Man 's but a shadow and a Picture is That shadow's shadow yet don't judge amiss Though here you onely on the shadow look What followes read The Substance is i' th' book THE INTERCOURSES OF DIVINE LOVE BETWIXT Christ and his Church OR The Particular Believing Soul Metaphorically expressed by Solomon in the first Chapter of the Canticles or Song of Songs Opened and Applied in several Sermons upon that whole Chapter In which the Excellencies of Christ the yernings of his bowels towards Believers under various circumstances the workings of their hearts towards and in communion with him with many other Gospel Propositions of great import to Souls are handled By John Collinges D. D. Solomon divinitus inspiratus Christi Ecclesiae laudes aeterni Connubii cecinit Sacramenta simulque expressit sanctae desiderium animae Epithalamii carmen exultans in spiritu jucundo composuit Elogio figurato tamen Nimirum velabat ipse instar Moysis faciem suam non minus forsitan in hâc parte fulgentem to quod illo adhuc in tempore nemo aut rarus erat qui revelatà facie gloriam illam speculari sufficeret Bernardus 1 Serm. in Cantica London Printed by T. Snowden for Edward Giles Bookseller in Norwich near the Market-place 1683. To the Lady Ann Knightley Madam AMongst the many Spiritual mercies by which within these fifty years last past England hath been exalted to heaven as our Saviour said of Capernaum the plenty of good Books hath not been the least so as there is hardly any point in Divinity which hath not been judiciously handled both dogmatically polemically and practically and discourses upon it published in our own Tongue The things hid in times of Popery yea and for many years in the beginning of our Reformation have been made known the things covered have been revealed what was at first spoken in darkness hath been told in the light preached upon the house tops and so published that all those who would might read and understand Certainly no Nation under Heaven of which we have any record was ever blessed with the Means of Grace to that degree none ever had more judicious Interpretations of the Word of God nor more serious and faithful Applications of it to the Consciences of men and women so as if either the Doctrine or Duty of the Gospel be yet hid to any it is much to be feared that it is to such only who shall perish But of all good Books we have been exalted in none more than those which have bin wrote on practical Subjects Books of all others to be most highly valued as more immediately serving the great end of man in shewing him the way of Salvation directing his coming to Christ and walking with him of which we have had such plenty as indeed there would be no more need of writing on such Subjects if the Vanity of our Natures did not more incline us to a discourse upon the same Argument newly wrote than to what hath been written as well some years since by which means the multiplying of good Books doth not a little contribute to the much reading of good Books and that I am sure contributes much both to knowledge and practice the two great ends that every Preacher ought to aim at so as I cannot be of their mind who would have no more written of this nature because so much hath been already wrote any more than I can be of theirs who think there is now no such need of Preaching because formerly there hath been so much So long as there are any Souls in the World who know not Christ and live not up to the Rules of his Gospel there will be need both of the one and of the other nay were there none such there would be need of it to keep up the Grace of God bestowed upon men in its warm exercise Nor me thinks should there be one Preacher of the Gospel who should not publish the glad tidings of it and leave some Record to the Ages to come of his faithfulness in that work The Riches of Divine Grace can never be too much published we can never enough declare his love who for our sakes became poor that we through his poverty might be made rich Such like thoughts as these Madam have brought these Discourses into a more publick light They were composed many years since soon after my entrance into the publick Ministry I am willing they should be a Testimony to the world what Doctrine I then Preached and see no cause yet to be ashamed of and what scope or design I have alwaies propounded to my self The Gospel of the Kingdom Christ The faithsul saying worthy of all acceptation that Christ Jesâ—â— came into the world to save sinners 1. Tim. 1. 15. The Apostle Doctrine Acts 4. 12. That there is no Salvation in any other then in Christ for there is no other name under Heaven given amongst men whereby we must be saved were the great things I took my self concerned as a Preacher to publish to the world Together with what our Saviour hath taught us That he who believeth him i not condemned But he that believeth not is condemned already shall not see life but the wrath of God abideth on him Joh. 3. 18. 36 and that Faith without works is dead These were the greaâ— things I had in my eye to open explain and apply to people My apprehension that I saw much of these things revealed in the Song of Solomon though clouded under Metaphorical expressions was that which led me to the study of that difficult portion of holy Writ than which undoubtedly there is no portion of the Old Testament more Evangelical according to the common Hypothesis agreed by the most valuable Divines in all Ages viz. That it contains a Dialogue between Christ and his Church or particular believing Souls in it If any think I might have chosen plainer Texts from which to discourse these things I freely yield it as to many of them But shall this excellent Book alwaies acknowledged a sacred portion of holy Writ by the wisest man upon earth stiled the Song os Songs that is the most excellent Song lie by us as the Vision of a Book that is sealed or be bound up in our Bibles for nothing Or can there be any work more worthy of a Divine than to attempt the clearing of so incomparable a piece of Divine Revelation from that darkness which it pleased God to cloath it with in a time when the most which he spake concerning Christ was in Types 〈◊〉 Prophecies or Metaphors Time together with the Sermons of â—hrist and his Apostles have expounded the Types and Prophecies of Christ Is it not a work worthy of us to explain the Metaphors that we might have a Christ wholly unveiled There 's no great fear of any dangerous erring in the case if he that explaineth taketh care that his Explication agreeth with plainer Revelations Madam I think I may
Store-house a Shop that hath a Salve for every Sore a Medicine for every Distemper Hence indeed it is morally impossible that a regenerate Soul should not value the kisses of Christ's mouth The Breath of Christ is comforting to those that are sad strengthening to those that are weak quickening to those that are dull an healing to all the Soul's Diseases and there are infinite Records of the Cures done by it both in Scripture and in all Ecclesiastical Story and in all Experience A Christian converted cannot meet with another but he or she hath some story to tell them of some Cure wrought in them by the Word of God I had perished saith one in such an affliction if the Word had not been my delight I had perished saith another under such a temptation if such a Promise had not supported me O the infinite Cures which the Word of God Read and Preached hath done upon a numberless number of Souls Look almost into any Church of God There are many Souls that were dead in trespasses and sins and by the Word were brought to life many Souls that were dropping into the bottomless Pit whom the Word laid hold upon and saved from it Here 's a broken heart that was bound up by some lines of holy Writ There 's a tempted Soul fetcht out of the depths of Satan by a Promise in the Word There hangs a poor fearful doubting Soul resolved by it and brought to a settled state The Regenerate Soul meets with these Stories in all its new company And Thirdly It hath a reason to believe them because it hath had it self a great Experience of the Virtue of it The Word saith such a Soul it is that which hath saved my Soul from Hell My Soul my poor Soul was in a full career to the Devil the Word in such a Sermon in such a Scripture met me and turned my face Heaven-ward others my companions in sin dropt into the Pit my foot was upon the brink of perdition it is God's mercy I was not ingulphed in Eternal Misery God shewed me this mercy by his Word Shall that Word be ever out of the tast of my Soul Shall not I wait upon God in the Reading and Hearing of it as long as I live Hath Christ conveyed his Breath his Life into my Soul by the kisses of his mouth and shall he not by it convey all things that my immortal Soul stands in need of Let others that never tasted the good Word of the Lord to whose Souls the Lord never created the fruit of the lips peace peace undervalue and despise the Word of the Lord let them undervalue Scriptures and despise Prophecyings and count vain idle Books better to read in than the Book of God vain idle discourses better than lively Soul-saving Sermons I have tasted better things I know otherwise Once more There appeareth to the renewed Soul a beauty and excellency in the word of God surpassing all other writings of what nature soever You shall observe in the world two or three sorts of People 1. Some there are who indeed hardly deserve the name of rational Creatures they delight in no fort of knowledge in nothing of any tendency to ennoble the mind of man but only in sensual things hence they almost hate a Book or any thing which may have any tendency to adorn and any way ennoble the mind of man 2. Others have some delight in knowledge but it is an airy knowledge of things that are superfluous and signify nothing as to the use of mans life a knowledge of things only which please the fancy tickle the senses furnish the tongue with discourse for all humors and companies Romances and Play Books any Books of idle discourse and foolish stories please them but for the knowledge of such things as should ennoble their minds they have no fancy for it nor any Books or discourses that have any tendency to such an end these are a sort of titular Christians that are not yet come up to the highest forms of Heathens 3. There is a third sort of more noble Souls that love Knowledge and despise vain and airy knowledge that islueth in no good and worthy end as to mans life but seek such a knowledge as may make them wife to the rational ends of the life of man You shall now never find these men much employing themselves with reading or hearing of Playes or reading Romances they abhor the feeding of their Souls with Coals and Dirt and cheating themselves with lies and falshoods nor debauching their minds with sordid and silthy Books and discourses they will be reading Books of H story and Philosophy which may serve their Souls as to the most noble ends or life and indeed such as are come thus far are yet but come on to the highest forms of good Pagans But the good Christian is got beyond these he hath discerned that God is the greatest good and the fruition and enjoyment of God is the fruition of the greatest good and that the enjoyment of God an acquaintance fellowship and communion with him is more to be desired than all the world besides Whatsoever Books or discourses therefore have either in their own nature or by any ordination of God a tendency to bring the Soul of Man to a knowledge of God to an acquaintance or communion with God appear to him the best Books the best discourses in the world and this he doth by as rational an operation of his Soul as a sober Man counteth a true History better than a Romance or a Lecture of Moral or Natural Philosophy better than a Play or an â—dle sight All floweth from his right notion of his chief end for that being once truly fixed in the Soul of Man he measureth other things by their tendency or no tendency as means in order to that end It is because the sensual Man maketh the satisfaction of his senses the â—nd of his life that he thirsts after merry Meetings Balls and Dances and Revellings and Chamberings and Wantonness and Books of fine words and full of filthy or at best witty discourses as the best Book to spend his time in and discourses to spend his time upon It is because the moral Man hath fixed upon the ennobling his mind with human knowledge and habits of moral vertue that he despiseth those things before-mentioned as contrary to his design and the main end of his life and chuseth rather the moral writings of Seneca Aristotle Plato c. than any other idle Books to spend his thoughts upon And it is because the true Christian hath fixed upon the glorifying of God and the saving of his own Soul as the great end of his life that he thirsteth after and hath such a delight in the World of God and the Interpretation and application of that which is that which we call Preaching 2. Besides the Philosopher observeth that like delighteth in its like Look what complexion the Soul is
Marriage Those are the excellent Songs which set cut the Excellencies of the Lord Jesus Christ This Book is wholly Evangelical wholly Spiritual But I have spoke enough also to this third Proposition Give me leave to make some application of this discourse In the first place Let me speak to all of you who shall hear my further discourses concerning any part of this Book as once God spake to Moses at the Burning Bush Put off thy Shoes from off thy Feet for the place whereon thou standest is holy ground While I shall be opening those figurative expressions by which it pleaseth the Holy Ghost by Solomon to discourse these Spiritual Loves Procul O procul este profani Saint Paul to Titus saith Unto the pure all things are pure but unto them that are defiled and unbelieving there is nothing pure but even their minds and consciences are defiled I am sure it may be said so of every line of holy writ to the pure heart every line there is pure not so to the impure the reason is because their own minds and consciences are filthy and impure Here is no wantonness in these sacred lines they contain indeed discourses of loves but altogether Divine and Spiritual though under carnal disguises Oh let not your wanton hearts bring hither any unclean thoughts Secondly Methinks much of what I have said may engage your minds to attention to me while I shall indeavour to unfold the Spiritual mysteries in this Book The Penman of this Book was Solomon The name of a King amongst men carries with it a great reverence and authority but Solomon was no ordinary King the Lord gave him such a degree of wisdom that none before or after him were ever like unto him 2 Chron. 1. 12. The Queen of Sheba thought it worth her travel to come from the utmost parts of the world to be his auditor and went away admiring his wisdom nay more he was one whom the Lord loved thence he had his name Jedidiah 2 Sam. 12. 24 25. we may therefore expect to hear the secrets of the Lord from his mouth rather than from another man When the disciples Joh. 13. 23. were at loss for an interpretation of what Christ said they beckned to the Disciple whom he loved to inquire his meaning and were presently satisfied further yet he was an eminent Type of Christ It is Solomon that speaks but he speaks as the Organ of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Greg. Nyssen Christ useth Solomon as his instrument and by him speaks to us But this brings me to a second Consideration as much engaging you to attention and far more than the former A greater than Solomon is here Solomon speaks in this Song in the Person of Christ and Christ by him here speaketh unto you Solomon's hand holds the Pen but Christ guides his hand to every letter in this sacred Song Nor was this holy Song as you have heard composed in Solomons time of deviation from God that indeed would have weakned the authority of it but either in the former part of his life before he went astray from God or in the latter part when he was again returned unto him be it which it will we are by it strongly engaged to the study and understanding of it as it from a great experience informeth a gracious soul to what degree of communion with God it may arrive and what sweet intercourses even in this life betwixt Christ and a believing Soul are attainable by that Soul that followeth after them whether in its Virgin State before it hath more notoriously estranged itself from God or upon a true repentance after eminent backslidings The exceeding sweetness and spirituality of the matter highly commends it to every spiritual heart There is no part of the Word of God but is exceedingly sweet and precious the historical part of it is so for if it be pleasant to read the Histories of Nations and Kingdoms c. how much more sweet should it be to every gracious Soul to read and understand the series of Divine Providences towards that People whom above all the Nations of the Earth he set apart for himself whom he miraculously conducted and for them made his holy Arm so eminently bare in the sight of all the Nations of the world The preceptive part of the Word of God which we call the Law is also exceeding precious to a gracious Soul it was so to David sweeter than the Hony or Hony-comb c. and St. Paul as to his inward man delighted in it But of all the portions of holy writ the Gospel part is most sweet That which reveals a God in Christ reconciling the world to himself which tells you what Christ is in himself considered as Mediator God-man c. which discovereth the Excellencies and desirableness of him who is Totus desideria altogether desires Those parts of Scripture which let us know what Christ is to his poor people how tender of them how jealous for them how condescending and kind to them and how dear and precious they are to him Of all the portions of holy writ Experience speaks those most exceeding sweet to us where Christ is set out in the pantings of his heart and yernings of his bowels towards his poor Children Such is this portion of holy writ when we shall have taken off the Vail of Metaphors with which this sacred portion of holy writ is covered we shall find that there is scarce any portion of holy writ wherein those sweet and spiritual mysteries of the Souls union and Communion with Jesus Christ are more fully and affectionately described The more special form of it as a Song doth likewise commend it to our attention there is a secret vertue in Poetry engagine Peoples hearts and affections to attention If a wanton Love-Song which discourseth the vertues and beauty of Creatures can lay such an hold upon our Ears and Hearts what should this Song do which discourseth the Excellencies of him who is the fairest amongst the Sons of Men the chiefest of ten thousand altogether desires and his particular indearments to the Souls of his Creatures which have no comeliness but what he puts upon them certainly the hearing of these discourses must ravish every spiritual heart This is the Song of Songs Finally the Metaphors with which this excellent Song is clothed must needs give it a great advantage with every ingenuous Soul which naturally desires the understanding of what is hid from it we may suppose God therefore to have thus phrased this Spiritual Song that we might have greater desires kindled in us to understand the mind and will of God revealed in it The harder the Shell is the sweeter the Nut will be found when once the Shell is crack'd Lastly What you have heard may serve you as a Key for the unlocking this whole portion of Scripture and guide you in the understanding of my future discourses
Children of men Psal 89. I will visit his transgression with a rod and his iniquity with stripes 4. My mercy shall not depart from him as from Saul Psal 89. Nevertheless my loving kindness will I not utterly take from him Nor suffer my faithfulness to fail 1. God covenants that although Solomon should sin yet he would not take his mercy from him The very term of Mercy signifies more than the continuance of the Crown to him for as Tychonius observes David would have understood little mercy for his Son to have enjoyed a temporal Kingdom and lost an eternal inheritance 2. The punishment which God threatens to him in case of sinning was but a Rod. The Rod of Men for if we should allow nothing to Pineda's Criticisme upon the term used Enosh to signify men here which properly signifies a weak old man who cannot lay on strokes hard but chastiseth his Child gently so as the Rod of Men here mentioned should be opposed to the grounded staff mentioned Isaiah 30. 32. which God makes to rest upon others yet certainly the termof a Rod with the adjunct of Men speaks a very gentle chastning with which eternal punishment is no way consistent 3. Add to this That the Holy Ghost the most certain Interpreter of Scripture 1 Cor. 6. 18. Applies the very promise here made to the Children of God I will be a Father unto you and you shall be my Sons and Daughters I say who so considereth these things must certainly conclude that Gods obligation by this Covenant extended further than the continuance of the temporal dominion in his line which is also advantaged by the consideration that Solomon in his life time was chastened with the Rods of Men 1 Kings 11. God stirred up against him Hadad Rezin and Jeroboam He was doubtless chastened of the Lord that he might not be condemned with the world Nor can any reasonably think to avoid the dint of the Argument drawn from these Texts by telling us That a greater than Solomon is understood in them even he of whom Solomon was but a Type For although it be true that divers of the Ancients favoured that notion amongst whom was Augustine Ambrose Tertullian and Theodoret and that some passages in the aforementioned Texts seem to be by the Holy Ghost himself applied to Christ amongst which that eminent part of this Covenant I will be to him a Father c. besides that others seem applicable to no other as where he promiseth to establish his Kingdom for ever yet it is as true that the promise I will be to him a Father as I shewed before is also by the Holy Ghost applied to believers 1 Cor. 6. 18. and those who understand the Hebrew Idiome know that the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth often signify less than Eternity strictly so called and it is as certain that Hierome and divers others of the Ancients apply these Texts literally to Solomon Possibly they compound the business better who considering Solomon as a Type of Christ divide the Covenant made with David betwixt Solomon and Christ thinking that part concerneth Solomon and part concerneth Christ Sure it is that Solomon built the material Temple not Christ and Solomon alone not Christ was in a capacity to forsake the Commandments of God and for the promissory part if we say it concerned Solomon in the letter and Christ in the Mystery and Antitype I think we shall not much err nor will this interpretation at all weaken the strength of our argument I find a 4th Argument for this eminent Person brought from 2 Sam. 12. 24 25. compared with Neb. 13. 26. and 1 Kings 3. 3. from whence De-La Champius observeth 3 things 1. That it is said God loved him 2 Sam. 12. 24. And the Lord loved him Neh. 13. 26. He was beloved of his God 2. In token of this love God gave him his name Jedidiah i. e. beloved of God 3. The Scripture saith he loved the Lord. The consideration of the latter makes the plea vain of those who to avoid the dint of this Argument would interpret Gods love of that general favour which he extends to every Creature distinguished from that by which he elevates the Creature to a participation of the Divine Nature for that love is not so efficacious as to produce a reciprocal love in the Creature to God again we therefore love him because he loved us first which being granted unless we grant God as mutable as man and deny what he hath said that whom he loves he loves to the End We must allow that Solomon notwithstanding his great miscarriages was yet beloved of God and died in a state of Grace Now to these Arguments might further be added as strong presumptions in the case yielding at least some auxiliary strength That no Text speaketh so desperȧtely concerning Solomon that the Scripture 1 Kings 11. 4. speaking of his falling seems to hint it a sin of infirmity in his old age and through the great temptation of his Wives That he did only tolerate Idolatry not make it the Religion of the Nation That he after this as is at least probably and generally concluded wrote in testimony of his repentance the book of Ecclesiastes That he was the Sacred Penman of Scripture These things may much confirm our charitable opinion in the case for although it be true that I know no reason to the contrary but that God who made use of the Son of Perdition to preach his everlasting Gospel might also with consistency enough to the wisdom of his Providence make use of a Child of Perdition to write and ingross what his holy Spirit first dictated nor saith Augustine hath God less consulted his own glory in it for now all the good and glory of the truth revealed in those books will be given to God Beside it is said that Balaams Song is also recorded in Scripture and a piece of holy writ yet considering that no one book of holy writ was wrote by such a withered hand as that of a reprobates and that the Scripture fixeth no such mark upon this great Person who was the Author of three Books there and that one of these Books at least appears let Bellarmine say what he will to be wrote after the days of his Vanity and hath in it evident marks of his nauseating his lusts and former vanities of pleasure love riches c. Nor have there been wanting some who have thought so of the other two Books also viz. the Proverbs and the Canticles And to these if we add that he was an eminent Type of our Lord and Saviour Jesus Christ I say if we lay all these things together we shall I think neither stand in need of the Rabbinical figments who tell us formal stories of Solomons repentance Nor yet of that auxiliary help in which Pineda much triumpheth which Petrus de Castro affords from that Sculpture in leaden Plates wrote in ancient Arabick Characters and
universally agreed and that he wrote it by a divine inspiration can be as little questioned by him who understands aright the Jewish reverence of it and ranking it equally with other Books of the Canon Besides that the Churches constant possession of it requires some force of argument before it can be rejected and this hath not yet appeared Several witnesses indeed have come against it but either they have not been agreed or they have spake nothing Cogent in the cause Whereas some object the many amatorious expressions throughout the Song It signifies little to those who have so far observed the Scriptures as to take notice that as the Apostle makes use of the Ordinance of Marriage to represent the mystical Union between Christ and the Church Eph. 5. 32. So Christ is expresly called a Bridegroom his Church and the believing Soul in particular the Bride Joh 3. 29. And that his preparing the Soul for and uniting the Soul to himself is called a Betrothing Hos 2. 14 15. and the Church is called the Lambs Wife Rev. 22. and a pure Virgin 2 Cor. 11. Yea so far is this from being an argument against the Divine Authority of this sacred Book that the uncouthness of the same expressions is an argument that it is no meer Woman here intended for besides that which Mercer noteth out of Aben-Ezra that modesty would not have allowed Solomon to have left such expressions had they been to have been carnally interpreted upon publick record to posterity Nor was it lawful to the Jews to make their Sisters their Spouses yet is it a phrase often used in this Song My Sister my Spouse besides what I noted before of the strange comparisons used if they were carnally to be interpreted Whereas it is objected by others that the name of God is not once mentioned throughout the Book They might as well upon this account quarrel at the Book of Ecclesiastes out of the Canon or if not that yet the Book of Esther which are both subject to the same charge if any will tell us that though the name Jehovah be not found in Ecclesiastes yet other names of God are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Besides that neither those names are peculiar to God nor yet to be found in the Book of Esther We also say with Mercer That there is hardly a verse in this Song wherein mention is not made of God and Christ according to that metaphorical way of expression in which it pleased the Holy Ghost to dictate this Sacred Song to Solomon nor was their need of any further mentioning of God in a discourse composed in this form than under the notion of a Beloved c. in which notion he is frequently mentioned And certainly had this objection been of any value the superstitious Reverence which the Jews had of the name Jehovah would have engaged them first to have pickt this quarrel which yet it did not But Bernard gives another reason and with him I find Sixtus Senensis Delrio and others agreeing which I confess pleaseth me Amor loquitur qui Dominum nescit c. God is not indeed made known to us in this Song under the names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all which speak Power Lordship Soveraignty Sufficiency c. It is love here speaks Quando vult timeri dominum quando vult honorari patrem quando amari sponsum se nominat Dominus Solomons design in this Book is to set out God in Christ reconciled to his Church and to the souls of his People imbracing them in the arms of loving kindness Those other names of God Jehovah Elohim c. spake the power and greatness of God which well suited the first dispensation of the Covenant of Grace which was more hard and rigorous than the latter dispensation of it So that the not naming of God under those fore-mentioned notions through out this book only speaks it a more evangelical portion of Scripture than some other Books of Holy Writ are Solomons design in this Book was to set out God in Christ reconciled to the Soul imbracing it in the sweetest arms of loving kindness and tender mercies The wisdom of the Holy Ghost therefore directeth Solomon to speak in a dialect proper to the matter he writeth nor is there any thing more usual in Scripture than for Gods people going to him for mercies to give him names expressive of that sufficiency which is in him and of that suitableness in him to the necessitous state of his people and readiness to help him David praying for Divine Protection calleth God his Rock his Shield his Buckler his strong Tower and Christ hath taught Gods Children to say unto him Our Father Nor thirdly Is their quarrel against this Sacred Book considerable who have this to object against it That no place of it is quoted in the New Testament for besides that by the same allegation they may blot out the Book of Judges Ruth 2 Sam. 2 Chron. Ecclesiastes and divers of the small Prophets out of the Canon of Scripture I say besides this there are some phrases in the New Testament which in the Judgment of Beza and others seem to be borrowed out of this Sacred Song such as those Joh. 6. 44 No man cometh to the Son but he whom the Father draweth compared with Can. 1. 4. Saint Paul tells his Corinthians that his desire was to present them to Christ as a Chast Virgin which corresponds with Chap. 5. v. 2. of this Song where Christ calls his Spouse Undefiled From what hath been said appeareth that although the Penman of this Book was Solomon yet a greater than Solomon was the Author of it Solomon an holy Man spake in it as he was inspired by God I proceed to the 2d Proposition 2. Prop. That this Book is a Song This argues it a piece of Hebrew Poetry wrote originally in Meeter upon which account it differs from most of the other Books of Holy Writ But more particularly I shall open this in 4 or 5 particulars 1. It is I say a Song one of those which the Apostle Eph. 5. calls Spiritual Songs it may be too hard a task for me to determine why it pleased the Holy Penman of this Scripture to write it in this rather than in any other form I shall by and by shew you that it was a Song of Love and possibly the holy Penmans design being to discourse the Souls Communion with Christ here under that Metaphor might be one cause Marriage-Songs being very ancient 2. To this I shall only add the observation which some have made of that singular vertue which the composing and singing of Songs hath had to excite and inflame the affections I remember our Divine Poet tells us That he was most with God while he was exercised in his Divine Poetry Besides the suitableness that a Song hath unto the natures of others the same Author observes That a verse may hit him
hope there 's none who hears me this day but is sometimes breathing out the desires of his Soul unto God in Prayer Oh! let this be the lauguage of your Prayers Let him kiss me with the kisses of his Mouth Let others beg of God Riches and Honours and the favours of Men Let others beg the golden Ring but do you desire the kiss Consider The Soul of the rational Creature stands obliged by the law of reason to desire the best things Is there any thing to be compared with special grace this is that more excellent way which the Apostle propounds to be coveted before the best gifts You read in the book of Esther ch 5. v. 9. 11. concerning Haman that he called for his Wife and tells her of the great honour to which the King had advanced him and of his great Riches but saith he all this availeth me nothing while I see Mordecay suting in the Kings Gate When the poor worlding sits down and thinks how God hath blessed him with Riches Honours and whatsoever contentments the creature can afford him hath he not cause to say All this availeth me nothing whil'st I have no assurance of the love of God whil'st for ought I know or have reason to believe the wrath of God may be flaming against me and I one of those who shall after all these sweet enjoyments spend an Eternity in that fire which is prepared for the Devil and his Angels Riches profit not in the day of Wrath no nor any thing else will profit in that day but an interest in Christ How much better is a dinner of Herbs with the love of God than great Treasures with his hatred A morsel of bread with an interest in Christ than a stuffed Ox with the wrath of God Secondly These influences alone will evidence distinguishing love Indeed other gifts may possibly speak no love at all The Israelites desired a King God granted them their desires and saith by his Prophet that he gave them a King in his Wrath. It may be truly said concerning the gifts of God to many a poor Creature he gives them Riches in his Wrath Honours in Wrath outward prosperity in Wrath outward good things dipt in divine vengeance the wrath of God may smoke against them while the quails are betwixt their teeth Poenalis nutritur impunitas This is a secret of Divine Justice which every one seeth not It is the saying of a devout Author that God often useth impios melle suo punire to punish wicked men with their own Hony But God never gives a kiss in Wrath he cannot give osculum Iscarioticum where he kisseth he loveth God throws the good things of this life amongst his Enemies his Friends living in the same world it may be get something of them but they are no distinguishing mercies But whomsoever he kisseth that Soul is certainly beloved of him Thirdly There are no petitions please God so well as those which are put up for spiritual things When Solomon begged of God a wise and understanding heart it is said that the saying pleased the Lord well Yea God shewed that it pleased him well for he received in abundance what he asked not Nor is this hard to be conceived by us who have the same affections towards our own Children had any one of us who are Fathers 2 Children and we should put it to their choice what they would ask of us and the one should ask that we would settle so much land upon him the other should tell us he desired not our lands but should importunately beg that his Father would love him best would not the latter please you best should we not be ready to give that Child-more than it asked You read of the two Daughters of Naomi Orpah and Ruth Ruth 1. 14 15. they both followed their Mother in law while she was full but when she was empty Orpah kisseth her Mother in law and leaveth her Naomi would have had Ruth have done so too but v. 16. Ruth refuseth and tells her Whither thou goest I will go and where thou lodgest I will lodge thy People shall be my People and thy God shall be my God where thou diest I will die and there will I he buried Which is as much as if she had told her that she valued the company of her Mother above all other concerns Did not this think you indear her to Naomi and certainly nothing can more endear a soul to God than for it to judge his favour better than life and his loves more than Wine Now to engage your hearts to prefer the kisses of God before any other good things with which the hand of his providence can make you happy there needs no more than that you should be truly possessed with the notion of your own wants and rightly understand the differences of good He that knows how much more excellent than the Body the Soul of man is will quickly understand that those things which are proportioned to its wants are more desirable goods than those which are only suted to our more outward concerns Study but the excellency of the love of God and the vanity and Earthliness of the Creature the state of your souls by nature and with respect to that guilt which by multitudes of Sins you have contracted from which nothing can excuse you but the blood of Christ nor any thing evidence your absolution to quiet your accusing and condemning consciences but the kisses of his Mouth and you will need no more to evince to you that these coelestial kisses are of all good things the most excellent the most desirable which being well understood the rational Soul directly moveth to a choice and desire of them above and before all other things Sermon III. Canticles 1. 2. Let him kiss me with the kisses of his mouth IT is the Spouse that speaketh she saith not Let him embrace me nor as elsewhere He shall lie all night betwixt my breasts but Let him kiss me Quid tam minimum submissum quam osculetur me is De Ponte his note upon the Text. A kiss is the least token of conjugal love and affection Hence observe The least tokens of Christs special distinguishing love are very desirable to believing Souls The free Love of God shining out through Christ upon souls predestinated unto glory in the pardoning of their sins the acceptation of their persons the renewing of their natures in strengthening quickening comforting influences of grace is what we call the distinguishing Love of Christ being not the effects of his Philanthropy but his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now the tokens of this are more or less or may be so called According to the degree of their Emanation from Christ and the Spirit of Christ Or According to our judgment and apprehension or Estimation 1. According to the degree of their Emanation God whose heart is at all times the same towards his people yet is pleased gradually to
23. 4. Though I walk through the shadow of death I shall fear none evill for thou art with me thy Rod and thy Staff comfort me 2. That done a Christian's next work is to look out the Promises which God hath made either such as are more general and respect his People under any Trial or such as are more special and relate to the People under any Trial or such as are more special and relate to the People of God under such particular pressures of Affliction that they lie under The Book of holy Scriptures is a great Store-house there is scarce any condition of Christians to which some Promises are not suited It is of great use for a Christian to know and understand and be acquainted with the Promises They are as the Jointure to the Wife all that she hath to live upon only with this difference the Woman liveth not upon the Jointure which her earthly Husband hath made her till he be dead Christ died once he dieth no more but ever lives but the Promises are what the Soul liveth upon when God seems as dead withdrawing himself from the support and protection of his People A good Christian ought not therefore to be a stranger to them 3. It is the duty of a Christian to betake himself to these shades to eye the Promises to commit himself unto them to hope in them these are acts and exercises of Faith Come my People saith God by his Prophet Isaiah Enter into the Chambers and hide thy self for a little time till the indignation be overpast Our coming is by Faith committing our selves unto God and trusting in him 1 Pet. 4. 19. Wherefore let them that suffer according to the will of God commit the keeping of their Souls unto him in well doing as unto a faithful Creator Christ is the primary object of our Faith the Promises are the proximate objects In such a time therefore let every good Christian call the Promises to his mind whet them upon his Soul offer his Soul to them call upon it to trust in them 4. It is the duty of a Christian at such a time to wait upon God with patience God ought to be trusted in regard of his Truth and Faithfulness his Power and Goodness He ought to be waited upon in regard of his Majesty and Greatness and Wisdom The Promises are oft-times made in general for help deliverance strength and the like without specifying the particular way and method which God will use and without limitations of time He that believeth maketh not hast 5. There must be a close walking with God though we be sore broken in the place of Dragons and covered with the shadow of death yet we must not forget the Name of our God our heart must not turn back from him we must not deal falsly in our Covenant with him nor suffer our steps to decline from his way Psal 44. The Promise Psal 37. 4. that we shall dwell in the Land and be certainly fed is prefaced with a Precept to trust in the Lord and to do good And the advice of the Apostle Peter is to commit our Souls in well doing unto God as to a faithful Creator 6. Lastly Prayer must be added the promises are Gods bonds by which he hath made himself a Debtor to his Creature Prayer is an action of ours by which we put these bonds in suit Sermon XLIII Cant. 1. 7. Tell me O thou whom my Soul loveth where thou feedest where thou makest thy flocks to rest at Noon for why should I be like one of them that turneth aside by the flocks of thy Companions I Am still upon the Spouses third Petition to her Beloved Tell me O thou whom my Soul loveth where thou feedest where thou makest thy flocks to rest at noon Methinks I could say with Peter when he was with his Master upon the Mount of Transfiguration It is good for us to be here let us build here two Tabernacles one for the Spouse another for her Beloved What she would have in this Petition clouded with Metaphors I have more fully before opened either a more full communion with Christ most free from interruptions Or his more special influence upon her in her hours of affliction and persecution I have spake something already to it in both these senses I have but one thing to add before I come to the words which are the reason of her Petition that is from the form of the words considered as a prayer so expressive both of her wants and desires a supply The Proposition I shall shortly speak to is this Prop. That though a Believer at all times fees a need of the presence and influence of the grace of Christ yet more especially in the time of afflictions and tryals Return unto me for I am married unto you saith the Lord was Gods language of old to his ancient Spouse the People of the Jews The Apostle largely pursueth the same metaphor Eph. 5. 32. This is a great mystery I speak concerning Christ and the Church so he concludeth his discourse the Wife desireth her Husbands presence at all times God hath made the Woman the weaker sex and the Wife stands in daily need of her Husband whom God hath made her head to guide and conduct her she is not only as a Vine for fruitfulness but for weakness and dependency also so is every believing Soul it hath alwaies need of that promise I will never leave you nor forsake you But as the Wife hath more especial need of the Influence and assistance of her Husband in times and matters of difficulty and distress so hath the believing Soul so that he at all times prayeth with David Psal 27. 9. Hide not thy face from me put not away thy Servant in anger thou hast been my help leave me not neither forsake me O God of my Salvation The Child of God knoweth what will follow at any time if the Sun of Righteousness doth not shine upon him all his protection strength life healing is in the shadow of his Wings But yet I say he or she seeth a more especial need of his presence and influence in the noon of sharp Trials and Afflictions Hence you shall observe that though the Servants of God have kept their daily courses of prayer yet at such times they have used themselves to more solemn addresses and applications to God of which you have plentiful instances in Scriptures in the solemn fasts and prayers put up to God in such times and their more special Petitions put up with reference to such times and dispensations of Providence Hence David cryeth out Psal 22. 11. Be not far from me for trouble is near for there is none to help me and again v. 19. Be not thou far from me O God make hast to help me so again Psal 35. 22. It was a time of great outward straights with David as you may see by reading all the former part of that Psalm v. 22.
forth by the footsteps of the flock who feed not their Souls by the Shepherds Tents under this condemnation fall 1. All such who having no regard to the Word as their rule walk according to the imaginations of their own hearts which you shall find to be the constant Character of wicked Men in Scripture 2. Such as follow the incertain examples and traditions of men 3. Lastly Such as cast off ordinances under a pretence of a more immediate fellowship and communion with God There is a middle way betwixt resting in and taking up with mere external performances and casting them off It is true a Soul may wait upon God in ordinances and have no communion with God in them Communion with God lies in more then meer lending an Ear to God and allowing him our bodily presence in more then a communication of the will of God to our external senses but this is to be had by the Shepherds Tents in places where God hath recorded his Name to dwell and the performance of such external acts as God hath required and made his promises of that nature unto To look for a presence of God with us in a neglect or contempt of these institutions is to look for what we have no reason to expect to find Let me only further persuade you that hear me this day to follow the counsel given you in the Text. To go your ways by the footsteps of Christs flock to feed your Souls by his Shepherds Tents 1. In all your actions go forth by the footsteps of the flock Do what you have found the Servants of God have done whose names and practices you have upon a sure record in Holy Writ As it was prophecied of old that there should come times when many should say Lo here is Christ or lo there is Christ to amuse Souls and make their way incertain to them So the times are come when many say Lo here is the Church others say lo it is there the Papists say it is with them and other parties say it is with them in this incertain cry we have a certain rule In the Holy Scripture we have a certain record of the flock of Christ we have certain prints of their feet peace shall be upon those who walk according to that rule you may be deceived as to other scocks as to that you cannot be deceived The practice of the Primitive Church not recorded in Holy Writ the pretended Traditions of the Primitive Church of which the Scripture maketh no mention are very incertain things the Word of God that is a sure rule let none leave that which is certain for those things that are incertain if you cannot find in the Holy Scriptures a sufficiency to make you wise to Salvation both as to what you are to do in the Worship of God and in the whole of your conversation then there may be some reason for you to hear what others say and to listen to your own reason but there is a sufficieney there Some will tell us That Scripture is obscure and who shall interpret it to us but the Church If there be any thing in Scripture necessary for us to know that is obscure I am sure the practice of the Church after the Apostles times is much more obscure who shall vouch the Authority of any one Book that pretendeth to give us any such account There is a great deal of fault found with that principle that we ought to do nothing but what we have a Warrant for from the Word of God If it be rightly understood I know no fault that is to be found with it not that we must have a particular Warrant from the Word of God for every action that we do none ever asserted any such thing But we ought to do nothing for which we have not a particular or general Warrant from the Word of God In fome actions those especially which relate to the Worship of God the Word of God is a particular rule in all things No act of Worship no mean of Worship is to be used but what we have a particular Warrant in Gods Word the reason is because there is all the reason in the World God should prescribe his own Homage and because it is a sufficient rule he that worshippeth God according to the rules of the Word neither adding thereto nor diminishing therefrom shall worship God acceptably As to particular natural and civil actions the word is not a particular sufficient rule but it is a general rule it is impossible that the Word of God should particularly direct all the civil actions of a mans life it hath left a thousand things of that nature to our own liberty and wisdom only hath given us some general rules which we are to observe in them in these things a Christian hath not such a liberty but that he ought to obey the Ordinances and laws of men so far as they respect the order and government of Nations and Kingdoms and that out of conscience to the Commandment of God requiring such obedience to men in their Spheres and the capacities which God hath set them in Secondly Feed your Kids by the Shepherds Tents Keep to the Ordinances and Institutions of Christ administred by those whom he hath set over his flock as Shepherds That is the sense of that part of the direction and by the way this sheweth us a necessity and usefulness of a Gospel Ministry It is the design of Jesuites and Romish Priests to take you off from your Ministers The Socinian complaineth that the world hath been a long time troubled with an idle sort of Persons called Ministers Quakers and other Enthusiasts all sing the same Song yet there is none of these but have their Heads their Guides and Teachers only possibly some of them would have none who should wholly set themselves apart and give up themselves to this work others would only bring you off the true Ministers of the Gospel to put you under Idol Shepherds Certain it is that the Shepherds mentioned in the Text are such as are sent by the great Shepherd and can truly derive from the Lord Jesus Christ Here is the question how shall we know which be the Shepherds tents our reason will direct us not to give credit to those who only bear witness of themselves Christ saith John 5. 31. If I bear witness of my self my witness is not true That is if I alone bear witness of my self Such a Testimony is also more to be suspected when it is arrogant when men challenge to themselves to be alone the true Shepherds But for your direction I shall lay down a few conclusions 1. It is both impossible for any to know them by their lineal succession from the Apostles who were the first deputed by Christ to feed his flock and needless to make such an inquiry for them The former assertion proveth the latter for it is doubtless needless to look for what is
meat the Flock shall be cut off from the sold and there shall be no Herd in the stalls yet I will rejoyce in the Lord and I will joy in the God of my Salvation The believing Soul can rejoyce in nothing without Christ and it can rejoyce in Christ when it hath nothing more to rejoyce in Let a gracious Soul have but the sense of God's Love in Christ to his Soul he can say to all the world as Esau though not upon such a consideration said to his Brother Jacob I have enough my Brother I have enough keep what thou haft unto thy self Am I justified and regenerated have I peace with God through our Lord Jesus Christ have I the pardon of my sin and a righteousness wherein I can stand before God it is enough If the Lord will not give me Bread to eat nor Children to continue my name if I die Childless so I do not die Christless it is enough If I have not Raggs to cloth me nor an Estate to leave Portions to six and also to seven yet I have said to the Lord Thou art my Portion it is enough Hence ariseth a good Christian's contentment in all Estates I have learned saith Paul in all estates to be content content to want content to abound content to have little or much as the Lord pleaseth If the Lord will take away such a man's Children Estate c. he saith with Job The Lord hath given and the Lord hath taken blessed be the Name of the Lord. If I have my part in Christ saith he I have yet enough Omnia mea mecum porto I have my All as the Philosopher is reported to have said when his City was on fire and his Neighbours reflected on him going out and carrying nothing along with him nor concerning himself for the share of Estate he had in it If the Believer considereth his body he seeth a crazy constitution diseases growing upon him if he looks into his Family and seeth it empty of Children if into his Grounds and seeth them bring forth nothing but Weeds and Thistles if into his Stalls and seeth them empty of Cattel yet if he looks into his Soul and finds any evidences of the Love of Christ he can rejoyce in them this must be understood when he seeth himself stript naked not by his own wicked hands but as Job was by the effective Providence of God for the loss of the things of this life the good things of the common Providence of God caused by our own sinful hands and miscarriages oft-times hinder this Joy as they make it difficult to us to see the Love of God in and under them 4. And lastly This Soul rejoyceth in Christ Primarily Emphatically Supremely The Child of God is a parta ker of flesh and blood and hath a sensitive appetite which when gratified necessarily causeth a joy proportionate to the good which it receiveth hence he rejoyceth in the good things of common Providence as well as another man but not as much as another man not upon the same account that another man doth Christ is the Believer's chief Joy and as his title to the good things of this life differs from the title of another so his joy in them differeth from the joy of another All men may have a natural legal title to the good things of this life Dominion and Title is not founded in grace but it is mended by grace Another man derives from God as the Lord of the whole Earth who by his common Providence distributeth portions to the Sons of men as he pleaseth but the believer doth not only derive from God as the supreme Lord but from Christ all is yours and you are Christs and Christ is Gods saith the Apostle so that while he rejoiceth in the gifts of common Providence he rejoiceth in Christ because he rejoyceth in these things as coming from the hand of a Father reconciled to him by the blood of Christ he rejoiceth in the good things of this life as the loving Wife reioiceth in some present made her by her Husband not so much in the fineness or costliness of it though that may also please her humor as in the kindness and love of her Husband shewed in giving it her So the believer more rejoyceth in the goodness of God shewen to him in any dispensation of Providence then in the thing which God hath given him or her and he supremely rejoiceth in Christ whiles he rejoiceth in a lower comfort Let me shew you this in the instance of Hannah whose story you have 1 Sam. ch 1 2. She was the Wife of Elkanah she had no Children and was passionately desirous of the blessing of Children an affection common to all of that sex especially and for which there was some more special reason in that Age and Nation partly because of the promise of a numerous issue to Abraham so as the Women that were Barren lookt upon themselves as hardly the genuine Children of Abraham at least not sharers in his blessing partly because they knew the Messias was to be born of a Jewish Woman and every Child-bearing Woman might have an expectation to be his Mother Under this great affliction she applies her self to God by prayer the Key of the Womb is one of those Keys which the Jewish Doctors say God keepeth in his hand God hears her prayer she conceiveth and brings forth Samuel as in the first Chapter she names him Samuel to testify her joy in receiving him as an answer of her Prayer upon which she dedicates him to the Lord 1 Sam. 1. 28. So in the second Chapter she sings a Song of praise mark the phrase of it 1 Sam. 2. 1. Mine heart rejoyceth in the Lord my Horn is exalted in the Lord. Her Child was the next object of her joy but how doth she rejoice in him the primary object of her joy was the Lord her great joy in Samuel was as God by giving him to her shewed her his love and that he had not shut out her supplications from him She rejoyced in God Supremely in Samuel Subordinately in God Emphatically in her Child more remissly Thus doth a good Christian rejoice in Christ thus is he the singular object of a believers joy David calleth God the gladness of his joy we translate it his exceeding joy Psal 43. 4. The Prophet Isaiah faith Isaiah 29. 19. The meek shall encrease their joy in the Lord and the poor amongst men shall rejoice in the Holy One of Israel Yet the proximate cause was v. 20 Because the terrible one was brought to nought and the scorner consumed and all those that watched for iniquity cut off Hence Christ commandeth his Disciples not to rejoice in this that the Devils were subject to them but that their names were written in the Book of Life Doubtless the subjection of Devils to them was true matter of joy ah but it was no primary object no supreme object of their joy no
otherwise the object of their joy then as it was an evidence of Gods favour It is a great piece of the Spiritual mans art to rejoice in God while he rejoiceth in the creature to make Christ the gladness of his joy as the Psalmist expresseth it now this motion of a pious Soul will appear to be natural supposing him to be first enlightned to discern and to be fully persuaded that the love of Christ to the Soul is the greatest good the rational Soul is capable of this will appear to you if you will but consider these three or four things 1. That the presence and eâ—joyment of some good of which the Soul stands in need and in the pursuit of which it is is the true and natural cause of the motion of that affection which we call joy This is evident both to sense and reason we rejoice not in evil but in good not in an absent but in a present good in the sense and manifestation and apprehension of it 2. That the loves of God and Jesus Christ are the greatest goods in the world and therefore the presence and sensible manifestations of them are the enjoyments and manifestations of the supreme good The very light of nature shewed the Heathen that the happiness of man lay in his union with the greatest good thus far they were agreed by their common reason though they could not so well agree what that chief good was nothing hindred them from agreeing this truth but their want of true knowledge of God and Christ and of the possibility of a poor creatures having an union with him or any kind of enjoyment of him or understanding the need their Souls stood of the loves of Christ for agreeing that the happiness of man lay in an union with the supreme good they wanted but the revelation we have of mans wants and the possibility of this blessed union with and fruition of God but they must have agreed this truth 3. It is but natural to the Soul to rejoice more in the obtaining of a greater good then in the obtaining of what is lesser and to rejoice most in a good most comprehensive of other particular goods though it wanteth those particular good things Who is there who doth not naturally more rejoice in the getting of five hundred pounds than of five because the five hundred pound is a greater good then five who doth not more rejoice in a great stock of mony by him then in a great quantity of Bread or a great Wardrobe of Cloaths the reason is because Mony is comprehensive of these he that hath Mony can buy Bread and Cloths 4 Lastly It is but natural to us to rejoyce in nothing which we apprehend incompetent with that good wherein our chief happiness doth lie Nor in the having of any thing which we enjoy whiles we want that which we look at most of all Rachel was a good Woman Jacob was her Husband to whom she was exceeding dear he had a plentiful estate 't is hard to say what good she wanted save Children only that blessing her heart was upon Jacob was nothing his estate nothing to her she goes to her Husband and cries Give me Children or else I die Now admit a believing Soul to be firmly persuaded that it must live for ever either in eternal happiness or in eternal misery and again to be persuaded That it can never live in eternal happiness without an union with Christ without his love manifested to it in the pardon of its sins and the imputation of his righteousness admit the Soul to be fired in the pursuit of these things as its chief good how is it possible that it should rejoice in any thing incompetent with it or that it should rejoice in any thing with an equal joy as it rejoiceth in this Hence it followeth that Christ must be the singular object of the believing Souls joy 1. Because it is impossible the Soul should rejoice in what is incompetent with the sruition and enjoyment of what it rightly judgeth its chief good Such are all sensual prohibited satisfactions 2. Because it is impossible it should rejoice in what it judgeth a lesser good more then in what it judgeth a greater and transcendent to it 3. Because it knoweth Christ and his loves are comprehensive of all other good for if he hath given us Christ saith the Apostle shall he not also with him give us all things Thus I have opened and shewed you the reason of the Proposition why the Soul rejoyceth in Christ I added and in the manifestations of his love particularly in hearing and answering its prayers I shall give you some reasons of that and then apply the whole discourse But c. Sermon XXVIII Cant. 1. 4. We will be glad and rejoice in thee I Am yet handling the Proposition at first laid down I shewed you the last day how Christ is the singular object of the Spouses joy I added then and the manifestations of his love especially in hearing and answering our prayers Indeed Christ is no otherwise the object of our joy then in the manifestations of his love All joy requireth some sensible manifestation or experience The personal excellencies of Christ make him the object of our love whom saith the Apostle having not seen yet we love Love asks for nothing but amiableness in its object no more doth desire which is the first born of love but joy requires propriety and union Christ manifested to the Soul can alone be the object of joy but I added especially in hearing and answering Prayer that was the case here the Spouse had prayed draw me and we will run after thee she presently triumpheth in the hearing of her Prayers and then addeth we will be glad and rejoice in thee I might have also added prayers put up particularly for spiritual mercies We shall all along in Scripture find this made a great matter of joy in the hearts of Gods people take the instances of Hannah and David Hannah had been 1 Sam. 1. praying unto God for a Child the Lord answered see how she rejoiceth 1 Sam. 2. 1. Hannah prayed and said My heart rejoiceth in the Lord mine Horn is exalted in the Lord my mouth is inlarged over mine Enemies because I rejoice in thy salvation Concerning David we have many instances Psal 31. 21. Blessed be the Lord for he hath shewed me his marvellous kindness in a strong City v. 22. Thou heardst the voice of my supplication when I cried unto thee Psal 3. 4. I cried unto the Lord with my voice and he heard me from his holy place in this he rejoiceth and triumpheth v. 6 8. Psal 6. 8. The Lord hath heard the voice of my weeping the Lord hath heard my supplication he will receive my prayer So again Psal 18. 6. again Psal 28. 6. Blessed be the Lord because he hath heard the voice of my supplications so Psal 116. 1. But there needeth no Scripture in the