sit low  

4 The great Dispute hath been about Jurisdiction, or the Power of the Keys, Christ will resolve that by showing this supreme Key of David. ⁵ Philadelphia being, as was said, a Church that lies scattered in the suffering Protestants of Thyatyra, and the undefiled Names of Sardis, its Door is endeavoured to be shut, and not to be acknowledged by the Synagogue of Satan, they are zealous for the Rites and Customs of the Primitive Church for the four first Centuries, and would reduce all under pain of Excommunication, and all severe Penalties to that Time, not considering the Apostasy rose gradually from thence. ⁶ But when Philadelphia comes to its proper Time, Christ shows David's Key; His Key of Supreme Jurisdiction, and that Synagogue sits low, and learns of Phidelph. And All of the Reformed Churches, seek Christ together.  At Feet of Philadelph, and Pray to know,  
Whither the Church's Love is gone, and all  
Unite to seek Him with Uncloven Call:  
For though His 
1 All Protestants agree concerning Christ, the only Head and Supreme of his Church against Papal Tyranny, but they differed where he was to be found, whether in the present Order and Government of the Church, or in a greater Glory of his Kingdom.  peerless Person was agreed,  
No Pontiffs claim allowed, yet how with speed  
To find, 
2 It hath been looked upon hitherto by too many, as Faction and Schism to desire a greater Reformation of the Church than we see yet.  This Synagogue from Sardis teemed  
Disputed hard: For in their Dream they deemed  
Their Golden Dream, that He already here,  
As much as th' Spouse could hope did now appear;  
To wait Him farther Factious discontent,  
'Gainst present Things did future Represent  
To hot Schismatic Brains; But what follows now,  
Shows, This all Salem's Daughters disavow;  
With whom the Synagogue submits to Philadelph.  
For to the Spouse by Her Christ showed himself;  

3 When the Kingdom of Christ comes to be Proclaimed at 1697, it shall then be agreed by all the Reformed Churches to seek Him, and wait for his coming in greater Glory.  And now the Philadelphian Interval  
Enters; Voices on High all Kingdoms call  
To Christ, Dates of Apostate Times expire,  

4 With how great Elegancy is Satan's Synagogue, which gave the Elevation of the Apostasy in Smyrna, again parallelled to that Overzealous Contention, to bring things in the Reformed Churches to that state again, as the most perfect state, whereas the Apostasy rose out of it, but to show Christ's Favour to all of the Reformation; He brings these to acknowledge their Error, and to acknowledge also Christ's Love to a Church settled by his Word, and not by Antiquity, which is here by this Song given in the Daughters of Jerusalem waiting so long to hear the Description of Christ's Person, e'er they all agreed to seek him with the Philadelphian Church, as we shall find they did agree in the following Chapter.  In one the Churches their True Prince inquire.    

CHAP. VI  


[The Chorus by Salem's Daughters]  The State of the Church in the Philadelphian Interval, or the Last Seventy Five Years of the Two Thousand Three Hundred.  

[Wither is thy Beloved gone, Oh thou Fairest among Women? Whither is thy Beloved turned aside?]  
5 Here is the very Worshipping of the sleepy Sardians, even superstitiously fond of Antiquity, at the Feet of Philadelphia, expressed by owning her the Fairest of Women, by seeking Christ with her, as the True Spouse.  THou Fairest of the Female, Beauteous Name,  
We now our slumbering Sentiments disclaim,  
And fain would know from thee, whither is gone,  
And whither is Retreat, Thy Loved ONE.  
Thou, that so long thy searches hast maintained  
Canst guide us best, for sleepy we restrained  

[That we may seek Him with Thee]  Our Home pursuits, and 
1 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Revel. 3. 2. the Things that remain, are properly Expressed by Remainders in order to the Kingdom of Christ, which were to be strengthened in Sardis, as ready to die.  our remainders marred,  
O'th' present overfond, future's we barred:  
Now we would seek with Thee, with Thee be ONE  
In the Research where Thy Beloved is gone.   


[My Beloved is gone down into his Garden]  
2 It cannot but be observed by every Thoughtful Reader, that the Account the Spouse gives of Christ Returned, is just opposite to the State of the Apostasy before Chap. 5. to v. 9  Not Gones now my Beloved, as in my swoon,  
When I had lost him so; But He's gone down,  
Just now gone down into that Garden, He  
Had left so long to the Apostasy:  

[To the Beds of Spices]  
3 Before Christ had come into his Garden, as a Time past, and then could not be found.  The Spicy Beds He now returns to Left,  
As covered wish Black Vapours, and bereft  
Of their True Odour; Now a new Repast  
He takes of Fruits after so long a Fast;  

[To Feed in the Gardens, and to gather Lilies]  
4 He had Eaten and gathered, etc. and left all to other Beloved's: Now He is again returned to the Beds of Spices, and to gather Lilies.  He now his Lilies gathers, a new spring  
Of Graces, Worship, Truth in return bring  
Th' Approaches of his Kingdom so long veiled  
By Antichrist, and close his Servants sealed;  

[I am my Beloved's]  His sealed now on Sion's Mount stand clear,  
And with his Fathers written Name appear  
On open Forehead; 
5 Before the Church had put off its Coat, and washed its Feet, and could not open to Christ, now it saith, I am my Beloved's, This is in Revel. c. 14. 1. the Servants of God, having his Name on their Forehead.  Now I Him enjoy,  
As singly with his Faith of pure Alloy,  

1 Before the Church could not find Christ, now Christ is the Churches. ² It is very observable, ch. 2. v. 16. These Words are used, but in another Order, than it is first said, My Beloved is mine; For in the Captivity the Church was under Judgement, not under Apostasy: So the first Remarkable was Christ Returned to his Church in Mercy, which thereupon cried out: My Beloved is Mine. Here the Church having been under Apostasy, Expresses first its own Loyal Return to Christ, I am my Beloved's; And as that was the Triumphal Note of the Return from Litteral Babylon, so now with this Remarkable Alteration, it is taken up again as the Motto of its Return from Spiritual Babylon.  And while His love in me is pleased to Rest, 
[And He is mine]   
He with himself as mine does me Invest:  
Then He along the Beds of Lilies Feeds,  
As of the Future 
3 The constant Allusion of this Song to the most Excellent Plants, Spices, and Trees watered by the Purest streams, is most agreeable to the Paradise of God, with its Tree of Life, bearing twelve sorts of Fruit, and the River of Life running through the Streets of the New Jerusalem.  Paradise the Seeds.   Chorus. 

From 
4 Christ the True Schelom or Solomon.  Schelom Born, 
5 I account the proper Time or Interval of Philadelphia, the last of the Six Churches, that draw so many spaces of Time from the Resurrection to the New Jerusalem to begin 1697.  now Hundreds Ten and Six  
A Nine of Ten, and unites Seven Fix  
Our Philadelphs. Beginning Interval  
Till the World's Kingdoms to the best King fall,  
As in just Homage first 
* Mother Cities.  proclaimed his own,  
At last together Build his Royal Throne,  

6 It comprehends so many Years betwixt the Fall of the Tenth Part, or decem Principality of the Great City, as were between the Fall of Litteral Babylon, and that completing Decree, Ezra the 7 th', when the Word for restoring Jerusalem was Perfect.  And, as while Salem's Ruins were restored  
From Babel's spoil Years seventy Five were scored  
Of Old; so many now exact do Flow  
To Salem New from Babel's Overthrow  
Babel the Mystic; To New Salem's Throne,  

7 It comprehends also the Seven Voices, and the Seven Vials.  Seven Voices, and as many Vials Groan  
In earnest Motion; 
8 As it were to declare the Conversion of both the House of Judah, and of the House of Israel with Philadelphia's Interval, the Church is compared to Jerusalem, the Metropolis or chief City of Judah's Kingdom, and to Tirzah the Metropolis or chief City of Israel's Kingdom, both which unite in Christ's Kingdom.  Those two Royal Towns,  
Salem and Tirzah seat the many Crowns,  
As the 
* Mother Cities.  Metropoles, and show unite  
In Schelom Twelve Tribes so long Bipartite,  
Which now returning Philadelph adorn,  
And matched with it, are in its Scutcheon borne,  
So in this Landscaph the streamed 
1 The Bannered Armies, are those Armies of Heaven, that come down to Armageddon in this Churches Time.  Banners play  
Before his Hosts, Terrors with them Array  
Themselves, Jehovah's Mighty Ones come down  
To Armageddons Plains, and them Renown  
With Victory; All these are so displayed,  
That to the 
2 There is both an agreement in the Description of the first Apostolic Church, and of the Church in this State, to show one lies at the Foundation, the other is placed at the very Top and Heights of the Church in the New Jerusalem.  Apostolic First state laid,  
And yet distinguished, They may both ascend,  
And Salem's Glory both may Comprehend.   The King. 

My Love's, as 
3 Tirzah, the Beautiful City, where Jeroboam settled his Kingdom over the Ten Tribes, represents the Ten Tribes, 1 Kings 14. 17. Jerusalem eminently the City of Two Tribes, these united, as the two Sticks, Ezeck. 37.  Tirzah Fair, as Salem it doth shine  

[Thou art Beautiful Oh my Love as Tirzah, Comely as Jerusalem]  With graceful Airs, my Kingdom both entwine,  
As sticks unite; So Prophecies require  
Those parted Palaces in mine entire.   

Herein it is the Glory of thy Rays  
Surmounts, even that of th' Apostolic Days;  

[Terrible as an Army with Banners]  The Weapons, that i'th' 
4 (As between a furnished Armoury, and a Bannered Army) betwixt the State of the Church in the Apostles days, and the State of it in this Approach of Christ's Kingdom: In the First, There was a Visible Preparation to a Kingdom, and Victory; Here all things are ready for Execution, according to that Preparation.  Magazine then stored  
Did hang for greater Service, Now they're soared  
On Armies Wings, which round their Terrors spread,  
And yet those Terrors with thy Beauties wed.   


[Turn away thy Eyes from, for they have overcome me]  But Oh the dazzling Lustre of Thy Eyes,  
Too quick their Beams they dart, for while they rise▪  
As with my Kingdom's Light, shade still their Rays  

[Thy Hair is as a Flock of Goats, that appear from Gilead]  With th' 
5 The Goatshair shading as Hair, the overcoming Eyes, speaks an admirable Glory, as of the Tabernacle, and yet covered with Goatshair, till the very Temple Built, and the Voice from the Throne; It is Done, Revel. 27. 6.  Goat-like Hair of th' Apostolic Days;  
The Tabernacle of my presence, free  
From those Dark Covers yet it cannot be;  
My Throne, My Temple near are both in one,  
And not uncovered till the Voice, IT's DONE.   


[Thy Teeth are as a Flock of Sheep that go up from the Washing]  
1 Then are the very same Expressions used to set out the Fruitfulness of this Time in the abundance of Converts to God and Christ, that were used in the very Apostles Days, when the Holy Spirit came down from Heaven as Fire, in the form of Cloven Tongues, and the Seeds of Life, which the Pomegranates Import.  Thy Doctrine now prepared by Teeth so washed  
Declare my Truth Restored, as when it flashed  
Like Tongues of Fire from Heaven, A like spring,  
As drops from Morning's Womb are issuing, 
[Whereof every one beareth Twins, and there is none Barren among them]   
Blesses with Fruitfulness thy Time; So dwells  
The same Wise Judgement, as in safest Cells  
Entempled, which my Primiere Servants swayed,  
For so with them thy Parallel I've laid. 
[As a piece of Pomegranate are thy Temples within thy Locks]    


2 The distribution of those who are gathered to the Church of Christ, as in the Philadelphian State and Interval, and preserving that in a single, and singular Consideration, One, and the only One of her Mother, is most natural and agreeable.  Churches Reformed like 
3 First, Reformed Churches justly deserve the Honourable Names of Queens, because Reform; These gather to it from Thyatyra, and Sardis.  Queens unite to Thee,  
Without disdain at thy Priority.   


[There are Threescore Queens]  Converts from Babel through those Nations spread,  
Whose Sovereigns Armed the Ten-horned Be'stian Head,  
Now are received in Thee, who had before  
Right of 
4 Concubine's may be understood very Elegantly such as pretend a▪ right to Christ by the Profession of his Name, and of his Religion, and yet are not in such a holy State, through the Corruption of that Profession, as not to be esteemed in the Rank of Conjugal Honour, being Apostatised.  Concubinage, because They bore 
[Fourscore Concubine's]   
My Name Confessed, though in polluted State,  
Espoused anew, They higher now relate  
To Me in Thee; In whom I'll now embrace  
Reformed, all Churches of the Christian Race.   


[Virgins without number]  The Gentiles Fullness Thou to me present,  
As Virgins chaste by Grace of new descent.   


[My Dove my Vnfiled is but one, She is the only One of her that bore her; The Daughters saw her and Blessed her; The Queens and Concubines, and they Praised her]  Each of these Orders Three their proper space  
In Number fill, as They before their Place  
In this World had: Threescore the Queens Account  
Confines; Fourscore's the Concubine's amount;  
The Gentiles Fullness no Just figures hold,  
In Numbers heaped on Numbers They are told,  
That know no End; But Thou art only One,  
My Impolluted Love, thou, thou alone  
Thy Mother bare into that high degree;  
That 
1 The Converts from Paganism, are also most Elegantly represented by Virgins, who had not before professed Christ, but are now Espoused to Him: The Reason of each Number is after to be given.  Virgin's Queens and Concubines in thee  
Make up my Spouse, 
2 The Philadelphian most pure and perfect state of the Church, is the only One of her Mother, that is, That only pure Church, in whose state the great Promise to Christ, the great Seed of the Woman shall be fulfilled; This Emblem is most aptly taken from Solomon's many Wives and Concubines, with a preference to Pharaoh's Daughter, even as to Philadelphia, the most Excellent state of the Gentile Church.  Thee Envy cannot Touch,  
For all concert thy Praise, thy Blessed state Vouch;   Chorus. 

The Virgins 
3 All these do not Envy but Praise and Bless this Church, as happy in it themselves.  Bless, Queens, Concubines thee Praise,  
Those, as thy Daughters, These in Sister's phrase;  
In Thee 
* Eve the Mother of all Living.  the Mother-Woman sees alone  
The Serpent bruised, and her Great Son on Throne.   The Chorus goes on. 

What 
4 This must needs be evident to every one that compares the Symbols of the Apostasy, and the Reformation, as Solomon hath here described them.  Artist of the most reported Name,  
E'er drew in Prophecy so Rich a Frame,  
Embellishing Apocalyptic Lines?  
Thus 
5 Solomon in this Song, and the Apostle John in the Revelation, do Admirably agree.  John with Schelom, as two grand Divines  
Cenferr their Symbols, how does 
6 There will be found an Admirable Agreement betwixt the Apostolic Church, and the Church of Philadelphia.  Philadelph  
Fill out this Picture with its single self?  
All's Apostolic, and 
6 There will be found an Admirable Agreement betwixt the Apostolic Church, and the Church of Philadelphia.  That Song, that sprung  
In those first Times, is now, as new, Resung:  
For 
7 That Song, Revel. 14. 3. etc. is the same Song of Redemption sung by the Apostolic Church, Revel. 4. ult. Revel. 5. 9 which is sung again as new, but not new, Revel. 14. 3.  th' Everlasting Gospel can't be new,  
Yet is renewed into its Native Hue;  
Apostleship no second e'er can Rise,  
The 
8 There cannot be another Gospel, Gal. 1. v. 7. But the Gospel covered with the Apostasy, is as new in the Glory of the Church Appearing. ⁹ It is therefore Remarkable, the Twelve Names of the Apostles of the Lamb are in the Foundations of the Wall of the New Jerusalem, Revel. 21. 14.  Twelve that were at first preserve the size  
Of Salem's Walls, when new, it from Above  
Descends, the Palace of the Princely Love.   

Those 
1 This both Agreement, and yet variation of the Types in this Song show the oneness, and yet the difference of the Church in the Foundation, and in the highest of its States.  Scarlet Threadded Lips, those even shorn  
(White washed Teeth) are therefore here not borne  
In this new Emblem, nor the comely Talk,  
Nor those twin Breasts, that as Two Roes do walk  
Among the Lilies feeding; For all these  
The Apostolic High Commission seife,  
And undisseized their Fundamental Right  
By after Notes is to that ONCE kept tied.   


2 Nothing can now be added nor taken from the Scripture sealed up.  The Sacred Canon of two Testaments  
Once sealed, no farther swells; Faith's Ligaments  
Close up are Wound; ONCE given, they remain  
To shine more bright, but ne'er given over again.   


3 Yet the Apostolic Time was an Armoury for after Use; This, as an Army in making that Use to Victory.  But now an Army for an Armoury  
Paints Expedition to a Victory;   

These Daughters, Concubines, and Queens describe  
Th' 
* Revel. 14. 6.  Eternal Gospel Preached to every Tribe  
Of Nations with Success; The numbers weigh  
Each sort so justly out, that they alloy  

4 It is one great Objection of the Atheist, that the Christian Religion possesses the least part of the World; and of the Romanist, that the Reformed Religion holds such a small part of the Christian World in Union with it in comparison of the Roman.  The scandal, that upbreids the Church Reformed,  
As least in the World's Map, as if o'er-swarmed  
By worse Names, For this these Numbers own;   


5 To this there cannot be a greater Answer, than, that Prophecy of Scripture hath told us both before, as Christ says, Lo I have told you before.  The Virgins, Daughters now become, are thrown  
Into a kind of 
6 There is no end of the number of Convert Heathens, the Heathen World being so numerous before Conversion.  Infinite; Thus swell  
In Rate the Regions, that are Infidel,  
As they are spread in space, to them assigned,  
By this Prophetic Truth, that 
7 The Truth of Prophecy, assuring the Conversion of the Fullness of the Gentiles, shall not be resisted in its own Time, in the mean none ought to be affrighted with the Ghost of this Objection.  Countermined  
Can never be; Though till it be fulfilled  
Some 
* Bugbears.  Mormocs may affright the too unskilled  
In Sacred Calendar, 
1 The Popish World, compared with the Protestant, is here given, as Eight to Six, till the Great Conversion of the Reformation in the Philadelphian Church, which takes away that Objection also.  the Sixty Queens,  
Of Churches, that protest, each one that weens  
Of things aright, sees eighty Concubines  
Of Romish Name o'er-numbered in these Lines,  
As Eight with Six compared, which in a Glance,  
Redeems the wonder of the Proud enhance  
Of Popish 'bove Reformed in this Earth's Tract,  
Till the Great Change foretold Them into act.   


2 Now follows the Call and Conversion of the Jews within the time of this Philadelphian Church, as before Explained: First, The Two Tribes, than the Ten.  And now those Twelve peculiar Tribes, that branch  
From their true Native Olive, begin to Launch  
Fro' their long captived State, first come those two,  
We call the Jews, which in more open view  
We see, and on the sudden start to sight  
The Ten Tribes rising from their longsome Night;  
Of these their 
3 Solomon was the great peaceable Prince of both the Ten and Two throughout his Reign, which none before him nor after of the Kings was; Herein Solomon was an Eminent Type of Christ, in whose Kingdom both shall Unite.  Schelom Prince now sings, and Ends  

[The Spouse, or Christian Church to the Jews, or Two Tribes coming into Union with it]  In that Blessed Mount, this Song of Songs Ascends.   

The Calling of the Jews of the Two Tribes.  

[Who is this that looketh forth as the Morning, Fair as the Moon, Clear as the Sun]  What Fair is This, 
4 The compare of the Jewish Church to the Beauty of the Moon, and then of the Sun, is most significant of its Exaltation from those Types and Feasts so dependent on the Moon, to the Clearness of a Gospel state, and the looking forth as the Morning speaks, the Dawn of the Kingdom of Christ near.  that as the Morning starts  
Fair as the Moon, that Light with shades imparts,  
And then clears up to th' brightness of the Sun?  

5 The Calling of the Jews was as dreadful as an Army with Banners, for immediately upon the Kings of the East having their way made, the Spirits went out to congregate the whole World to the Battle, Revel. 16. 12.  And, as with displayed Banners Terrors run  

[Terrible as an Army with Banners?]  From the Puissant Army, so'es the view  
Of this return, a Spectacle so new  

[I went down into the Garden of Nuts to see the Fruits of the Valleys, and to see whether the Vine flourished, and the Pomegranates Budded]  Of such Surprise, and even so to me;  
For in the 
1 The Prophecies of Scripture are fitly compared to a Garden of Nuts, because of Divine Truth wrapped up in Parables and Riddles, especially in Ezekiel and Daniel's Prophecy.  Gardens Rich with Prophecy,  
Though shelled in Symbols, as the pleasing Nuts  
Barred round to those, who do not pierce their shuts,  
The 
2 Many Excellent and Spiritual, yet very plain Doctrines among those Prophecies, are as the Fruits that are not locked up in Shells, but of an inviting Beauty and Pleasantness, and which shall be in an exceeding Flourish at this time of the Church. These Truths and Prophecies enlightening one another, there arise at the same time most earnest Desires and Prayers for the Return of the Jews, as of the Princely People, or Kings of the East.  open Fruits I minded most, that grow  
Along the Vales with an inviting show,  
The flowered Vine, and the Pomegranates blooms,  
The open Truths in Prophets, which the glooms  
Clear up of Hieroglyphics; While I pried  
Thus every way, most unawares I Ride, 
[Or ever I was aware, my Soul made me, as the the Chariots of Amminadib]   
As in Elijah's Chariot snatched, and burn  
In Flames of Passion for the swift Return  
Of those my Princely People, Kings o'th' East,  
For whom my Prayers, as Chariots are Impressed;  
With Voice twice doubled, as their Charioteer  
I call, Return, Return, with quick Career  
Thou Native 
3 Shulamite, or Salemite, is a Distinction of the Converted Jews from all the Members of the True Church, which are called Daughters of Jerusalem.  Salemite, that we may view  
All we, Adopted Salemites, the hue  
Of Salemites by Nature, Elder, First,  
R'-ingraffed into their Olive Own, 
4 They are re-ingraffed into their own Olive, whom they pierced by Crucifying Him, for which they were cut off by God, and became a Taunt, and Proverb to the whole World.  they pierced  
With Rage unnatural; And so cut off  
Were doomed as Parricides to th' Nations scoff.   Chorus. 


[What would ye see in the Shulamite]  
5 Seeing these Salemites are those that have been so long under the Curse and Wrath of God, the Reproach and Proverb of the Nations, a People of no Reputation, but for Traffic and getting Riches by Usury, what would you now see in them? This is a Question made on purpose to draw out this Answer.  What then is to be seen, that so invites  
Your flowing Passions to such Salemites.   The Spouse. 


1 The Answer is, 'Tis not for themselves, but for those Eminent Appearances from Heaven, that shall be at the time of their Conversion, which shall be the Riches of the World, and as Life from the Dead, and like Jacob's Vision of Angels, when He called the Place, Gen. 32. 2. Mahanaim. And it seems to relate to that Battle at Armageddon, immediately on the Calling of the Jews, even as Jacob's Vision of Angels was his defence against Esau's Hosts.  'Tis not themselves, that for themselves we'd see,  

[As it were the company of two Armies or Mahanaim]  But Hosts of Angels, Heaven's Embassy,  
As Jacob's Vision of Mahanaim;  
Conducting Home those Jews, and bringing Him,  
Our Souls so love attended with his Choir  
Of Cherubs, Myriads waiting with Devoir  
On Him, with Heaven's Armies, till His Foes  
Crouch basely under, as his Feets Repose;  
And David's People thus Build up his Throne,  
For which Blessed state the weary Creatures Groan,  
For Life 'tis from the Dead to us foretell  
By Prophecies Both Testaments Enrolled.    

CHAP. VII.  

The Spouse Praises the Jewish Body Coming into Union with it.  

[How Beautiful are thy Feet with Shoes, oh Princes Daughter?]  
2 Bare Feet are in Scripture Language an Emblem of Captivity, even as shod are of Liberty.  HOW Beauteous are the princely Feet now shod  
With Liberty, that captived naked trod  
On Earth's hard Pavements; and 
3 The Joints of the Thighs, like Jewels framed by so cunning a Workman, denote a princely Gate and Motion, and speak the Dignity put upon the Jews at their Conversion.  the Royal Thighs,  

[The Joints of thy Thighs are like Jewels, the work of the Hands of a cunning Workman]  Whose motion was distorted, and the Guise  
Of th' Prince's Daughter so deformed with Chains,  
Are jointed now with Pearl, that state maintains  
To all her Motion; Which the Artists Hand  
With deepest cunning Framed, so to command  

[Thy Navel is like a round Goblet, that wanteth not Liquor]  The noblest Goings: Princess, 
4 The Belly, as a Hill of Wheat, and the Navel, as a Goblet full of Liquor, speak the Abundance of Truth and Spiritual Plenty, that shall be at that Time the Riches of the World.  Thy Navel's Twirled  
So close with Truth, that like a Goblet Curled  
Into a Circle, fast must hold the Juice  
Entrusted to it, and preserve to use  

[Thy Belly is like a heap of Wheat]  The Vital Liquor; while a fruitful Hill  
Of Wheat thy Belly rises, that doth fill  

1 The unveiling the Types and Prophecies of the Old Testament, will be as a heap of Wheat set about with Lilies, and a Goblet wanting no Liquor: Highest Nourishment with greatest Delight to Souls, as the other is to Bodies.  Each gracious Appetite with Food so pure, 
[Set about with Lilies]   
That Lilies with their Milk-white Guard secure  
It all about: For Thy great Types unveiled,  
Thy Prophecies unlocked are Truth 
* Railed about with Ornament, a term in Heraldry.  engrailed  
With highest Pleasures, which (as finest Wheat,  
And noblest Moistures Bodies) Spirits treat;  

2 Upon which the two Testaments, the New received with the Old, become as two Breasts that are Twins of these new Converts, and disperse Truth every way.  Thy Testaments entwisted with so great Light  
Of Exposition offered to all sight,  
At this great Revolution shall, like Breasts, 
[Thy two Breasts are two young Roes that are Twins]   
Dispose their Milk abroad; As Roes whose rests  
Are Rists to Motions fresh and new, so Truth  
From thy Returns its leaps, and bounds reneweth,  
And never flags; As Fountains pressed by Art  
Mount High, so Thy two Breasts shall shoot and dart  
On every side their Milky way, when thou  
United to me shalt to my Love bow:  
And though those Testaments are ne'er new given,  
By thy Conversion They divinely thriv'n  
Swell like young Breasts, when soon the 
3 So New Jerusalem's Gates and Walls have the Names of the Twelve Tribes, and Twelve Apostles.  Twelve of Tribes  
Shall join Apostles Twelve, which thing describes  
New Salem's Gates and Walls, when each these Twelves  
By Names engraven deep, Record themselves.   

Now that I may define Thee with just Art  
Distinguished from the Nations, thus each Part  
Of the 
4 The Neck, Eyes, Nose and Head, the most conspicuous parts in Nature, are here Charactered by some most Remarkable Points in Judaea, to ascertain the Calling of the Jews is here meant.  Superior Order, I descry  
By Figures of thy own Lands Royalty;  
These, as the noblest 
* Carriages.  Vehicles of Life,  
Life from the Dead, without intestine strife 
Rom. 11, 12. 15.   
To the whole World convey, and as the Rest  
Of universal Riches; East and West  

[Thy Neck is as the Tower of Ivory]  Send it abroad: Thy Neck's that Eburn Throne  

1 King Solomon's Ivory Throne described, 2 Chron. 9 17. is here made the Emblem of the Royal Enthronization of Christ at the New Jerusalem state, much exalted by the Jews Conversion.  King Schelom mounted to a Tower's Cone,   

On which Great 
2 Christ sitting on this Exalted Throne, Judges the World with Equity, and the whole Creation Bejoyces, according to Psal. 96, 97, 98. Rom. 8. 22, 23.  Schelom 
* Exalted to the Highest.  Zenithed sits in Reign,  
When equal Judgement to Earth's Globe He'll deign:  
And Trees in crowds of Woods shall clap their hands  
For Joy; Then swelling Floods forsake their Sands,  
In Thunder's 
* The highest Note in Music.  Elah to mount Praise: And Groans  
Of the Creation melt into sweet Tones.   


[Thy Eyes are like the Fish-pools of Heshbon by the Gate of Bathrabbim]  Clear as the 
3 Heshbon the Royal Seat of the Amorites, Num. 21. 26. is called the Gate of Bathrabbim, which signifies both Multitude, and the Gate of the Wise Judges, and Learned Masters in Knowledge, and may fitly Type the Knowledge of the Lord Abounding, as the Sea, or Ezekiel's Holy Waters in which all things Live, Ezek. 47. 9  Heshbon Fish-pools are thy Eyes,  
Those Pools that by Bath-Rabbims Gate do rise,  
Where Multitudes do flock to hear the Wise:  
Ezekiel's Landscaph of the Blessed state  
Of Life by Waters, that as Seas dilate,  
Agrees, For as the Scaled Habitants  
Swim in unnumbered shoals, and find no wants  
Of room for Life in the vast Ocean, so  
Men, as the Fishes shall these Waters Row;  
And as successive Billows, Life shall rise  
On all that moves; Here nothing moves and dies,  
What's Dead, or Dies into a Sea of Salt,  
Is cast like Sodom's Lake, the Dead-Seas Vault.   


[Thy Nose is like the Tower of Lebanon that looketh toward Damascus]  Thy Nose like 
4 The Tower of Libanus in allusion to Solomon's House of the Forest, 1 Kings, 7. 2. takes in the Cedar Perfumes, and both Beautifies all within its prospect even to Damascus, and by Repercussion sends back those sweet Airs: So the Jews Converted, as they receive the Gospel themselves, so shall Minister to the abundant Propagation of it to the World about, Typed here by Damascus.  Liban's Tower, Liban's Perfumes  
Drinks, and, as the blissful Odours it assumes,  
It thence diffuses, while Damascus' Types  
The World around thee; Thus thy Nose, as Pipes  
Conveys Life's Savour, it had drunk, Thy Eyes  
As Princes Bless, what in their prospect lies,  
Thus thou, this Royal Tower, by thy Nose  
Drawest in, and dost again dispose  
The Royal Savours; sending out those Breathes,  
That thou didst first exhale; Thus Incense wreaths  
In sweetest Circles: Thus whatever lies  
Within thy point is Blessed; For from thee hies  
The Incense down, that first to thee did rise.  

1 The Head that had Hair, as of a Flock of Goats from Mount Gilead, is now as covered with Scarlet or Crimson (as Carmel signifies) and Purple, showing the Exaltation of the meanness of the Gospel's outside to Princely Greatness at the Jews Conversion, signified by these Royal Colours.  Now in this lofty Temple State, and Air  
Serene, grows useless the Goats Hair.   


[Thy Head upon Thee is like Carmel or Crimson]  Thy Carmel Head Blazons an high Estate,  
Bound with the Crimson, and the purpurate,  
Blessed Sch●●m's high Estate, in Colours Plait  
Of Royalty within thy Locks, for lo 
[The Hair of thy Head is as Purple]   
The King not in the presence, but so,  
As in his Palaces chief 
* Rooms of state have Ante-rooms before them.  Ante-rooms 
[The King is held in the Galleries]   
He in the Galleries is held; He comes  
From thence in State: My Ravished Thoughts rush on  
In foretastes of the Pleasures we're upon.   


[This Thy stature is like the Palmtree]  
2 I do not understand here by Love, (as in this Song in other Places) Christ the Beloved of the Spouse, but Love in the Abstract, placed, and seated in the Delights of a great Condition, suitable to the Approaching blessed Estate.  How great's the Beauty, and the Pleasure high  
When Love set free from all Adversity  
Baths in the Liquid streams of pure Delight?  
What Inspired Pen can to this Love do right? 
[And thy Breasts to Clusters of Grapes]    

But I return to Thee, whose statures flown  
To th' 
3 The Palmtree I account the Emblem of the High Victorious State of Christ and his Gospel, agreeable to Revel. 7. 9 when the Jews and the Gentiles shall be united.  Palm-Trees Height, and near its Top is grown;  
Mean whilst, as generous Clusters on the Vine,  
That twists about that Height, swell out of Line;  
So don't 
4 The so often Mention of Breasts and Clusters, speaks the Admirable Fruitfulness of the Gospel-Light and Grace, as well as Height of Condition.  Thy Breasts their Fruitfulness forget,  
Whilst thou in Heights so near the Clouds are set. 
[Behold I will go up to the Palmtree]    

I said, with Thee I will unite, and climb  
Thy Highest Boughs; Thy Top that's so sublime,  
I'll reach with great Delights; For in thy H'ight 
[I will take hold of the Boughs thereof]   
All Saints are equally advanced; Of Right  

1 By the Height of the Jewish Palmtree, is not to be understood any Dominion of the Jews alone, but the state of most Excellent Grace and Glory, accrueing to all the Saints from Christ's Exalted Kingdom at their Conversion in which the Jews may be first, but yet no more than equal with all Saints.  Thy Palms so high are grown; For they are due  
To each of my Love's Victors, at that view  

[Now also thy Breast shall be as Clusters of the Vines]  Triumphant; In due time thy Palmtree stands  
With Branches to adorn the Conquerors Hands.   

While Thou so graceful art, and while so High,  
With both Thy Fruitfulness at once doth vie;  

[And the smell of thy Nose like Apples]  I joy thy Clusters to Repeat again,  
Those pleasing fertile Smells Thy Nose amain  
Breathes out, while as from 
2 Mention of Apples, and all Fruits as was said, allude to the Paradise of God.  Apples, Atoms fly  

[And the Roof of thy Mouth like the best Wine, causing the Lips of those that were asleep to speak]  With loud Reports, that Paradise is nigh,  
And thy Mouths Roof, such Doctrines doth send down  
Of th' Sacrifice, that's my Beloved's own,  
Of greater Worth, than 
3 The Blood of Christ, and the Doctrine and Sacrament of it are fitly expressed by Wine, as the Scripture Witnesses.  blood of choicest Vines  
Which into Consciences by such straight 
* As we say to Rights.  Lines  
Go down, that sleepy Lips awakened Praise  
Heavens Bounty, that doth such Redemption raise.   Chorus. 


4 The Order God hath set betwixt the Jews and Gentiles in the Communications of his Mercy, is very Admirable, according to Rom. 11. the Jews Falling, of necessity God must have a People, Christ a Church: The Gentiles than are called to supply their Vacancy; So the Jews Fall is the Riches of the World.  Thus does the Jew and Gentile Church unite,  
While yet the Jew doth Elder Sister write;  
But so that Mercies each Reciprocate  
One to another in this proper state.   

For first the blinded israel's lowest Fall  
Was 
* Supplied.  Surrogated by the Gentiles Call,  
And so did Mercy reach to th' Pagan wild,  
Much more their Fullness is by Mercy Filled.   

For when this People's (whose the Promise) Called,  
Christ in his Glory then shall be Installed;  
And Gentiles Churches perfect; Now to repay  
This Mercy to the Jews, In full display   

Wisdom Contrives; For 'twas the Gentile Spouse,  

1 The Gentile Church hath yielded that Army of Martyrs, first under Heathen, then under Popish Powers; These must be Recompensed in Christ's Kingdom: Christ's Kingdom cannot be without the Conversion of the Jews, whose are the Promises, and of whom Christ Blessed for ever came; So then because the Gentile Martyrs must be Crowned through Mercy, the Mercy promised to them, assures and hastens Mercy to the Jews in its time, that so the Kingdom of Christ, the Riches of the World, and Life from the Dead, may come in at the Fullness of the Jews.  That bore the Dragons, and the Beast's Carouse  
Of Blood so long, upon THIS Kingdom's Hope,  
Which cannot fail; THIS Kingdom than must Cope  
These Martyrs with Reward; So Jews obtain  
Mercy through Gentiles Mercy; Thus remain  
Both under Mercy; 
2 Rom. 11. Vlt.  Oh the Waters deep  
In which this Wisdom Sovereign doth steep  
Its Footsteps; But from Him's the Source of all,  
Then to His Glory All things justly fall.   

The Jews Conversion thus distinctly placed, the Song Returns to the One Spouse thus Graced, who now Speaks.  

[My Beloved is mine]  
3 The Royal State of Christ figured by the Jews Return, as the Kings of the East being given, the Church, as one Spouse anew entitles itself to Christ.  In this new Royal State, through th' Kings of th' East  
With me the Gentile Church Now One; I vest  
My only Loved in myself; To Him entire  
I am Devote; And now I feel the Fire  
Of his approaching Coming, to receive 
[And his desire is towards me]   
With New Desire His Spouse; To enterweave  
His Love with Mine; Come therefore my Beloved  

4 This particular Visitation of all parts, and of the Fruits appearing, relate to the Kingdom of Christ, and show the near Approach of it, when all things were thus prepared.  Let us in Circuit visit the Improved 
[Come my Beloved, let us go forth]   
State of thy Church, in all its various Seats,  
In all its Fruits, midst them let our Retreats  
Now be disposed; Into the Fields let's walk, 
[Into the Field]   
And view thy Gospels spread, where late no stalk  
Of Truth did grow: Thou in the Hamlets please  
With me to Lodge, where Quiet doth appease 
[Let us Lodge in the Villages]   
All Noise, and yet Thy Truth doth there diffuse  
Into those private Thoughts; The silent Muse  

[Let us get up early to the Vineyards]  Of thy great Kingdom in that privacy  
The very Trees Applaud, and Woods revy;  

[Let us see if the Vine flourish, whether the tender Grapes appear, and the Pomegranate bud forth]  Then with the Morning Light, our early steps  
Shall to the Vineyards haste, we'll see the Leaps  
The Vine makes into Clusters; The Granate  
Pearled into Buds; For hereby we'll Rate  
Thy Governments Approach; Those splendid Fruits  
Of Truth are thy Gemmed Sceptres blooming shoots  

[There will I give thee my Loves: Or I will yield up myself to my Beloved]  Into its Glory, Strength, and just Extent;  

1 The Words Translated, My Loves, I rather render by an Elegant Abundance; I will give myself to my Beloved, to Thee, signifying the Spouses State, even prepared as a Bride adorned for the Bridegroom, by the universal Readiness of all things for the Kingdom of Christ: On which follows a Representation of a Feastival Abundance waiting at the Gates, as for the Marriage Supper in the next Canticle.  Amidst those Fruits, my Love, thou shalt resent  
That I thy Bride to Thee myself present:  

[The Mandrakes, or lovely Fruits give a smell]  Now on this Visit, I with Joy report;  
All Flowers of Love, and Fruits of Pleasure sort  
Themselves together; Eldest, latest Dates  

[And at our gates are all manner of pleasant Fruits, new and old]  Conspire, and place themselves around our Gates:  
For since the World began to this Time's joint,  
All Truths and Graces flow, as to a point;  

[Which I have laid up for thee, O my Beloved]  Which Treasured up for Thee, now make their Court  
To thee, my Love, as in their last Effort.    

CHAP. VIII.  


[O that thou wert, or one would give thee, as my Brother]  The Earnest Desire of the Church, for the Personal Appearance, and Reign of Christ in Humane Nature.  

2 After the Account of this complete Preparation to a Nuptial Banquet, as it were in Paradise, the Spouse desires the Appearance of Christ in the Glory of His Humane Nature, or, as the Great Son of Man, under the Modesty of desiring Him to be given as her Brother; of the same Nature with herself.  I Ask with flaming Passions, and yet veiled  
With Modesty, I Ask, as One appalled,  
With my own boldness, thus I shade desire,  

[That sucked the Breasts of my Mother]  Who'll Thee me Give in Freedoms so entire,  
Yet so uncensured, as my Brother Thou,  
That the same Breasts with me didst Suck! I'd Vow  
My Chastest Kisses to thy Lips; In streets 
[I would Kiss thee when I should find thee without, yet I should not be despised]   
I'd find Thee, and Thou'dst not despise my Greets,  

1 To which also relates the bringing him into the House of her Mother, as the Incarnation was before Expressed, Chap. 3, 4.  Into my Mother's House I'd draw my Love,  
Who did me teach, that Promise first to move;  
Which as the 
2 The spiced Wine and Juice of the Pomegranate, is that first great Promise of Life, and of the Kingdom, to the Seed of the Woman, etc. in which the Spouse would be visibly and experimentally Instructed by Christ Appearing.  Granates Juice, and spiced Wine 
[I would lead thee and bring thee into my Mother's House, who would instruct me]   
I press into thy Crowned Cup; Divine  
I know thy Person is: The Woman's Seed  
Yet is to Reign in view: Thy happy speed  
I urge now at the Time so just; An Age  
Each Minute seems; I give in Umpirage 
[I would cause thee to drink of the spiced Wine, of the Juice of the Pomegranate]   
Betwixt my Love and me, what erst I prayed,  
When Liberty from 
3 This and the next Expression are used just at the Deliverance from Literal Babel, and so here from Spiritual, of which That was a great Type, as appears by Ezekiel's Temple.  Babel's Thrall delayed  
Pressed me so hard; (be it of this time  
The happy Signal) Now when FALLS in chime  
The Babel, night Spiritual, I pray 
[His left Hand should be under my Head, His right Hand should embrace me]   
Let His Left Hand my Head support, each Day  
He stays; His Right me embrace, as loves dear pawn,  
My Nuptial Morn is now just at its dawn.   


[I charge you oh ye Daughters of Jerusalem]  
4 This Adjuring the Daughters of Salem, is used three Times in this Song. 1. Before Christ Appearing in Liberty by Cyrus, that so Eminent Type of him, Chap. 2. 7. 2. Before the Incarnation, Chap. 3. 5. and 3. here before his Appearance to his Glorious Kingdom, and here it is very Remarkable, it is without that Intimation of Terror by the Roes and Hinds of the Field, now brought in subjection to Christ: Thus in Prophetical Scripture it is a Rule; Likeness of Expression, signifies some especial Resemblance of Times and States.  And until then, you Salem's Daughters hear  
My solemn Charge; Which now no weight of fear  
Is possible, or needs t' enforce, Those Roes  
And Hinds so wild now tamed won't discompose 
[That ye stir not up nor awake my Love till he please]   
Your Peace, as Savages enraged; But th' Awes  
Of my Great Love so near to come are Laws  
Of greatest Power; That Him you not displease  
In gracious Posture; Ruffle not his Ease,  
Until that oft Repeated, Self-same-day  
Be broke, and the last Shadows fly away.   Chorus. 

The Appearance of the Ten Tribes, as on a sudden.  

[Who is this that cometh up from the Wilderness, leaning on her Beloved]  
5 The Desert, and coming up the from Wilderness, leaning on the Everlasting Arms of her Beloved, as Israel of Old, Deut. 33. 27. is a High Expression of this long Exiled State of the Ten Tribes, and Deliverance from it.  Who's This, that from a tedious Exile mounts,  
As if in Desert lost, that all accounts  
Of her have failed; Till now propped by the Arm  
Of Him, who's pleased to Love without a Charm  
Of Merit; This e'er lasting Arm can reach  
All Times, and none that's passed his Grasp Impeach.   

These are the Ten Tribes now returned, long lost  
From all Appearance, on the Four Winds Tossed,  
Now stayed, and guided by the Arms, that bear  
Whole Nature up, we see them thus appear.   The King. 

Though others wonder, yet not new to me,  

[I raised Thee up under the Appletree]  Of Old I raised Thee, from the 
1 The Appletree calls to mind the Promise, by which the Church was first Conceived after Paradise Lost, and fitly here Remembered.  Appletree  
Of thy Lost Paradise, (as now from thy desert  

[There thy Mother brought thee forth; There she brought Thee forth that bore Thee]  I call home to myself thy wild'red Heart)  
There Eve, All Livings Mother, did adorn  
Thy Cradle, There my Church conceived and born,  
Was of that Sovereign Promise to Eves Seed,  
Wherein I am Supreme; Thus 'twas Decreed.   


[The Spouse, as in the Ten Tribes]  
2 This was the universal Temper, and earnest Desire of the Spouse in all parts of it, to be in the most immediate Enjoyment of Christ personally Appearing.  So long forgotten, I by Love revised  

[Set me as a Seal on thy]  Would now from future Forfeiture Fore-prised,  
Stand sealed; on Thy Heart; Thy Arm; Thy Heart,  

[As a Seal on thy Arm]  As deep engraven there, and ne'er to part  
From thy endeared Thoughts; and on Thy Arm,  

[Thy Love is strong as death; Jealousy is cruel as the Grave]  That to Love's Eye I may be still a Charm.   


3 All these passionate Expressions, signify a jealousy of any Absence of Christ, Vehement as Fire, and Cruel as the Grave.  Thy Love my Heart doth with that Passion fill,  
That it without Enjoyment can't be still;  
How Vehement the Coals, how Hot They glow, 
[The Coals thereof are as Coals of Fire, which hath a most vehement Flame]   
That by Love's force Spirits Immortal Blow?  
Love unenjoy'd's strong, as the Dismal Gloom  
Of Death I have Endured; I feel and dread the Doom  
Repeated; Of losing Thee anew, doth Rave  
A Jealousy like to the Cruel Grave,  
I have been Cloistered in; Whose Womb doth crave  
Still Endless more, No Rolling Floods can Quench 
[Many Waters cannot quench Love, nor the Floods drown it]   
Love's Flames, nor flowing Oceans too deep drench  
Its Spirits, or itself to Loss; 
1 It hath been too shamefully the Sin of Christian Churches, especially the Grand Apostate, the Roman Church, to take worldly Glory for Christ's Kingdom, even as a Desire of a Carnal, Pompous Messiah, was the Sin of the Jews, not understanding this Exalted Kingdom of Christ our Saviour, in its Spiritual, yet Visible Glory.  Nor can  
The Riches of the World Bribe off the Man,  
That Loves, The Substance of a House would be, 
[If a Man would give all the Substance of his House for Love, it would be utterly contemned]   
If staked 'gainst Love, Refused with Scofferie:  
Thyself now Come, no Mammonized State  
Can Vicar for Thee, nor my Passions Sat;  
Thyself I seek, Thyself alone I prise,  
The World of Worlds without Thee I despise.   

The Spouse Concerning the Ten Tribes newly Returned.  

[We have a little Sister, and she hath no Breasts]  
2 Christ having so far owned the Church of the Ten Tribes, the whole Church of the Jews, (or the Two Tribes) with the Fullness of the Gentiles, apply themselves to it with earnest Desires of being all manner of ways Serviceable to it, both by Prayers and Consultations for the Advancement of her Full Gospel state.  A Youngest Converts Sister's come to View,  
Who hath no Breasts yet, Her Returns so new:  
The Gospel Knowledge is not Fashioned yet  
Into those 
3 Breasts not yet grown, signify a State yet unformed in the Knowledge and Doctrine of the Gospel.  Breasts, with Milky Veins so set,  
That may Receive, and so disperse the Juice  
Of Truth, as children's Food through every Sluice. 
[What shall we do for our Sister in the day she shall be spoken for]    

What shall we in our Prayers then Present?  
In our Consults Resolve, That may Indent  
With Succour to her Case? 
4 A Wall signifies knowledge of Salvation, but low, as the Fundamentals; The Silver Palace, the highest Improvement so as to shine into all Eyes.  If She shall stand  
Firm, as a Wall of Stone, We'll Counter-band 
[If she be a Wall]   
That Constancy in her Profession; We  
With such a Frame of Truth and Sanctity  

[We will build upon her a Palace of Silver]  Will her Ennoble, as a Palace Raised  
Of Massive Silver, for its Lustre Praised  
Of every Eye, seating its Light and Beams  
Of Holy Laws to flow in Milky streams   


[If shebe a Door, we will enclose her with Board's of Cedar]  If She's 
1 As Christ is supremely a Door, so every Church Society is subordinately a Door, by which the Flock go in and out, and find Pasture, John, 10. 9  a Door, by which the Tender Flock  
May in and out be Guided without Shock  
Of Force, or Falsehood, and sweet Pasture find;  
That Door with 
2 A Door enclosed with Board's of Cedar speaks Princely State and Safety, with sweetest Pleasure and Enjoyment.  Board's of Cedar we will bind;  
With Cedar Board's, whose Safety, State, and Smell  
So Princely, shall Attract, Secure and Swell  
Its Converts to great Numbers: While these Marks  
Of Royal Grace and Favour mount its Sparks  
To a Victorious Flame; So Blessed this state  
Of Times shall be Glories to propagate.   Chorus. 

So Quick indeed is now the Church's Growth,  
That nothing lingers with a Languid Sloath.   


[The Spouse, as in the Ten Tribes]  Firm Wall of Rock I stand i'th' Temple Frame,  
And my small Breasts swelled to High Towers Name,  

[I am a Wall, and my Breasts like Towers]  That Spout from High the Gospel with Renown,  
Renown so Great, that Circles in a Crown:  

3 The World of Worlds, is in Scripture Phrase, the thousand Years Happy State of no value without Christ.  For in the Prince's Grace I stood so Fair,  

[Then was I in his Eyes, as one that found Favour]  That as a Princely Spouse with Royal Air  
Surrounded I Favour found; And His Delight  

4 The Ten Tribes, whose Return is last described so sudden and unthought of, yet it being in the Time of greatest Effusion of the Spirit, it rises suddenly to all Perfection, and found Favour, as the Spouse of Christ.  Is now to Honour me with Spousal Right.   Chorus. 

A Description of the Supreme Kingdom of Christ, under the Parable of Solomon's Royal Vineyard.  
King Schelom had a Royal Vineyard placed,  
So that 
1 This Vineyard of Baal-Hamon, is in every part most admirably described, to set out the Glory of Christ's Kingdom, much Excelling Solomon's.  Baal Hamon's Name its Grandeur graced: 
[Solomon had a Vineyard at Baal-Hamon]   
Princely Abundance that Great Name Imports,  
This Schelom could not Grasp within the Efforts  
Of his own Eye, though Greatest, Wisest, King; 
[He let out the Vineyard to Keepers]   
With Caution therefore, that each Farmer bring,  
A thousand Silverings He Lets it out:  
Thus to his State the Circle runs about; 
[Every one for the Fruit thereof, was to bring a thousand pieces of Silver]   
The Fruits in Silver thus returned supply  
By Right th' Expense of Schelom's Dignity.   The King. 

While This some shade to th' Royal Vineyard gives,  
That I call Mine, as Paint gives to what Lives, 
[My Vineyard, which is mine, is before me]   
How Dark yet, and how Dead are still the Lines!  
How short of the Great Life! For my True Vines  
With their whole Plate are 
2 The Vineyard of Christ, in his Eye speaks Christ's Personal Reign, however His Throne is Above, yet it is visible, as Stephen saw his Glory, on Earth.  always in my Eye;  
Each Keeper that I place, I will stand by,  
And by my Eye Guide All; No Error shall  
So much as in a Point this State Appall:  
For as my Saints alike my Vineyard keep  
So I Them All, whose Eye's ne'er chained by sleep.   Chorus. 


3 The Settlement of the Revenue of the Vineyard is Admirable; The absolute thousand of the Kingdom, and its Glory and Power is Christ's.  The Thousand then whole Glories perfect Sum  
To Thee the Great, the Schelom True must Come; 
[Thou, O Solomon, a thousand, and those that keep the Fruit thereof two hundred]   

4 Every Saint, as a Keeper under him hath two hundred, not depending on the hazard of his own Improvement, but upon the absolute Care of Christ, who secures both his own thousand, and every Saints two hundred: As therefore the Equality, each two hundred; So that there can be no Forfeiture, makes the Allowance great.  Two Hundred, without hazard Run, Reward  
Those, Thou acceptest, as thy Vineyards Guard.   

Now as the Parrity Aggrands the Rate;  
So that no Loss can be, Blesses the State:  

1 Seeing all the Saints in this state are Priests of God and Christ, we may fairly compute; out of Ten entire to Christ, his Communication of two in ten to each Saint is by way of Eminency▪ when the Allowance to the Priesthood under the Law was but one in ten to the whole Body of Priests.  How Royal is't, that the chief Shepherds Ten  
Two as reward Communicates! For when  
Old Salem's Priesthood 
* Tithe.  Decimate but one  
In Ten to a Community, the Tone  
Of Blessed New Salem's Priests is stretched alike,  
And to each Saint twice one in ten doth strike:  
For when Ten Hundred to the King doth Rise,  
Two Hundred to each Saint He doth demise:  
For every Saints a Priest, and keeps the Vine,  
Himself; The Vineyard by an equal Line  
Rises from every Vine: So the Reward  
Runs Equal to this Equal Priestly Guard.   

This is Essential Glory, yet Degrees  
May vary, as in Light the Stars One sees.   The King. 

Oh Thou that in the 
2 The Gardens as many, and the Mount of Spices as one, speaks those Gardens rising to one Paradise of God, like the Mount of the New Jerusalem.  Gardens yet dost Dwell,  

[Thou that dwellest in the Gardens]  Which to Mount Paradise of God shall swell  
In Beauty, and in Fruits; Now, Now, that All  

[Let me hear the Companions harkening to thy Vrice]  Is thus prepared, 
3 The Translation of the Words, Let me hear, or cause me to hear the Companions harkening to thy Voice (as the Hebrew is) is the very same Sense, and almost those same Words of the Revelation; The Spirit, and the Bride say, Come, and let him that heareth say Come, as easily appears to any one considerng those Words, Let him that heareth say, Come, Revel. 22▪ 17.  My Spouse, I'd hear thy Call  
Echoed by every Saint in Harmony;  
And then I Come, I quickly Come to Thee.   The Spouse. 


1 And the Conclusion is of the very same Importance, I Come quickly, even so Come Lord Jesus, with this, [Make Haste,] etc. v. 20.  My Voice, Lord Jesus, Thou shalt hear, thy Bride  
One Spirit Tunes to say with Holy Pride, 
[Make haste, my Beloved, and be thou like to a Roe, or a young Hart on the Mountain of Spices]   
At such a Day Approaching; Come, yea Come,  
As youthful Hearts and Roes on Hills do Roam,  
With Bounds so Quick, that every where They'reseen,  
Thou on 
2 To be like a Roe and a young Hart on the Mountain of Spices, is opposed to being like a Roe, or a young Hart on the Mountains of Bether, or of Division: For that Division spoke Evening and Morning: The Mountain of Spices is All Morning and Day, and to make haste like a young Roe, or young Hart upon it, is to be always, and every where present on that Mountain.  the Spicy Mount without all screen  
Of shade be seen, let no Dark Spot appear,  
Unguilded by thy Lightning Quick each where;  
So let the Redolency of thy Air  
Perfume each Point, and no Ill Blast empair  
Those sweetest Breathes; Now be there no Delay,  
Haste thee, Lord Jesus, Come, yea Come Away.   


3 The Royal Ointment to an Endless Kingdom, and the Mount of Spices well Agree.  thou to Anoint, the Mount of Spices Grows,  
And to an Endless Royal UNGUENT Flows.    

THE EXPOSITOR'S CONCLUSION.  


1 In a Protestant Land, but within the 1260 Days of Sackcloth, and the Beast's Remaining Forty Two Months, of which one Ten of Years Remains.  THough not in Babel's Land, but Babel's Times  
This Sion's Song I sing; As its sweet Chimes  
I Skill not to Tune High; So the Repike  
Of untuned Ears its True sounds back do strike  
With Disacceptance; But One 
2 That Song, Revel. 14. 1. etc.  Decad more  
Of Years to Light springs Prophecies deep store,  
Then will a New Composure soon Inflame  
Each Salem's Daughter to Rechant the same.   

Then I Great Schelom's 
3 I have a firm Assurance, My Humble Endeavours on Prophecies will be ten Years much better Understood and Accepted.  Humble Poet, whom  
Contempt now Locks into a silent Tomb,  
Shall by the Comment of those Brighter Days  
Rise better Understood, and Crowned with Bays:  
This in Diviner Warmths I dare Predict:  
And if before that Time My Soul's 
4 In Death, the Body is left as the Souls Widow.  Reliced  
Lie down, 
5 I Bless God for Enabling me in the Explanation of this Song, above any other Undertaking, and bind it to myself as a Greatest Honour.  On it This Epitaph let Sat,  
IN PROPHECY, ON SONG OF SONGS HE WRIT.   
To Him be Glory by Jesus Christ for Ever. Amen.  
FINIS.   

 

  

 
* For why should I be as one that turneth aside, etc. The sense is, what the holy Souls among the ten Tribes should do when Jeroboam forbade them the Temple.