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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69777	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 gospels 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 handles / by John Collinges ...	Collinges, John, 1623-1690.	1683 (1683)	Wing C5324; ESTC R16693	839,627	984

and then think to put off God with the bone O desperate folly and presumption offer this now to thy Prince will he accept it canst thou expect Sinner that Christ should freely love thee when thou art grown old who refusedst him when thou wert young canst thou reasonably think that God will be put off with the fag end of thy life dost thou not know how hardly an old sinner is brought to repentance sin is bred and sed in his bones and it will not out art thou aware how acceptable to God the sacrifice of thy youth is under the old law no Sacrifice was admitted that was above three years old Dost not thou remember how kindly God accepted his young Samuel Abijam Josiah Timothy c. who in their youth inclined their hearts unto him doth the good nature and handsome features and sweet perfumes of the young man please thee and is there no excellency in the Graces of him who is full of Grace and Truth is there no savour in Christs Ointments no sweet Odour from his name poured forth O come you that are Virgins behold your Husband an Husband who if you be poor is able to enrich you if you be mean and base is able to honour and to ennoble you who what ever you want is able to supply you O that upon the pouring forth of his name amongst you in this Sermon this day some of your souls this day might be allured to love the Lord Jesus Christ Secondly This notion obligeth all those that be Saints or profess themselves such to approve themselves to be Virgins the holy Spirit hath so called them certainly it should be their great care to answer their name To keep themselves unspotted from the world undefiled in the way free from the pollution of the world through lust I have toldyou that there are many who go for Virgins but are not they are wedded to some filthy lust or other wedded to the world defloured by entertainnig some corrupt dangerous principles or declining to a corrupt conversation we live in a debauched a debauching age you that stand take heed lest you fall 1. If you lose your Virginity you lose your honour The young Womans Virginity is her honour your freedom from idolatry and superstition your soundness in the faith your purity integrity and holiness of life is your honour Hold fast that thou hast saith Christ to the Church of Philadelphia Rev. 3. 11. that no man take thy Crown he who despoileth you of your purity of Doctrine and Worship or who seduceth you to any licentious practices takes away your Crown yea not only your Crown in respect of reputation but your Crown of Glory also John Rev. 14. 1. Saw a Lamb standing upon Mount Sion and with him 144000 having his Fathers name written upon their foreheaas and v. 2. heard a voice from Heaven c. and they the 144000 sang as it were a new Song before the Throne and the four Beasts and the Elders and no man could learn that Song but the 144000. which were redeemed from the Earth v. 4. It followeth These are they which were not defiled with Women for they are Virgins these are they which follow the Lamb whithersoever he goeth these were redeemed from amongst men being the first fruits unto God and to the Lamb and in their mouth was found no guile for they are without sault before the Throne of God not defiled with Women Non polluti idololatriá quae est scortat io spiritualis sed virgines fide spiritu saith Pareus not defiled by idolatry which is a spiritual Adultery but Virgins in Spirit and Faith Secondly Consider if you lose your chastity It will be an hard matter to reconcile you to your first Husband If the Virgin be known to have lost her Virginity it is no easy matter to procure her an Husband of any reputation if the Wife hath lost her Virginity that is her chastity it is an hard matter to reconcile her to her Husband If a man put away his Wife and she go from him shall he return to her again Jer. 3. 1. It is true the mercies of God are above the mercies of men it follows there yet return unto me saith the Lord but it is no easy matter for a lapsed Saint to recover his peace many a Bone must be first broken and if such be saved it must be as through fire It is a dreadful Text which you have Heb. 6. 5 6. O keep your integrity and behave your selves like Virgins live an hidden life more and more to God and Christ more and more reserved from the world learn what this meaneth Our life is hid with Christ in God Be like Virgins careful in nothing save only to please Christ who is your spiritual Husband let your behaviour speak your Virgin-modesty and that you may keep your Virgin State and behaviour 1. Take heed of Books that will principle you to a Spiritual Fornication There are 2 sorts of Books in the world which help much to debauch it 1. Amorous Books full of lascivious Songs and filthy stories 2. Heretical Books The first debauch People as to their bodies the latter as to their faith and immortal Souls 2. Take heed of Whorish Company The Chast Virgin is often spoiled by unchast Society Dinah went abroad into wanton company and was deflowred If she had kept her Fathers house she had probably kept her honour How many Christians are defiled both in Judgment and Practice by keeping company with Papists Quakers Socinians c. Lastly O love the Lord all his Saints for the savour of his Ointments for the sweetness of his Name which is as an Ointment poured forth The best are prone to love Christ only for the Peace of Conscience which they have upon their Justification by his blood and for the Heaven they shall have hereafter for his sake His Glory is exceeding sweet This Love is not to be faulted but I would work my own heart and have you study to work up your hearts to an higher pitch Labour to be like Angels The Angels were never Redeemed with the Blood of Christ never knew what trouble of Conscience meant They have a natural right to Heaven yet they love admire adore Christ they are rational though spiritual Subsistences What maketh them to love Christ but the perfections and excellencies which they see in him Let us study to be like Angels to get up our hearts to such a spiritual pitch as this to love Christ for the excellency of his person for the savour of his good Ointments I shall add no more to this Discourse I have now done with this third Verse Sermon XVI Cant. 1. 4. Draw me we will run after thee The King hath brought me into his Chambers we will be glad and rejoyce in thee we will remember thy Love more than Wine The upright love thee I Have told you that the eight first Verses of this Chapter

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 Jes●● 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 grea● 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 ●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

who a Sermon flies And turn delight into a Sacrifice Whether Solomons consideration of these or any of these things might rather incline him to write in this than in any other form I shall not undertake to determine Secondly It is a Song of Love I noted to you before the ancient custom of singing Songs at Marriages in praises of the parties so joined together These Songs were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a The Argument of them usually was the supposed mutual desires of the Bridegroom and Bride and they were also filled with the respective praises of each of them with the praises of their Garments Beds c. Solomon guided by the holy Spirit of God who often resembled the Spiritual and mystical Union between the Church and the believing Soul and Christ so of a Marriage maketh choice of this kind of Song in this Book of this Nature is the 45th Psal and that Song Isaiah 51 2 3. though the Argument of that differs Thirdly It is a Spiritual Song The Loves which are here sang are no Carnal Loves but Spiritual it is not as some profanely fancy a discourse of Love betwixt Solomon and Pharaohs Daughter or Solomon and the Shulamite I have heretofore shewed you the vanity of that conceit it is Sponsa mystica a mystical Spouse that is here represented to us under that notion I have said enough before to prove this Fourthly It is Dramatical or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Song of parts composed after the form of a Dialogue which was very usual in their Songs of Love Here are in this Song 3 sorts of Persons which have their parts 1. One who is represented under the Notion of a Beloved 2. Another who is represented under the notion of a Spouse a Love a Sister c. 3. The third sort are the friends of the Bride-chamber ordinarily in this Song represented under the notion of the Daughters of Hierusalem who they are represented under these disguises is matter of our further enquiry Abating those whose profane fancy we have already rejected who think that Solomon is the beloved here mentioned making the whole book but a wanton Love-Song I think the generality of Interpreters are reasonably well agreed that God himself or more particularly the Lord Jesus Christ the 2d Person in the Trinity considered as mediator is he who is in this Song set out to us under this notion of the Beloved It is almost as universally agreed that The Church of God in the general and the particular Servants of God Members of that Church are those here represented to us under the notion of the Spouse but whether it were the Church of the Jews considered distinctly from the Gospel Church or the Church of the Gentiles distinct from the Jewish Church or the Church and People of God in all ages concerning this there are several opinions according to the particular fancies and affections of Interpreters or according to their different notions and apprehensions concerning the matter of this book which some will have to be historical and make it little more than a Narrative of what God had done for the Church of the Jews of which mind is the Calder Paraphrast and the most of the Jewish Doctors Others will have it prophetical amongst whom are Luther Alsted Brightman Aquinas and Mr. Cotton c. Others again Doctrinal instructing us in that near Communion and Fellowship betwixt Jesus Christ and his Church and every particular believing Soul and setting out that nearness of relation and affection which is betwixt them together with their mutual apprehensions each of other yet it cannot be denied but there are some particular passages in it prophetical and more specially relating to the Church long after Solomons time By the friends of the Bride-chamber called the Watchmen the Daughters of Hierusalem c. in this Song are undoubtedly to be understood the Ministers of the Church in respective ages with the chorus fidelium the whole company of Believers c. The last thing which is observable as to the form of this Song is the figurative dialect in which it is written Besides the continued Allegory of two lovers running quite through the Song the Spiritual mysteries of it are expressed with a greater variety of Metaphors than are found together in any other part of holy writ which make it more difficult to be understood and which possibly might be one reason why the reading of it was restrained in the Jewish Church This made that devout man long since cry out Hic panis colestis quis vero frangit non equidem mihi istud temere arrogandum sic expectetis a me ut non expectetis nam ego unus sum de expectantibus Here is heavenly bread but who can break it I cannot rashly arrogate such a faculty to my self expect it from me as not expecting for I my self am expecting the revelation of it And thus much shall serve for the second thing The third follows 3. Prop. It is the Song of Songs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Song of Songs as some think because it consists of several Songs relating to one and the same Subject compacted togegether in one and the same book Or as others because it is the most excellent Song The Hebrews haveseveral ways by which they express the superlative degree one is by apposition of Substantives as here the Song of Songs putting the latter Substantive in the Genitive Case Plural So that by the Song of Songs is meant the most excellent Song now this is so called 1 Either relating to the other Songs which Solomon made for 1 Kings 4. 32. he made a Thousand and five of all his Songs this was the most excellent Or else 2. relating to the other Spiritual Songs in Scripture you read of the Song of Moses of the Song of Miriam and Deborah of the Songs of David c. but no Song like this This is the Song of Songs of all the other Songs Solomon made in Holy Writ this is the most excellent not in respect of the Antiquity of it as some have fancied for doubtless the Song of Moses Aaron and Miriam was far more ancient nor yet because of the noble Author of it who was the wisest man upon the Earth But in respect of the Spiritual matter of it Look saith Bernard upon all the other Authors of Songs in Scripture and their respective Songs Sane omnes ni fallar cecinisse reperies pro percepto suo vel suorum commodo hic verò divinitus inspiratus Christi Ecclesiae laudes sacri amoris gratiam aeterni connubii cecinit Sacramenta Other composers of Songs you will find sang them upon receit of some outward mercy conferred upon them and theirs But Solomon here inspired by God sings the praises of the Church and Christ he sings concerning the Seals of sacred love and the Eternal

Whispers to this sense a believer often heareth from the Devil from the men of the world and from his own heart also Solomon Personating the true Church every true believer fancieth the voice of these Spiritual adversaries in his Ears nor is there any Child of God but heareth it at some time or other The spouse therefore preoccupieth this objection by this Apostrophe O you daughters of Hierusalem I am black but comely like the tents of Kedar like the Curtains of Solomon You daughters of Hierusalem Hierusalem is an Hebrew word and signifieth The Vision of Peace or They shall see Peace it is to be considered in its Political Ecclesiastical and Typical notion 1. In its Political Notion it signifieth the Metropolis or chief City of Judea a City supposed to have been builded by Melchizedeck and by him called Salem he is called the King of Salem Gen. 14. 8. Heb. 7. 1. 2. Salem in Scripture is put for Herusalem In Salem is God known Psal 76. 2. It was afterwards for some hundreds of years in the possession of the Canaanites Adonizedek was the King of it Josh 10 3. who was conquered and slain by Joshua Josh 10. 26. the Jebusites afterward lived there in common with the Benjamites who did not drive them out Jud. 1. 21. David smo●e these Jebusites 2 Sam. 5. 7 8. and took the strong hold of Zion made it his City It was scituated amongst the Mountains hence you read of the mountains being round about Hierusalem Psal 125. 2. Yet the habitable part of it was in the Valley Jer 21. 13. Now if we take Hierusalem in this notion here the Daughters of Hierusalem are the Inhabitants of this famous City 2. But there is an Ecclesiastical Notion of it so it signifiyeth the Jewish Church Hierusalem was the place where the Temple stood where was the most folemn Worship of God thither all the males of the Israelites went up thrice a year to Worship God There lived the High Priest in that place alone in their setled state they were to Sacrifice Hence Zion a City contiguous to this City the City of David and Hierusalem are often in Scripture put for the Jewish Church hence the Psalmist praying for the prosperity and restauration of the Church of the Jews Prays in this aialect Build thou up the walls of Hierusalem So Psal 102. verse 23. to declare the name of the Lord in Sion and his praise in Hierusalem that is in the Jewish Church In this sense the Daughters of Hierusalem are the members of the Jewish Church 3. But there is yet a further Typical Notion of it So it signifieth the Church of God both that part which is in Heaven Triumphant called the mother of us all which is called the New Hierusalem Rev. 3. 12. ch 21. verse 2 c. or that part of it which under the Gospel is still militant on earth Zech. 8. 22. Thus the Daughters of Hierusalem are the Members of the visible Church you may take it in either notion either thus O my neighbours you people amongst whom I dwell or O you that are members of the same Church of God with me Brethren are too ready to censure and upbraid one another Aaron and Miriam spake against Moses Num 12. 2. David complaineth that he was an alien to his mother's Children Psal 69. 8. and in the next words the Spouse saith my mothers Children were angry with me To these she saith I am black but comely how the Church of God or the particular Souls in it are Black I shall have occasion more fully to shew you hereafter Every one will understand she speaketh in a figure and intends not the black colour of the flesh but some condition fitly enough represented and expressed by a blackness of colour But comely There is no contradiction in that There is a comeliness in some blackness The Black Eye is comely so is the black marble But I reserve a further and larger discourse concerning the spouses blackness and comeliness till I come to the Propositions of Doctrine I intend to discourse from the words but what is the meaning of the follow phrase As the tents of Kedar as the Curtains of Solomon They are certainly two similitudes which the Spouse brings elegantly to set forth what she had said either concerning her blackness or concerning her beauty and comeliness Only the question is whether the sense be this I am black like the tents of Kedar and like the Curtains of Solomon but I am also like them comely also Or thus I am I confess black like the Tents of Kedar but I am also comely like the Curtains of Solomon The letter pleaseth me best because we read nothing of any black Curtains that Solomon made for the Temple and it is most likely he kept the colours of the Curtains of the Tabernacle which were Blue Purple and Scarlet Redar was one of the Sons of Ishmael as you read Gen. 25. 13. It is probable that he did build some City in Arabia which as was very usual he called after his owne name We shall read that in the Prophecy of Isaiah against Arabia Isaiah 21. 17. he hath this expression The mighty men of the Children of Kedar shall be deminished And in the Prophecy of the Gentiles coming in to Christ Isaiah 60. 7. All the flocks of Kedar shall be gathered unto thee and the Rams of Nebujoth You read of it also Jer. 2. 20. and Jer 49. 28. and Zech. 27. 21. Arabia and all the Princes of Kedar Keder then was either a City or a Province of Arabia which was a very hot Country they had at that time generally no such fixed houses nor such wayes of covering their habitations as we have They did generally live in Tents which were moveable places of habitation these were ordinarily covered with the Skins of beasts which they killed for their uses That kind of covering as you know in Countreys where the Sun is very hot is apt to tan into a very lothsome and unlovely colour To these the Spouse compares her self I am black like the tents of Kedar Like the Curtains of Solomon This I take to relate to the latter part of the Spouses words Solomon made Curtains for the Temple and it is very likely they were made in Proportion to those which were made by Gods Prescription for the Tabernacle Exod 36. 8. of fine twined Linnen Blue Purple and Scarlet with Cherubims of cunning works the Spouse compareth her self to these for comeliness Look not upon me because I am black That is you Daughters of Hierusalem look not upon me The Chaldee Paraphrast maketh this the voice of the Jewish Church speaking to the Heathens thus O you Heathen Nations do not despsse me because I have made my self blacker then you by doing after your deeds Worshipping the Sun Moon and all the host of Heaven false Prophets have made me to err after your ways by which means the wrath of the Lord is

us in the way of holiness And feed thy Kids by the Shepherds tents Kids as you know are young Goats Once in Scripture Goats are put in opposition to sheep Math. 25. to signify the wicked of the Earth which hath given Interpreters occasion to interpret this phrase thy fi lt by and unclean thoughts But it is observable that though Goats be a term once used in Scripture in that sense yet Goats are not alwaies mentioned in holy writ in an ill●sense In this very Song the Spouses hair is compared to a flock of Goats Ch. 4. v. 1. The Goat to the Jews was not an unclean beast the hair of it was much used about the Tabernacle and the body of it was often used in Sacrifice Their interpretation therefore is doubtless to be preferred who interpret it 1. Either of the weak Members of Christ o● 2. of the infirm faculties of the Soul By the Shepherds tents It is all along a Metaphor The flock is the Church The true Sheep of this Flock are those who hear the voice of Christ and follow him as himself tells us My Sheep hear my voice and follow me The Principal Shepherd is Christ John 20. 1 I am the true Shepherd He administreth this great charge committed to him by his Father by inferiour Shepherds He led his ancient People the Jews like a Flock by the hands of Moses and Aaron and afterwards made use of several Shepherds to feed them Christ committed his Flock to the 12 Apostles with power to ordain Pastors and Teachers The Shepherds tents signify the places where they feed the Flock of Christ Shepherds in those countries had no fixed houses but moveable tents which they carried about with them and pitched now here now there as was most convenient for the feeding of their Flocks If any ask me where we shall find these footsteps of the Flook I answer in the Word of God we have no other infallible record of them that I know so that by the footsteps of the Flock and the Shepherds tents two things are clearly to be understood 1. The Examples of Gods Saints recorded in Scripture 2. The Ordinances of God dispensed by his faithful Ministers Hither doth Christ send his Spouse inquiring where he fed where he made his Flocks to rest at Noon You see whither my Text would lead me viz. To a discourse concerning the Word of God ●s the Rule of Christians the certain footsteps of the Flock are to be found there 2. To a discourse concerning our duty to imitate the Saints of God Something I must touch upon as to both these but I shall discourse neither of them in their latitude having fully done it lately in set Discourses upon those Arguments I shall now speak to neither of them further than they relate to the direction of the Text Being both the surest compass for a Christian when he is at loss to direct his course by when he is in distress and knows not what to do Hence the Doctrine is Prop. The surest way for Christians to support and maintain their communion with Christ under any doubts or dark dispensations of God to them is for them to keep to the examples of the Saints of God under such dispensations and to keep themselves close to Divine Institutions The Proposition you see is concerning Christians injoying and upholding their communion with Christ in a day of darkest dispensations in the Noon of Trials and Afflictions 2. It directeth a double means in order to this end 1. A keeping to the footsteps of the Flock 2. Feeding by the Shepherds Tents I shall speak to this by way of Explication Confirmation and Application By way of Explication the only Question is What Flock what Shepherds are here spoken of 1. It must be Christ's Flock that is plain There are other Flocks in the World but the Text is doubtless to be understood of the Flock of Christ which I before shewed you was the Church of Christ 2. I think it reasonable also to determine That that Flock is here meant for whose feet we have the best assurance that they were guided and upheld by the unerring Spirit of God The Papists call to us for this to keep to the footsteps of the Flock But when we come to ask them where that Flock is they will tell us it is at Rome where it hath been kept and fed by a lineal Succession of Bishops from the Apostles times The name of the Church of Christ is an honourable name this maketh every Party cry out as the Jews of old The Temple of the Lord The Temple of the Lord are we There is scarce any company of Hereticks and Sectaries but lays claim to this name Neither can this Text be understood of all those that are within the Pale of the Visible Church which hath in it bad as well as good but of that little Flock only who hear Christ and follow him and those to whom it is our heavenly Father's will to give a Kingdom the footsteps of those who have made the Word a light to their seet and a lamp to their paths for none can be so absurd as to think that Christ here directeth his Spouse to go her way by the footsteps of those who walk contrary to the will of his Father Now where shall we find where can we find those of whom we are sure they were of this little Flock or where shall we find the certain practice of such but in the Records of holy Writ For the present Church of Rome those that know the second Commandment or any of the Revelations of the Divine Will against Idolatry must know this Flock is not to be found there For the Primitive Church if they mean the Apostolick Church the Church in their Age whose Story we have Recorded in the Acts of the Apostles we agree with them that this is the Flock whose footsteps we are to follow yet no further than they followed Christ Be you followers of me saith the Apostle as I am of Christ but for the following Church after their Age we are so much at loss to know what they did Antichrist hath so trodden out their footsteps so purged and corrupted all Writings that should give us any true account of what the Church did that we can by no means allow the Record of their practice to be a sufficient Guide to us We have no sufficient Evidence of the prints of their feet in matters wherein the Eternal Salvation of our Souls are concerned We have a more sure word of Prophecy and we are sure we are not to follow them in any thing wherein they did not follow Christ We conclude then as to this matter that Christ in these words intended to give his Spouse a certain Rule to follow the steps of those whom they might be sure it was Christ's Flock and whose footsteps might be seen This Flock can be only that the print of whose feet we have in the unerring Word

brought in thus speaking How beautiful is the glory of thy Holiness while thou dwellest amongst us and freely hearest our prayers whiles thou abidest in our beloved Bed our Children are multiplied upon the Earth we increase and multiply like a Tree planted by the Rivers of water whose Leaf is beautiful and its Fruit much But I have all along observed too great a fondness in that Reverend Interpreter to apply all spoken in this Song to the Jewish Synagogue because once she was the only Beloved of God not attending this as a Prophecy concerning also such as should be received into Divine favour when God should have said to his Antient People Loammi you are not my People We have therefore by the Spouse here all along understood the Church of God in all times and more particularly believing Souls which are here brought in thus speaking to Christ Behold thou art fair my Beloved yea pleasant Also our Bed is green The words in our English Translation are punctually translated Nor is there any considerable difference amongst Interpreters rendring them in their several Versions We shall therefore fall immediately to consider the sense of the words as they lie before us which are a Reply unto what Christ had said v. 15. He had told the believing Soul that she was fair she was was fair she had Doves Eyes She now replys in the words of the Text Behold thou art fair my Beloved yea pleasant also our Bed is green Where you have 1. Her usual friendly Compellation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Beloved my Love my Nephew my Uncle my Kinsman I gave you an account of the significancy of that word before 2. A note of Attention or Admiration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I shewed you in my Discourses on the 16th verse the usage of that particle in Scripture 3. A double Assertion 1. Thou art fair to which she adds yea pleasant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The second in those words Our Bed is green He had told the Spouse v. 16. that she was fair she now replies Behold thou art fair my Beloved Pulchritudo ejus dilectio ejus saith Bernard His love to his Spouse is his beauty Et ideo major quia praeveniens which is so much the greater because it prevents us And saith he she therefore loves more because she discerns her self prevented and overcome in Love It is as much as if she had said Doth my dearest Saviour say I am fair who am by Birth an Ethiopian black with original corruption and upon whom the Sun hath lookt Nay My Beloved thou art much more fair Let the World be invited to behold thy Beauty Behold thou art fair my Love Observe Prop. 1. The Beauty of our Saviour doth infinitely transcend the Beauty of his Saints Prop. 2. The sense of the value which Christ puts upon his Saints will and ought to engage them to put an high value upon him Give me leave to speak something to the first of these Propositions before I pass on to the other words of the Text. I begin with the first Prop. 1. Christ's Beauty doth infinitely transcend the Beauty of his Saints The Saints are Stars and there is not the least Star but hath its lustre and glory but yet there is a difference of Stars in glory and the glory of the Sun of Righteousness of the Star that came out of Jacob is far more eminent than the Beauty of other Stars which are set in inferiour Orbs. Pulchritudo est qualitas per quam aliquid pulchrum est Beauty is a quality from which any thing is made beautiful That is beautiful which is lovely Pulcher quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or quod pollet charitate There is a corporeal Beauty and there is a mental Beauty the corporeal Beauty is nothing else besides a certain loveliness that ariseth from a due proportion of bodily parts and due temperament of humours and a comely bodily figure The mental Beauty is a loveliness which ariseth from a well tempered Soul adorned with good natural dispositions moral habits or spiritual infused habits of Graces When I speak of the Saints Beauty and of Christ's Beauty I understand it of a spiritual loveliness in them arising from that Grace which dwelled in Christ essentially as God and was poured out upon-him without measure as Mediator and is derived from him to all that truly believe in him Now I say this Beauty in Christ doth infinitely transcend that of the Saints I will shew it you in some few particulars which you may gather from what I said before concerning the Saints Beauty I shewed you that the Saints Beauty was not native and primitive but derivative not essential but accidental not perfect but imperfect I told you that it was indeed durable but yet the degrees of it might fade Let me now open to you the transcendent Excellencies of Christ's Beauty 1. And more generally It is a glorious incomprehensible and most incomparable Beauty When the Word was made flesh and came and dwelt amongst the Sons of men they beheld his glory as the glory of the only begotten of the Father full of Grace and Truth Joh. 1. 14. In all created Beauties there is not equality There are some faces more beautiful and some minds more beautiful and lovely than others which yet have their loveliness too Beauty is a quality which is capable of degrees There is a glory in Christ's Beauty which is not to be found in the Beauty of any Saint The Apostle tells us that the fulness of the Godhead dwelt in him bodily And the Evangelist that his glory was like the glory of the only begotten Son of God he was full of Grace and Truth Now if you ask me what this glory is what Tongue is able to express it Every one sees a glory in the Sun 's Light excelling the glory of the Stars but wherein the Excellency is more than in the fulness of the Light none is able to determine Here it is true which the Vulgar Latine makes the sense of Prov. 25. 27. Qui scrutatur Majestatem opprimetur à gloria While the Soul sets it self to fathom the transcendent Divine Excellencies that are in Christ it is overcome with glory as the Eye is with the Light of the Sun that looks too wistly upon it as the Boy that appeared to the Auncient who had promised his People to open to them the Doctrine of the Trinity unlading water out of the Sea into a little hole with a Spoon and told him that he should sooner have done that work than he would have opened the Doctrine of the Trinity So I may say in this case Christ is every way wonderful The Prophet concerning his Birth cries out Who shall declare his Generation I may here cry out Who shall declare his glory Thus much we can say that his Beauty is extensively and intensively more than that of the most eminent Saint in the World that it