First , Some acquaintance with the whole Word of God , but mainly the Book of the Psalms , and other Songs recorded in the Word ; as also , with the Gospel , and such places as have most likeness to it .

2. Acquaintance with the cases of others , either by reading or mutual fellowship ; but most of all it is requisite , that one have some experimental knowledge of the way of God towards his own heart : He who is so wise as to observe these things , even he shall understand this loving kindnesse of the Lord : Such kind of experience is one of the best Commentaries upon this Text.

3. Watchfulnesse over our selves , keeping our heart with all keeping , and studying a tender frame of spirit , that we may have a Conscience alwayes void of offence towards God : Loosnesse all the Week will not be a frame for the Canticles . It is not the simple being of Grace , but the lively operation and exercise thereof , which prompts and disposes either to speak to purpose , or to hear of this with profit ; He would grow in Grace who would grow in Knowledge here : Neither have others ground to expect that this secret of the Lord shall be with them , or that they shall be of a quick understanding , who fear him not : One may have Grace , and not a lively frame for this , except Grace be acting , and in exercise .

4. Much conversing with the Bridegroom , especially by Prayer , that he who causes the dull to understand Doctrine , may manifest himself , and open our eyes to behold these wondrous things , and that he may blesse us in the knowledge of his will in this we undertake , which so especially concerns Him and us ; for , this Scripture may be dark to these who speaks on it , if this be not , and a sealed Book to you who hear it , if these things be wanting : Whereas , if these be in us and abound , we shall neither be barren nor unfruitful in the knowledge of this piece of Sacred Scripture .

Now , that we may have the more clear accesse to speak profitably of the matter of this Song , and that our way of opening and applying of it ( which may possibly in some things be different from others ) may be the better cleared , We shall , 1. premit some Propositions concerning it . 2. Draw some Conclusions from these ; both which we shall endeavour shortly to clear and confirm , as useful to be taken alongst in our proceeding .

The first Proposition then is this , This Song is a piece of Divine Scripture , and a most excellent part thereof ( which we shall speak to more fully on the Title ) and so of equal authority with other Scriptures ( wherein holy Men spoke , as they were inspired by the Holy Ghost ) and tendeth to the edifying of the Church , and making of the man of God perfect , even as they do . For ,

First , This Song hath ever been received into the Canon , and accounted ( as they speak ) for Canonick , as the rest of the Scriptures were . It was never questioned by the Jews ( as Mercer . praefat. ad Cant. cleareth ) but was still received by them , and transmitted to the Gentile Churches , who received the Scriptures of the Old Testament from them , who had the Oracles of God in keeping : And that the same hath been universally received by Christians , may appear by the Records of the Councils , and Writings of the Fathers , where the Catalogue of the Books of the Holy Scripture is set down .

2. It carrieth the Authority of the Holy Ghost engraven upon it , as evidently as any piece of Scripture , not only as to its Matter , manner of Expression , Divine Style ; but mostly in that Divine power and efficacy it hath on hearts and spirits ( especially of the more discerning , who best know Christs voice , as his Sheep ) whereby it relishes so sweetly , and elevats them to such an holy ravishment , that it obtaineth the testimony from all , that there is something Divine in it , and more then can be in Humane Writings , even though they cannot particularly tell the meaning of it ; That holding true here , which one said of a Book which was something obscure , That which I understand ( said he ) is excellent : therefore I judge , that which I understand not to be so also , though it exceed my reach . And that its Christ who speaketh , and that it is the Language of the Holy Ghost , and can be applyed to no other , is by a Divine conviction extorted from the Reader , and Hearer of it ; so that confessedly and deservedly , it beareth this Title , A Song of Songs .

This Song must either be attributed to the Spirit , as the chief Author of it ( though Solomon was the Penman ) or we must say , it was not only Penned , but Indyted meerly by some Man , ( Solomon , or whoever he be ) led by his own spirit , or some other spirit , without the Spirit of God : But none of these last can be said . What other spirit can so speak of Christ and the Church ? What other Song ( even of the most holy Men ) can be compared to this ? Was it ever equalled ? Or can it be equalled ? And if it cannot be the fruit of the spirit of a meer man ( though in the most holy frame ) then it must be inspired by the Spirit , in wonderful wisdom , and a most Divine style , compacting the mysteries of Communion with God in Christ , in this short Song : Wherefore we say , it is justly called A Song of Songs , whereby it is preferred not only to all Humane Songs , but even to other Scriptural Songs , which were blasphemous to do , were it not of a Divine rise and authority .

There are two Objections , which sometimes have been started by some ; but they will not be of weight to infringe this truth . The first is , that there is no Passage of this Song cited in the New Testament : But citation of Scriptures in the New Testament doth not give authority to them . They are cited as having authority , and not to get it ; And therefore there are many Scriptures in the Old Testament , which were never cited in the New : Although it may be said , there are many near resemblances ( at least ) in the New Testament , to diverse Passages in this Song ; as the often styling the Church a Vineyard , Matth. 20. and comparing the Churches union with Christ to Marriage , Matth. 22. &c. That Christ standeth at the door and knocketh , Rev. 3. 20. taken as it were from Song 5. 2. The Virgins falling on sleep , Matth. 25. The efficacy of grace , called drawing , Iohn 6. 44. taken from Chap. 1. 4. &c. Christ in the Parables called a King , or the King ( which by way of eminency is applyed to him , Psal. 45. 1 , 2. ) Neither is the second objection of greater weight , to wit , that no proper Name of God is to be sound in this Song : For , 1. It s so also in other Scriptures , as in the Book of Esther ; The Scriptures authority doth not depend on naming the Name of God , but on having his warrand and authority . 2. This Song being Allegorical and Figurative , it s not so meet nor consistent with its style , to have God named under proper names , as in other Scriptures : Yet , 3. There are titles and descriptions here given to an excellent Person , which can agree to none other , but Christ , the eternal Son of God ; as the King , O thou whom my soul loveth , the chief of ten thousand , the Rose of Sharon , and the like , whereby his eminency is singularly set out above all others in the World .

In sum , there are none of the Characters , usually condescended on as necessary for evidencing the Authority of holy Scripture , wanting here ; this Song being a Divine Subject , received into the Canon , bearing a Divine stamp , having much Majesty in it's style , agreeing with it self and other Scriptures fully ; impartially speaking out the blots and adversities of the Bride , as well as her beauty and prosperity , and written by a Prophet and Penman of holy Writ , to wit , Solomon .

The 2. Proposition is , That this Song is not to be taken properly , ( and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) or literally , that is , as the words do at first sound ; but it is to be taken and understood spiritually , figuratively and allegorically , as having some spiritual meaning contained under these figurative expressions , made use of throughout this Song : My meaning is , that when it speaketh of a Marriage , Spouse , Sister , Beloved , Daughters of Ierusalem , &c. these expressions are not to be understood properly of such , but as holding forth something of a spiritual nature under these .

I grant it hath a literal meaning , but I say , that literal meaning is not immediat , and that which first looketh out , as in Historical Scriptures , or others which are not figurative , but that which is spiritually and especially meant by these Allegorick and Figurative speeches , is the Literal meaning of this Song : So that it 's Literal sense is mediat , representing the meaning , not immediatly from the Words , but mediatly from the Scope , that is , the intention of the Spirit , which is couched under the Figures and Allegories , here made use of : For , a Literal sense ( as it is defined by Rivet out of the School-men ) is that which floweth from such a place of Scripture as intended by the Spirit in the words , whether properly or figuratively used , and is to be gathered from the whole complex expression together , applyed thereunto , as in the Exposition of Parables , Allegories and Figurative Scriptures is clear ; And it were as improper and absurd to deny a Figurative Sense ( though Literal ) to these , as it were to fix Figurative Expositions upon plain Scriptures , which are properly to be taken .

For there is a twofold Literal sense of Scripture . 1. Proper and immediat , as where it s said , Solomon married Pharaohs Daughter . The second is figurative and mediate , as when it is said , Matth. 22. 2. A certain King made a Marriage to his Son , &c. both have a literal meaning . The first immediat , fulfilled in Solomon : The second is mediat , setting out God's calling Jews and Gentiles , unto fellowship with his Son : and so that Parable is to be understood in a spiritual sense . Now we say , this Song ( if we would take up it's true sense and meaning ) is not to be understood the first way , properly and immediatly , but the second way , figuratively and mediatly , as holding forth some spiritual thing under borrowed expressions , which will further appear from these things ,

First , There can be no edification in setting out Humane Love ( amongst parties properly understood ) so largely and lively ; and yet edification must be the end of this Song , being a part of Scripture ; it must have therefore an higher meaning then the words at first will seem to bear .

2. There can be no parties mentioned , beside Christ and his Bride , to whom this Song can agree ; nor can any proper meaning thereof be assigned , which can make it applicable to these parties : and therefore it cannot be understood properly , but figuratively , and that not of any other , but of Christ and Believers : To Solomon it cannot agree in its application , nor to his Queen , yea , to no man , if it be taken in a proper sense : For , 1. These commendations given to the Bridegroom , Chap. 5. to the Bride , Chap. 4. 6 , 7. If properly understood , would be monstruous , blasphemous , and ridiculous ; such as to have teeth like a flock of sheep , an head like Carmel , &c. and so in many other things . 2. Some things are attributed to this Solomon , who is the subject of this Song , that were not within Solomon's reach , as that , his presence at the Table , ( Chap. 1. 12. ) maketh her Spicknard to smell , which influence cannot proceed from one man more then another , and Chap. 3. v. 11. where it is said , He made a Chariot , and paved it with Love , which is no material thing , and so could be no Pavement in Solomons Chariot . 3. That Solomon being the Penman of this Song , yet speaketh of Solomon in the second Person , Thou , O Solomon , Chap. 8. 12. makes it appear that some other was designed then himself ; and many such like expressions that fill up the matter of this Song , ( such as Spices , Gardens , &c. ) cannot be understood properly of these very things themselves , but of some other thing vailed under them : And so also , when she is called terrible as an army with Banners , it cannot be understood of Solomon's Queen , and applying it to the Church , we cannot understand it of any carnal terror , which the external aspect of the Church doth beget in beholders .

3. The style and expressions will bear out more then any Humane Love , or any Humane Object , upon which men set their love : We are sure , no such love would be proponed to Believers as a warranted pattern for their imitation , as if it would be commendable in them to be so much ravished and taken up , even with the most lovely creature .

4. Many things here are inconsistent with Humane Love , and that modesty that is required in it ( as the Hebrews themselves , apud Mercer . observe ) as to propone him to others , to excite them to Love him , others undertaking to follow after him , her speaking to him in her sleep , Chap. 5. 2. running in the night through the Streets , and slighting him at the Door ; which by no means can admit a proper , literal , immediat sense , but must needs aim at something figurative . Beside , what reason can there be to plead a proper sense here , more then in other figurative Scriptures of the same sort , as of these that speak of the Souls union with Christ , under the similitude of a Marriage , and particularly that of Psal. 45. which is ( as it were ) a compend of this Song , and is looked upon by all as figurative ?

If it be enquired in what sense we call this Song figurative , whether as Typical or Allegorical ? The answering and clearing of this Question will further us in the Interpretation of this excellent Scripture . We shall therefore shew , 1. How Allegorical properly so called , differeth from Typical . And 2. Why we call this Song Allegorical , and not Typical .

Allegorical Scriptures , or Allegories ( we take Allegory here as Divines do , who take it not as Grammarians or Rhetoricians , for a continued discourse of many figures together ) properly and strictly taken ( for sometimes Allegory may be taken largely , and so may comprehend whatever is figurative , whether Typical , Tropological , Analogical , &c. As the Apostle taketh it , Gal. 4. speaking of Abraham's two Sons , which is yet properly a Type ) differeth from Types , or Typical Scriptures , thus ,

First , Types suppose still the verity of some History , as Ionas casting in the Sea , and being in the Fishes belly three dayes and three nights , when it is applyed to Christ in the New Testament , it supposeth such a thing once to have been : Allegories again , have no such necessary supposition , but are as Parables proponed for some mystical end . Thus , while it● said , Mat. 22. 2. A certain King made a Marriage , planted a Vineyard , &c. That place supposeth it not necessary as to the being of the Allegory , that ever such a thing was , it may be an Allegory without that ; but a Type cannot be without reality in the thing or fact , which is made a Type .

2. Types look only to matters of Fact ; and compare one Fact with another ( as Christ's lying in the Grave for such a time , to that of Ionas , who did ly so long in the Whale's belly ) but Allegories take in Words , Sentences , Doctrines both of Faith and manners , as in the former Examples is clear .

3. Types compare Persons , and Facts under the Old Testament , with Persons , and Facts under the New , and is made up of something that is present , prefiguring another to come : Allegories look especially to matters in hand , and intend the putting of some hid spiritual sense upon words , which at first they seem not to bear ; whether the Allegorie be only in the Old Testament , or only in the New , or in both , it looks to the sense , and meaning , being so considered in it's self , as the words may best serve the scope , and teach or manifest the thing the Spirit intends , without any comparison betwixt this , and that of the Old Testament and New : Yea , an Allegory may be in precepts , as Muzle not the mouth of the Oxe , and cut off the right hand , &c. which have an Allegorick sense in them .

4. Types are only Historical as such , and the truth of Fact agreeing in the Anti-type , make them up , it being clear in Scripture that such things are Types ; for we must not forge Types without Scripture-warrant : But Allegories are principally Doctrinal , and in their scope intend not to clear , or compare Facts , but to hold forth and explain Doctrines , or by such similitudes to make them the better understood , and to move , and affect the more , or the more forcibly to convince , as Nathan made use of a Parable , when he was about to convince David , 2 Sam. 12. 1 , 2 , &c.

5. Types in the Old Testament respect only some things , persons and events ; as Christ , the Gospel , and it 's Spreading , &c. and cannot be extended beyond these : But Allegories take in every thing , that belong either to Doctrine , or Instruction in Faith , or to practise for ordering ones life .