and with the fancies of men bur with that food that comes downe from Heaven with solid and everlasting food or Secondly we may understand these to be the true Shepheards of Jesus Christ which of old fed the flock of God as many Scriptures restifie Psal 77. 21. Thou leddest thy people like a flock by the hand of Moses and of Aaron .. That is Moses and Aaron did guide direct feed instruct and teach thy people as a Shepheard doth his flock And the Apostle exhorts the Hebrews To remember them that had the rule over them or as it is in the Originall As are the guides unto you such as the Lord had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. 7. filled by his Spirit with understanding were as guides and Shepheards to weaker Christians Now if we understand the words according to this Interpretation then we must read them thus Feed thy Kids with or near the Shepheards Tents that is bring thy young and weak Christians to those that are the Shepheards of Jesus Christ whom the Lord hath indued with spirituall wisdome and understanding to feed guide and direct them We may take the words in either of these senses for they both hold forth one and the same thing towit that the Lambs of Christ the members of his Church should not be fed with husks and Hogs-meat of the inventions of mans braine and with the superstistitious ceremonies of false Churches but with the pure and wholsome food of Christ's word and doctrine and with Ordinances and Laws of the King of Sion they should be fed guided preserved and governed by Christ alone The words being thus explained let us gather some Observations from them Goe forth c. First in that Christ directeth his Church to goe forth from her blacknesse ignorance and superstition Hence Observe That Christians are not to sit downe under but to arise and depart from sin ignorance and superstition First they are to goe out of former evills of blacknesse and ignorance unto purity and saving knowledge Thus did Paul at his Conversion turne from persecuting the Church of Christ and fell to preach Christ And thus the Apostle exhorts the whole Church To lift up the hands which hang downe and the feeble knees and make strait paths for their feet lest that which is lame be turned out of the way but let it rather be healed Heb. 12. 12 13. That is they ought not to yield and give over because of the sharpnesse of affliction but lift up their hands as men ready to fight and their feet as men ready to run and make straight paths for their feet Lest that which is lame be turned out of the way That is least by yeilding to the temptation they that are weake seek by-paths for avoiding the danger thereof whereas they should by strengthening their hands quit themselves and walke in a straight and even path And we are exhorted to abhorre that which is evill and cleave to that which is good Rom. 12. 9. We must depart from sin and blacknesse and cleave to that which is good and comely Secondly Christians must goe forth from one degree of grace to another they must not rest in their first beginnings of grace of wisdome and of knowledge but proceed by making an addition thereunto And so Israel went from strength to strength Psal 84. That is increasing their strength daily more and more like to this saith the Apostle we are changed into the image of God from glory to glory 2 Cor. 3. 18. That is from grace to grace from one degree of perfection unto another untill the image of God be perfectly restored in us by the Spirit of the Lord. And Gods justice is revealed from faith to faith Rom. 1. 17. to the increasing of faith more and more Thus Solomon tells us that the path of the just shineth more and more unto a perfect day Prov. 4. 18. His light shall increase untill it come to perfection Hence it is that the Apostle prays that the faith of the Thessalonians might be perfect 1 Thess 3. 10. The word in the Originall here Translated perfect signifies to make even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifies to make even or to set that which is out of joint or dillocuted so make it sound perfect because an even number is a perfect number and so consequently signifies perfection also the Apostle desires they may be more and more confirmed in their faith untill they come to perfection Thirdly Christians are not onely to goe forth from that which is evill unto that which is good and from the smaller degrees of good to greater perfections of it but also from all kind of superstition and idolatry unto pure worship and sanctity Christians must not content themselves to sit downe in Babylon or in Aegypt but they must depart out from thence as the Children of Israel did and to worship the Lord in Canaan Antichrist is called mysticall Babylon Revel 18. 2. from whence the Lord calls his people vers 4. And he is called Aegypt and Sodome Revel 11. 8. he is called Sodome for uncleannesse and wickednesse as we may see in Gen. 19. 5. and Aegypt for oppressing the people of the Lord and for idolatry And John addeth Where saith he our Lord was crucified either he means he was Crucified under Rome's Dominion by the authority of that Empire or else Christ was Crucified and put to death in Aegypt in respect of his Saints in whom he suffered very much Now the Lord calleth his people out of Aegypt and out of Sodome and Babylon That is from their spirituall idolatry and superstition and from their sin and wickednesse Thus the Lord called his people out of Babylon in Isa 52. 11. Depart yee depart yee saith the Prophet goe yee out from thence touch no uncleane thing goe yee out of the midst of her be yee cleane that beare the vessels of the Lord. This was an admonition from the Lord warning those that were faithfull not to pollute themselves with Babylonian superstitions And we have the like call from the Apostle Wherefore come out from among them and be yee seperate saith the Lord and touch no unclean thing and I will receive you 2 Cor. 6. 17. This is meant of comming out from spirituall idolatry as is apparent by vers 14. Be not unequally yoaked saith the Apostle with unbelievers That is be not yoked or enthralled with Heathenish idolatry be not pertakers with infidells in superstition The Greeke Scholiast render it thus Draw not downe the beame or incline not in any part to the superstitions of the heathen For the metaphor is taken from Beasts that draw both in one yoke and the one lesse then the other draweth downe the burthen upon the other which is unequall Thus it is for the faithfull to joine with unbelievers in matter of divine worship and service it is an unequall thing and therefore the Lord would have us take no such yoke
all the sweet and costly things that the Princes of the earth do enjoy Thus we have heard the Churches desire of fellowship with Christ and the reason of her request drawn from the excellency of his love now it follows in the next verse she rendereth a reason of her so much delighting in his love VERS 3. Because of the savour of thy good ointments thy name is an ointment powred forth therefore the Virgins love thee IN these words she rendereth a reason why her affections were so set upon her beloved and why shee doth so love him and why shee preferres his love above all the glory and pleasures of this world her reason is drawn from the excellency of Christ that he is as a boxe of odoriferous ointment and that in him was found redolent savours and precious sweet things by which he doth perfume her with his spirituall sinels and so maketh her sweet also This verse contains two things 1. A cause or reason of her delight in Christ's love because of thy ointments c. 2. An effect flowing from the cause therefore doe the virgins love thee Because of the savour c. By savour smell or odour is meant knowledg understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Odoratus est olfeci◠sentit sense or feeling the Apostle calleth it the savour of life 2. Cor. 2. 14. So it is said when the tow smelleth the fire it is broken Judg. 16. 9. The meaning is when it feeleth the fire Of thy good ointments or good oiles In this comparison shee seemeth not only to meane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pinguedo oleum unguentum those ordinary confections in the Apothecaries shop but the holy ointment and perfume which God commanded Moses to make with which the Tabernacle and the ministring Vessels were annointed and also Aaron and his sons Exod. 30. 2◠24 25. And we read in Psal 133. that this ointment was powred upon the head of Aaron and went down to the skirts of his cloathing By this similitude the Church commendeth the graces of Christ which he had being cloathed with the holy spirit for the Lord anointed him with the oyle of gladnesse above his fellowes Psal 45. 7. And saith God I will put my spirit upon you Isa 42. 1. And it is said of him The spirit of the Lord is upon me because he hath annointed me to preach the Gospel Isa 61. 1. Now the odour of Christ's graces are smelt and become savoury by the preaching of the Gospel and therefore shee addeth Thy name is as ointment c. Concerning what is meant here by Christs name we may take a double interpretation 1. By name we may understand it of those proper names given to Christ in Scripture As Messias and Christ which are by interpretation annointed these names are given to Christ by way of excellency he being anointed by the Father unto that great Office of his Mediator-ship and he is called ointment in Isa 10. 27. And indeed all names given to Christ are very sweet and redolent as Shilo which signifies tranquillum esse intimating that Christ our peace and tranquility he is called Ithiel Prov. 30. 1. A word as Junius writes compounded of three parts as if one should say the strong God with me the name comes all one with Immanuel God with us so he that is Ithiel God manifest in the flesh is also called Veal Almighty able to save us He is likewise called Jesus a Saviour because he saveth his people from their sinnes Besides these hee hath names of office as of King Priest Prophet he is a King for government and rule a Priest for sacrifice and intercession a Prophet for teaching and revealing the secrets of the Fathers bosome Lastly he hath a name sutable unto his two-fold nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man the Apostle calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man Christ for as man he was in one hypostasis or person with God Now how delectable and sweet are all the names of Christ and how much more redolent and savoury then all the precious ointments in the world 2. By Christs name is understood the Gospel and the publishing thereof to the world Paul was a chosen vessell to carry his name unto the Gentiles Act. 9. 15. And it is said the Gentiles shall trust in his name Matth. 12. 21. As ointment powred forth By the powring forth of Christ's name is meant the preaching and publishing of the Gospel Here the Church alludeth to the perfect odour of such pretious oyntments which if it be closed up in a vessell is not felt savory untill it be powred forth then the sweetnesse thereof doth spread abroad and perfume all other things Wee read in the Gospel of Maries pound of Spikenard ointment and when shee had broken the box of pretious ointment and powred it upon Christ's head at table the house was filled with the savour of it Mark 14. 3. So when the name and Gospel of Christ is preached abroad it giveth an odour to every believing soul so that by the preaching of the Gospel they also receive the holy spirit Gal. 3. 2. They received the holy Ghost by the hearing of faith The word to powre forth in the Originall signifies to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evacuavit exhausit Evaginavit exhaust or draw dry to empty which may denote the plentifull powring of it forth It also signifies to draw forth the sword to the battle so it is used in Ezek. 28. 7. This may denote unto us the majesty and power of the Gospel so Christ is bid to gird his swore upon his thigh with glory and majesty Ps 45. 3. By the sword is meant the word of the Gospel which proceeded out of Christs mouth Rev. 1. 16. And by glory and majesty is meant the magnificence and powerfull effects of the word Therefore doe the Virgins love thee The Church having laid down the cause shee also shewes the effect the sweetnesse of Messiah and of his graces powred forth upon her have enflamed her heart with love towards him Some understand these Virgins to be such as are not espoused to Christ such as the unconverted Jewes and the uncalled of the Gentiles Others understand them to be the fellow-friends of the Spouse and of those that are faithfull and called of God who with pure minds serve the Lord only and worship him in their spirits These Virgins are either 1. Of particular congregations so the Apostle calleth the Church in 2 Cor. 11. 1. I have prepared you for one husband and to present you as a pure Virgin unto Christ or else 2. Of particular members of the Church for the Hebrew tongue as I hinted before useth co call the whole the Mother and the parts the Daughter for so these Virgins are called in diverse places of this song Now the Saints and members of Christ are called Virgins in these respects 1. For their chastity as in thefore-named place 2 Cor. 11. 2. That
I may present you as a chast virgin unto Christ These love Christ with a chast but not with an adulterous love 2. For their purity These are they saith the Apostle which are not defiled with women for they are virgins these are they which follow the Lamb whithersoever he goeth these were redeemed from among men being the first fruits unto God and unto the Lamb and in their mouth was found no guile for they are without fault before the throne of God Rev. 14. 4 5. These as virgins abstaine from all things that might be offensive to their beloved Love thee These Virgins love Christ for the odour of his good ointments which they receive by his word and spirit for by the preaching of the Gospel his name is powred out like odoriferous ointment to the exceeding great joy and delight of the Saints drawing and inluring their minds as Virgins are drawn with the offer of some great and lovely match their sences are so exceedingly taken with his sweetnesse which causeth in them a very high and worthy esteem of Christ and of all those heavenly graces which flow from him This Verse being thus opened let us draw some conclusions from it 1. Observe in that the Church seeks out the most precious ointment to set forth her Beloved and his graces it teacheth us That all the most excellent things in nature are but types and shodows of Christ and his graces What is more pleasing to the smell then pretious and sweet ointments of an exquisite composition Christ is the same and far sweeter to his Saints First By ointment were annointed to their Offices Kings Priests and Prophets so by the annointings of the spirit Christ was consecrated to his three-fold office of King Priest and Prophet this was prefigured by the annointing of Aaron and his sons whereby they were consecrated unto the Priests office Exod. 30. 30. It is said of Christ The spirit of the Lord is upon me because he hath annointed me to preach the Gospel c. Isa 61. 1. For God hath annointed him with the oyle of gladnesse above his fellows Psal 45. 8. So the Prophet tells us that there should come a rod out of the stem of Jesse and a branch out of his roots and the Spirit of the Lord was to rest upon him and the Spirit of wisdome and understanding the Spirit of counsell and of might the Spirit of knowledge and of the feare of the Lord Isa 11. 12. It is said that God gave not the Spirit by measure unto him John 3. 34. That is he did not bestow it upon him imperfectly and in part onely but fully and intirely for measure is not opposed to that which is infinite but to that which is not whole intire and perfect Christ was full of knowledge wisdome and of all Heavenly gifts The Apostle saith That in Christ dwells all the fullnesse of the Godhead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily Colloss 2. 9. That is not by naked and bare communicating of vertue as God is said to dwell in his Saints but by a substantiall union of the two natures whereby they become one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one person or substance Here is then the Vessell which as a rich treasury is full of all Heavenly wisdom knowledge Divine revelations and all sweet graces even Jesus Christ the Anointed of God Secondly By the savour and by the powring out of these Ointments is represented the powring forth of the Spirit upon all the Members of Christ the graces of Christ which are called his sweet Ointments they cast a sweet savour and are powred out into all Christian hearts and doe flow from him the head into all the Members of his Mysticall body as it is written Of his fullnesse we all receive and grace for grace John 1. 16. That is we receive suitable graces for his graces we receive part of every communicable grace of his This sacred Oile was powred as upon Aaron so upon Christ who was the head of all Saints and from him that was the head this Ointment of the Spirit runs downe his Mysticall body even to the hem of his Garment And the Apostle saith But yee have an unction from the holy one and yee know all things 1 John 2. 20. That is you have the Spirit of Truth which leadeth you into all Truth And in Revel 1. 6. But he hath anointed us and made us Kings and Priests to God his Father This anointing of the Saints by the Spirit of Christ was prefigured in that the Tabernacle a figure of the Church of the new Testament and all the Vessels of the Tabernacle which figured out the particular members were all anointed with the holy Oile and consecrated unto the Lord Exod. 30. 23. 25. Christ hath received the Spirit as a publique person as a common head of all his Church he then is the head and seat of all spirituall influence from which the mystical body receives life and motion this is the Apostles Similie in Collos 2. 19. He makes Christ there to be the head and the Church the body knit together by certaine joints and ligaments as it is in nature and by this means doth minister supply to all parts of the body whereby it increaseth with the increasings of God Thirdly in that the holy Oile from which the comparison was taken was not to be powred upon any man besides the Priest onely neither were they to make any other Oile after the composition of it because it 's consecrated Oile Ex. 30. 32. It doth demonstrate unto us that none have the anointings of Christ upon them but the Saints onely a stranger intermeddleth not with this joy For saith Christ He meaning the Spirit shall glorifie me for he shall receive of mine and shall shew it unto you Joh. 16. 14. He doth not say the Spirit shall declare those things it received of him unto the World but to his owne Servants See also Joh. 14. 26 27. I will pray the Father and he shall give you another Comforter that he may abide with you for ever Even the Spirit of truth whome the World cannot receive because it seeth him not neither knoweth him but yee know him for he dwelleth in you and shall be in you And the Apostle saith If any man have not the Spirit of Christ he is none of his Rom. 8. 9. By these Scriptures it is plaine that Unbeleivers neither have nor understand the spirit of Christ Now by what hath been said it is evident that these precious Ointments here mentioned in the Text were but tipes and shaddows of Christ's graces First as they were in himselfe Secondly as they are conveyed in his Members Thirdly as they are denied to Unbeleivers being too holy to be cast unto Dogs all which doe shew of what a redolent savour and of what odoriferous sweetnesse all the anointings of God are in Jesus Christ Secondly observe That though the name of Christ towit his glorious Gospell be very redolent
tâ—es but the traditions of men as appeareth by ver 22 23. opinions and with the traditions of men you do but mancipate and enslave your consciences in subjecting of them to humane ordinances This oppression of the Saints is a spirituall-bondage typified by the Aegyptian bondage Pharaoh's Task-masters were cruell oppressors of the Jewes so are all spirituall Task-masters which would compell the Saints to worke in their Vinyards and to bear the heat of their indignation and wrarh which is more then the heate and burthen of the day 2. In that the Church is called the Lords vineyard and the false Church and false members are in opposition to the Church of Christ called the vinyards Observe hence The Church is the Lords husbandry Thus Christ comparing his Church to a vineyard calleth himselfe the vine his members the branches and his Father the Husbandman John 15. 1 2. I am the vine and my Father is the husbandman every branch in me c. By this kind of phrase we are taught that the Saints are by the Father spiritually ingraffed into Christ as the branch in the Vine and by vertue of their implantation in him they become the trees of righteousnesse bearing fruit of holinesse by the working of his Spirit in their hearts So the Lord speaks in Jer. 2. 21. I planted thee a noble vine The Lord had taken in the Nation of the Jewes from the world to make it his Vinyard on whom he had bestowed many vinyard-mercies as we may see in Isa 5. 1 2. My beloved Church of the Jewes hath a vineyard in a very fruitfull hill or in the horn of the sonne of oyle that is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sepivit maceria munivit a rich and fat soile and he fenced it or made a wall about it He by his power defended them against their enemies round about and he gathered out the stones thereof As if the Lord had said I removed those enemies of yours out of the Land or I gave you meanes to cast out them that offend out of the congregation And planted it with the choisest vine or Sorek which is a kind of the best and most laudable vine of all And I built a tower and also made a wine presse in it A tower for watch-men to look to the Vineyard to wit the Prophets and good Kings and a Wine-press to presse the grapes of the Vineyard by which is signified to us the Temple where they offered up their Sacrifices the blood of the Sacrifice being powred out was like the pressing out of the juice of the grape Thus the Lord fitly resembles his Church to a vineyard God hath like an excellent Husbandman enclosed a vineyard and set Christ as the vine in whom all the Saints are implanted and by the shining sun of love and the Howing forth of his Spirit as water he makes his pleasant vinyard a fruitfull garden where he delights to see his own pleasant fruits But my owne Vineyard I have not kept That vineyard which was given me in trust and committed to my charge Hence observe That G O D doth intrust his Church with heavenly treasures The Church calls it her vineyard because the Lord did intrust her with those heavenly mysteries which shee was made to partake of Christ saith to his Disciples to you it is given to know the mysteries of the Kingdome of heaven but not unto others Matth. 13. 11. And saith God Shall I hide from Abraham my counsell The Lord doth intrust his people with precious jewels and with rich treasures of knowledge and revelation of his grace and spirit hee puts a large stock into their hands he lends them talents he makes them his Stewards of all his Laws and Ordinances Hee hath given his law unto Iacob he hath not dealt so with every nation Ps 147. 20. God had not intrusted any other Nation with his Laws and Ordinances as he did them 2. Note That it is a great evill to be negligent in those things wherewith God hath betrusted us This is that of which the Church complains of here and one of the reasons which shee giveth of her blacknesse my owne vinyard I have not kept This is verified in him that received a talent and hid it in the earth Mat. 25. 18. 28. To be negligent in the Lords trust is to be like the unjust Steward spoken of in Luke 16. 1. which wasted his Masters goods but his Lord called him to an account Now when we shall leave Christ to follow Antichrist when we leave God for man when we leave Divine Ordinances for humane Traditions when we leave the substance of Christ's will and follow the empty huske of mans fancie we greatly dishonour God and Christ we give away Christs honour to man we set man in Christs Throne now there is no greater evill then to lift up the Creature and depresse the Creator Thirdly in that the Church brings her neglect as a cause of her blacknesse Observe That the evill of sin is seen in the evill effects that it brings forth Here we see the evill of neglecting of Gods trust in the Churches blacknesse We may see the evill of unfruitfullnesse in Isa 5. 2. 5. 6. I looked for Grapes saith God and it brought forth wild Grapes But what is the effect I will tell you saith God what I will doe with my Vineyard I will take away the hedge thereof and it shall be eaten up and I will breake downe the wall thereof and it shall be troden downe and I will lay it wast and it shall not be pruned nor digged but there shall come up Briars and Thornes and I will also command the clouds that they raine no raine upon it Here is nothing but blacknesse and deformity and we have a complaint of the Church to this purpose in Lam. 1. 18. The Lord is righteous but I have sinned against his Commandement but what is the effect Behold is there any sorrow like to my sorrow my Virgins and my young men are gone into captivity And in Vers 17. Zion spreadeth her hands and there is none to comfort her We might read their sin in their punishment and so God may justly let his people be oppressed by their oppressours when they first yeild unto them in matters of worship and service Lastly in that the false Church and false members are called a Vineyard as well as the true Church and members Observe That those Enemies and false Brethren that afflict the Church they will come as near the Saints in outward forme and worship as possible they can And in this respect the false Church is called a Vineyard as well as the true And so they that serve Baal will offer Sacrifice as well as they that serve the Lord. Balaam went to meet the Lord as well as the trne Prophets Antichrist sits in the Temple of the Lord as well as Christ sits upon his Throne Hence it is the Lord reprehended the people of Israel
as well as her deformity and that shee might see her selfe faire in Christ as well as black in her selfe he useth this insinuating sweet forme of Speech O thou fairest among women Secondly Observe That the Church is exceeding faire and beautifull in Christ's eyes The false Church is compared to a woman Revel 17. But an Harlot drunken and beastly and the severall parts thereof to Aholah and Aholibah Ezek. 23. whose Breasts are pressed and the Teats of whose Virginity are bruised but the Spouse of Christ is beautifull for whom he gave himselfe That he might sanctifie it and cleanse it by the washing of water through the word that he might make it unto himselfe a glorious Church not having spot or wrinkle or any such thing but that it should be holy and blamelesse Ephes 5. 25 26 27. And saith the Apostle The blood of Christ cleanseth us from all sin 1 John 1. 7. And to this purpose see how the Church is compared in Revel 12. 1. to a Woman cloathed with the Sun and the Moone under her feet and upon her head a Crowne of Twelve Starrs The Church is resembled to a woman for her beauty cloathed with the Sun the brightest and most glorious Creature in the World darting forth it's glorious beams into all parts such is the glory of her life and conversation such is the beauty of all her graces such is the brightnesse of her heavenly doctrines and as for Jewish rites and ceremonies and all worldly glory which are mutable like the Moone shee doth tread them under her feet as things far beneath her and for her Ornament or Crowne shee hath Twelve Starrs upon her head and as for Crownes of gold and all worldly dignity shee treadeth as dung under her feet having the Stars towit those severall lights which Christ hath set up in her as so many precious stones set in the circumference of a Crowne for so many lights or glorious dispensations given her of Christ to be glorious Ornaments about her head Well then might Christ say unto her Behold thou art faire my love Behold thou art faire And O thou fairest among women But now we must take notice of two things First that this beauty is not naturall neither doe we receive it from nature for so we are shewed by the Prophet Ezek. 16. by nature we are uncleane and loathsome our Nativity was of the Land of Canaan of Amorites and Hittites Vers 3. And we were cast out as being loathed in the day of our birth Vers 5. polluted in our blood Vers 6. but Secondly it is a supernaturall beauty Hence the Apostle exhorts us to put on the new man Ephes 4. 24. He useth the metaphor of putting on to shew unto us that those graces of the new man are as so many venust and beautifull Ornaments to our souls Thus the Lord put excellent Ornaments upon his Church Ezek. 16. 7. and covered her nakednesse Vers 8. washed away her blood Vers 9. decked and adorned her with Chaines and Jewells c. and so shee came to be exceeding beautifull in his eyes Vers 10. 13. The Church shines in the bright beams of Christ's excellency her beauty is a derivative beauty which flows on her from the Fountain of beauty as the members shine in the glory of their head and as the wife shines in the glory of her Husband so Christians shine in the glory of Christ Thirdly Observe That the Saints are most faire in Christ's eyes when they are most deformed in their owne The Church as being privy to her owne deformities calleth her selfe black Vers 5. but here Christ calleth her fair yea the fairest among women and in Vers 15. he magnifieth her beauty The Church is never more faire then when shee judgeth her selfe to be most deformed never more happy then when shee accounteth her selfe most miserable never more holy then when shee reckons her selfe most of all polluted shee is never richer then when shee sees her selfe to be poorest of all for the sence of misery poverty deformity and weaknesse is the Primum mobile the first mover as it were that causeth us to looke for help from another when we are sensible of evill then we run to the fountaine of good so saith the Apostle When I am weake then am I strong 2 Cor. 12. 10. That is when I am weake in my selfe I am strong in Christ and when I am weake in the flesh I am strong in the Spirit And in Vers 9. His strength is made perfect in weaknesse The Apostle doth not meane in thus speaking that the strength or vertue of God can be either increased or diminished but then it is said to be perfect when it manifesteth it selfe to the full and demonstrateth that nothing can overcome or conquer it the greater the infirmities of the Saints are and the greater their assaults and temptations are the greater and stronger doth that power and vertue appear to be that supporteth them under such infirmities and temptations So that when our weaknesse doth most appeare the perfection of Gods strength is most seene Thus it is Christ doth not esteeme of his people more at one time then at another but onely the difference is in the making out of his love to us and there is never so much of the beauty of Christ seene in us as then when we see our selves most deformed Now from this sweet compellation and most amiable forme of Speech O thou fairest among women Christ proceedeth to give his Church direction First in the way where shee should goe Secondly where shee should seed Goe thy way forth by the footsteps of the Flocke and feed thy Kids beside the Shepheards Tents Goe thy way forth c. In the Originall it is Goe forth for thee or Goe forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thy selfe So the Lord said unto Abraham Goe thou forth of thy Country or Goe forth for thy selfe Genes 12. 1. That is up and be going and I will goe along with thee And thus we are commanded to goe forth and meet the Bridegroome Mat. 25. 6. The Hebrew word Goe forth is applied to diverse things as going from place to place Genes 8. 7. to going 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exivit prodiit processit egressus fuit forth of the womb Genes 15. 4. to the rising of the Sun Genes 19. to the going forth of the word of God Genes 24. 50. It signifies an hasty going forth as in Exod. 12. 31. Arise and get you forth saith God to Moses and Aaron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go out the Hebr. word hath in it aprick extraordinary which increaseth the signification as an hasty going forth that is make hast and stay not but goe speedily and serve the Lord. And in Genes 19. 14. Lot advised his Sons to arise and be gone that is hastily with all speed So that we may take the meaning of the words thus Goe forth abide no longer under false Shepheards sit not
a terme not far from theirs call it Lawander Another sort was called Nardus assiria of which was made an ointment of all others most precious and saith Pliny of all other spices Spikenard is of greatest estimation the ointment of Spikenard was very precious which Plin. l. 12. cap. 12. they used to powr out and anoint men with such was the ointment that Mary anointed Christ with as hee sate at Table and the house was filled with the odour of the ointment John 12. 3. Mar. 14. 3. This Spiknard was very costly and precious as may appeare in that it grew in India or in Assyria And for this most precious oyle which was made of this sweet plant of India it had the nature of a warming piercing digesting The herb it self is hot in the first degree and dry in the second whereby it falleth out that it is of an excellent comforting nature and also repercussive Now under this odoriferous nard we may mistically understand the most precious gifts and graces of the spirit of Christ either First as the sweetnesse of them flows from him unto the Saints or Secondly as they are planted in the hearts of his people sending forth a sweet savour from thence First we may understand this sweet ointment made of Spikenard to be meant of Christs graces in himself from which a sweet and redolent savor descends down to all his Saints The words in the originall will indifferently bear a double translation because the letter which is the affix sometimes formeth the adjective and so wee may translate it thus that which is of spikenard gave the smell thereof And so Junius renders the words According to this translation the Church praiseth the sweetnesse of Christ setting forth how Nardinum edit cdorem suum Jun. sweet he is unto her as if shee should say even now while the King my Beloved is sitting in the Heavens compassed about with his holy Angels and I here upon earth below there is a wonderfull distance between us and yet the sweet savour of him commeth unto me yea I doe smell his sweetnesse even as it were the precious ointment made of Spiknard or Secondly Wee may take the words as they are in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mea nar dus our translation My spikenard so Arius Montanus renders â—t And then wee may understand the graces of Christ in the Saints as the fruits of faith love and all the sacrifices of prayers and praises of the Saints these and many such like fruits the Saints shew forth by vertue of their communion with Christ The Apostle in Rom. 6. 3 4. sets forth this communion of the Saints with Christ under an elegant metaphor representing unto us that as Plants engraffed do receive moysture juyce and nourishment from the stock whereby they sprout out budd and bear fruit so the Saints being as it were in serted into Christ doe receive vigour and life from him whereby they walke in the spirit and become spirituall holy gracious active in all good works Now good and gracious works flowing from the Spirit of Christ are called fruits which signifie not only an issuing from the stock but the sweetnesse and pleasantnesse of them And thus the Wise man saith A good name is better then ointment Eccl. 7. 3. because it hath a good savour with it And on the contrary the Israelites said to Moses and Aaron Yee have made us stincke before Pharaoh and his servants That is in their credit good name and estimation And again in Prov. 15. 8. The sacrifice of the wicked is an abomination unto the Lord but the prayer of the upright is his delight That thing is most abominable to the Lord which the wicked think to be most excellent and whereby they think to be most of all accepted but the prayers and praises of the godly are delightfull in his eares they have the savour of a sweet odour before him First observe hence from the first interpretation That the graces which are in Christ cast a sweet odour and perfume into the hearts of all believers Ointment and perfume rejoyce the heart saith Solomon Prov. 27. 9. So all Christs graces which are the anointings of the Father upon him are sweet rejoycing the hearts of the Saints Christ was anointed with the oile of gladnesse above his fellows Psal 45. 7. His graces were matter of joy and gladnesse to himselfe and to all his Saints Christ's love is better then wine because it revives strengthens and refresheth the hearts of his servants All Christs graces are very fragrant and redolent refreshing the sences of the soule his very word and Gospel is a savour of life unto life 2 Cor. 2. 16. Secondly according to the latter interpretation observe That the graces of the Saints are very savoury and delightfull Their graces are delightfull 1. To God 2. To Man 1. They are delightfull to God as being the fruits of his own Spirit God loves and delights in none but in himselfe but when hee communicates any of the graces of his Spirit they are part of himselfe and hee greatly delights in them As a Father delights in his Child because he seeth part of himselfe in his Child so the Lord conveyeth his owne grace and image into our hearts and then delights to see them there 2. The graces of faith love prayer and praises of the Saints are acceptable to God by the mediation of Jesus Christ Thus the Apostle saith his preaching of the Gospel was unto God a sweet savour of Christ in them that are saved and in them that perish 2 Cor. 2. 15. Hee alludeth to the ointment of the Priest and the sweet incense which they offered unto the Lord. And David prayeth that his prayer might be directed before the Lord as incense Psal 141. 2. He meaneth such incense or perfume which was a confection of sweet spices made after the Art of the Apothecary pure and holy and was by the Priests burned upon the golden Altar every morning before the Lord Exod. 30. 34 35 36. Which Incense was a figure of the prayers of the Saints acceptable to God through the mediation of Jesus Christ And thus it is said of Noah's burnt-offerings which he offered after the deluge of waters ceased that the Lord smelled a savour of rest in them Gen. 8. 20. And Christ is called that Angell that stood before the Altar having a golden Censor and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden Altar which was before the Throne Rev. 8. 3. That is Christ the Angell of Gods presence who had a golden Censor as the High Priest had to offer Incense Heb. 9. 4. unto whom was given much incense like those sweet spices which the Priests burnt upon the golden Altar Exod. 30. 34. which he was to offer with the prayers of the Saints mingling the sweet odour of his own merits with their prayers and so
because they see him to be the fountaine of glory and praise Secondly Observe The Church doth not so much glory in her owne beauty as shee doth in the glory of Christ The Saints doe indeed glory in their owne beauty but yet so as they know they have all from Christ and so indeed they glory onely in him according to that in 1 Cor. 1. 31. If any man glory â—er him glory in the Lord. Therefore Christ is made all things of God unto us as wisedome righteousnesse sanctification and redemption That no flesh should glory in his presence Thus the Apostle attributeth the glory of his life unto Christ Gal. 2. 20. I live saith hee yet not I but Christ liveth in me and the life which Iâ—tew live in the flesh I live by the faith of the sonne of God who loved me and gave himselfe for mee So that wee derive all our life beauty and comelinesse from Christ so that wee cannot so much glory in our owne beauty as in the comelinesse of Christ the fountain of all spirituall beauty Thirdly observe That Christ is exceeding delectable and well-pleasing unto his Church in all his administrations of grace unto them Christ's words are full of grace and therefore sweeter then the honey-comb the performance of his Covenant is beautifull and pleasant And indeed Christ is the very spring or fountain of pleasantnesse and beauty for there is in him a greater measure of beauty then is powred upon the Church as appeareth by the Churches adding another Epithite of love saying yea pleasant an expression far beyond the former And this falleth out because he hath received the Spirit above measure we in measure hee had the Spirit as a fountaine we as the streams hee had all glory and beauty as the sun we receive of his divine beams as the bright rayes of his glory darted down upon us Thus much for the Spouses commendations of her beloved either of them having praised each other in their severall speeches in the next place they do both joyntly rejoyce and glory together Yea our bed is greene VERS 17. The beames of our house are Cedar and our rafters of Firre This joynt speech of Christ and his Church contains a glorious declaration 1. The place of conception or the increase of the children of the Church in these words our bed is green 2. The place of spirituall education and instruction that is in the houses Which houses of Christ are set forth by their adjuncts Beames and Galleries These beams and galleries are set forth by the matter they were of the beams were Cedar the galleries were Firre Our bed is greene The Hebrew word signifies a bed or Bed-steed Beds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lectus sponda were used to rest and sleep on as in Psal 132. 3 4. And sometimes they did use to sit upon beds at their Feasts and Banquets as in Esth 1. 5 6. For it was a custome in those eastern Countreys to use beds in stead of tables that so soone as they had eaten they might presently goe to sleep whence it is that the Prophet prophesieth against those that lie upon beds of ivory and stretch themselves upon their couches and eate the lambs out of the Flocke c. Amos 6. 4. See also Ezek. 23. 41. And John 13. 25. Again the high Altars and places of offering sacrifice are called beds Isa 57. 7. Vpon a lofty high mountain hast thou set thy bed even thither wentest thou up to offer sacrifice saith the Lord by the Prophet that is thine Altars hast thou set up a loft in open view like an impudent Strumpet that sheweth her filthinesse in the sight of others as wee read in Ezek. 16. 24 25. Our bed is greene The word translated greene signifies to flourish to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vires ere be fruitfull and to waxe strong and of force it is not so much meant of colour as of budding forth and flourishing like trees and plants in the time of spring when things are green and flourishing The word is often applyed unto men setting forth their flourishing and prosperous estate hence it is said in Iob 15. 32. That a wicked man shall be cut off before his time and his branch shall not be greene That is his flourishing estate and condition shall end before his time for he shall not so exalt himself in prosperity as he had thought to have done And David speaking of the prosperity of the wicked saith I have seene the wicked in great power and spreading himselfe like a green bay tree Psal 37. 35. That is fresh and flourishing as Nebuchadnezzar said I was at rest in my house and greene or flourishing in my Palace And David speaking of his prosperity likeneth himselfe to a green or flourishing olive-tree in the house of God Ps 52. 8. Now by this comparision or similitude of a bed by which the Church became so flourishing and fruitfull we may understand 1. The flourishing fruitfull increasing condition of the Saints who shall bring forth fruit in old age they shall be fat and greene or flourishing Psal 92. 14. That is they sprout or grow up in stature and fruitfullnesse through the blessing of God and the increasings of his grace in whose house they are planted according to that of the Apostle in 1 Cor. 3. 6. I have planted Apollo watered but God giveth the increase The Saints are fruitfull in every good worke and increasing in the knowledge of God Col. 1. 6. 10. or 2. We may understand it of the spirituall increase of the faithfull which are begotten by the seed of the word Christ by the power of his word and Spirit soweth the seed of his word the Saints as the ground receive the seed into the midst of their hearts by which means they as spirituall Sons and Daughters are begotten unto Christ Thus we have it in Psal 45. 16. Instead of thy fathers shall be thy children whom thou mayest make Princes in all the Earth This is meant of the succeeding Christians that by the immortall seed of the word are begotten to Christ and his Church he being their Father Isa 9. 6. And so is that heavenly Jerusalem which seeketh her salvation not by the first Covenant of the Law but by the second of the Gospell which is said to be above because it hath its Originall from Heaven shee is called the Mother of us all Gal. 4. 26. For as Sara was the Mother of Isaac the true and proper Heir of his Father Abraham so is this Heavenly Jerusalem to wit the Church of Christ the mother of all the faithfull who are Heirs of the Kingdome of Christ We may take either or both of these Interpretations Now according to the first if we take the meaning of these words for the fruitfull and increasing condition of the Saints in the knowledge of God and in the graces of his Spirit Observe First That the Saints
in Christ hath beautified his beloved Spouse My love or my fellow-friend my Companion so named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pavit comedit med of feeding together and so participating each of others good or evill This title Christ often giveth to his Spouse in this Song as in Chap. 1. 15. 2. 10. 5. 2. c. The doubling of the word by an usuall Hebraisme implyes that shee was exceeding beautifull and eminently glorious it doth not onely set forth the vehemency of Christs affection and love towards his Spouse but also the excellency of the Church it selfe in that Christ can as it were find no words sufficient to expresse the same her beauty being so great both outward and inward and also excellent in both respects This beauty and fairnesse of the Church hath been spoken of in Chap. 1. 15. therefore I shall speake but briefly of it onely something to the present occasion of repetition The Church was called forth in the former Chapter to behold her Kings Coronation and Nuptialls and here is prevented of an Objection which secretly might be made on her part The Objection is this Should I one that am so poore and unworthy come into the presence of such a stately King as Christ who was typified by Solomon in respect of his glory This Objection Christ takes away in saying Behold thou art faire my love Hence Observe That the Saints have a peerlesse beauty and purity communicated to them from Jesus Christ By the communication of this beauty and grace they are the Jerusalem spoken of in Revel 21. 2. which comes downe from God out of Heaven prepared as a Bride trimmed for her husband and is free with her Children Gal. 4. 26. into the communion whereof there can really enter no uncleane thing neither whatsoever worketh abhomination or lies Revel 21. 27. By this grace the Saints are Temples of the holy Spirit the Tabernacle of God with men The Spouse of Christ is faire and the fairest grace is a transcendent good all the excellency of civility and morality is nothing in comparison of it The Church is faire in her head Christ being his mysticall body and therefore is of a pure composition made holy and gracious by the spirit of grace It will be Objected How can this be spoken of the Church here on Earth in which condition even the best have great deformities I Answer The Lord looks upon his Church not onely as shee is but also as he meanes to make her hereafter even all glorious and beautifull Againe he looks on her not onely as shee is in her selfe but as shee is in himselfe that is washed and cleansed from all impurity and also decked with his glory Thus we have the praise in generall now it followeth to consider of the praises in particular We have the praises of the Church in particular by describing a peerlesse or matchlesse woman from the face to the breast part He mentioneth seaven particulars the Eyes Haire Teeth Lips Temples Neck and Breast The number of seaven is often the number of perfection as appears Rev. 5. 6. where Christ is likened to a Lamb with seaven hornes and seaven eyes which are the seaven spirits of Grd. Now by the seaven parts thus enumerated are meant the manifold and plentifull measure of graces bestowed on the Saints they being made partakers of all heavenly blessings in Christ as the Apostle saith Hence Observe That the Saints have a compleat and full supply of all grace and beauty from Christ This is that for which the Apostle giveth thanks in behalfe of the Corinthians namely that they were enriched by Christ and came behind in no gift 1 Cor. 1. 5. 7. We must know that all the Saints are knit together by one spirit and doe make but one mysticall body in Christ 1 Cor. 12. 13. So then as there be in the naturall body of a man diverse Members which according to their severall gifts have diverse functions and operations so the holy Spirit ascribeth the like to the mysticall body as the Apostle sheweth at large 1 Cor. 12. Secondly Observe That the Saints are beautifull in all parts Christ doth particularize every part giving praise to every member That beauty must needs be very rare and excellent which ariseth from the comelinesse of all parts If one part be comely and another deformed then there is no perfect beauty but the Church justified and sanctified in Christ is glorious in all parts Now followeth the particular parts The first and second particulars doe lye in the following part of this verse The first uttering the state of her Eyes the second shewing the condition of her Locks Thou hast Doves eyes within thy Locks c. Now the eyes of the Spouse are here commended by comparing them to the eyes of Doves which are chast full cleare beautifull to looke upon and the like Some understand by these eyes the Pastors and Teachers of the Church because they are to give light to the whole body through the Heavenly and pure doctrine and so it may be taken here for in the old Testament the Prophets were called Seers 1 Sam. 9. 9. but I rather take it in this place that the eyes are the faith of the Saints for by faith they looke up to the Lord and behold things invisible Heb. 11. 27. And they have by faith the eyes of their understanding opened to know what is the hope of their calling Ephes 1. 18. Hence Observe That the eye of faith is very chast simple and beautifull in the eyes of Christ The Apostle tells us it is impossible to please God without faith Heb. 11. 6. Therefore with the eye of faith he is much delighted By faith the soule seeth him who is invisible Heb. 11. 27. The eye of faith hath respect to the holy one of Israel Isa 17. 7. And it doth observe the wayes of the Lord according to that saying in Prov. 23. 26. My Sonne give me thine heart and let thine eyes observe my wayes Who would not be glad to cast up such an eye to the Lord as he may be delighted withall as with an eye that is simple chast and beautifull The next clause followeth Within thy Locks Some read it from within or through thy Locks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inde niphil quod significat ligatus conjunctus Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per metaphoram atque id in pihel tantum de pilis eapitis barbae which are so called in the Hebrew of binding because womens locks are seemly and modestly bound up and covered The covering of women was a signe of their subjection to their Husbands 1 Cor. 11. It is also a signe of modesty and shamefastnesse Some would have the words signifie that the locks of Haire hang downe so as the eyes doe appeare from within them And others are of the mind that he saith Beside thy locks or as it were thy locks removed However we take it this is
we may read How beautifull are thy goings c. Sometimes by the feet are meant sound affections as in Eccles 4. but here we may take it for her obedience and faith and walking in the truth being now set free by the Sonne as in John 8. 32. walking in the liberty of Christ Gal. 5. 1. And it 's added How beautifull are thy feet with Shooes To goe bare-footed was a signe of Captivity and affliction Isa 20. 4. 2. Sam. 15. 30. And when the Lord mentions his favours to the Church he saith I shod thee with Badgers skin Ezek. 16. 10. The feet of those that preach the Gospell are said to be beautifull Rom. 10. 15. So here the Spouse in her returne to Christ is said to be also beautifull being as it were shod with the preparation of the Gospell Ephes 6. 15. By the knowledge and obedience of which she is set in the way of Christ whereby her feet and goings are beautifull and glorious Hence Observe That the Saints in their returning to and walking in Christ are very beautifull and glorious in their goings It is a glorious thing to walke in Christ to walke in the Spirit those that thus walke are said To make straight paths for their feet Heb. 12. 13. Sin is called our owne wayes and crooked wayes that are not good but to walke in Christ and in the spirit is to walke in beautifull paths When we walke in darknesse and bondage we walke as it were without shooes bare-footed but when we walke in the knowledge and counsell of God then we walke as it were with shooes being shod with the preparation of the Gospell Thus much for the glory of her walkings her honour is yet further set forth in that it 's said O Princes Daughter The Hebrew Bath-nadeb signifieth Daughter of the beautifull or Of the Prince or noble then we may read O bounteous Princes Daughter Princes are named bountifull as being free liberall and willing to doe good to others To be a Sonne of Belial is to be of a wicked disposition Deut. 13. 13. And to be the Sonne of a Noble is to be of an ingenuous and noble disposition Eccles 10. 17. Hereby is noted that the Spouse is of a Noble race of a free disposition ready to communicate to others of the grace she hath received Hence Observe That the Saints are of a noble parentage and disposition These are they which are not borne of blood nor of the will of man nor of the flesh but of God John 1. 13. The Spouse is called the Kings Daughter Psal 45. The word which dwelleth in us is called the word of the Kingdome because it brings a Kingdome with it and the Saints are called Children of the Kingdome The Kings Daughter is to be borne not according to the flesh but according to the promise like Isaac which was Heire to Abraham in his house whereas Ishmael and his Mother were cast out of doors The Apostle affirmeth that the Saints are not Children of the Servant but of the free woman And John saith We are born of God and his seed remaineth in us 1 John 3. 9. As by seed man is borne of carnall conception so by the Spirit he is born of spirituall regeneration And as the Saints are of an honourable birth so they are of a noble ingenuous disposition they are free and ready to communicate When the restauration of glory is promised to the Church it is said that Nabal the foole or vile person should no more be called Nadib liberall or bountifull Isa 32. 5. That is the fool or vile person shall no more be called a Prince or one that is bountifull but he shall be called such as he appears to be in his Villany Thus much for the commendations of the feet of the Spouse with the Epithite given her O Princes Daughter now followeth the praise of her Thighs in the next words The joynts of thy Thighs are like Jewells the worke of the hands of a cunning work-man The Originall word here Translated joynts is not found elsewhere in Scripture it signifieth turnings or things that doe compasse about Some understand it of the Girdle wherewith the Spouse was girded which they did use to weare in old time lower by much then we doe even upon their Thighs as appears by Psal 45. 3. Or about the loynes as Mat. 3. 4. And the Apostle useth the same phrase when he saith Gird up the loynes of your mind and be sober 1 Pet. 1. 13. And Paul exhorteth to have Our loins girded about with truth Ephes 6. 14. But we may rather take the Thighs to be the bones that turne and move in the hollow of the Thighs these may be taken for the whole Spouse and all her parts every part having in it comelinesse beauty glory and strength noting the upright goodly and glorious stature and gesture of the Spouse who walketh in a due and comely posture These her Thighs Are like Jewells Jewells are very fine and costly if we refer it to the Girdle it shews the finenesse and sumptuousnesse of it but if to the Thighs then it notes they were neat and comely It 's added The worke of the hands of a cunning work-man The Hebrew Aman signifies fidelity and skillfullnesse in his workmanship So we may read it The worke of the hands of a cunning Artificer or faithfull Craftsman this is added to note the excellency of the work or frame of the Spouse even like unto Jewells that have most cunning and curious workmanship bestowed upon them such is the glory comelinesse and beauty of the Spouse and of her particular members Hence Observe That the frame and proportion of the Spouse with all her particular members is very beautifull and glorious It 's like the curious workmanship of some cunning Artificer in Jewells and precious stones curiously cut and wrought out The Churches proportion gesture stature walkings and conversations is the divine and gracious workmanship of God The worke of his hands Isa 60. 21. So that God himselfe is the chiefe Artificer to frame this heavenly work upon the soul As Bezaliel and Aholiab were filled with the Spirit of God in wisdome understanding knowledge and Workmanship to find out curious works to worke in gold and silver and the art to set stones for the making of the Tabernacle and the Mercy-seat and Aarons Garments So the Lord by his glorious Spirit doth make his Spouse a more beautifull frame then Aaron was by that divine work of Spirit life and glory that he frames and sets up in the soules of his It followeth VERS 2. Thy Navell is like a round Goblet which wanteth not liquor Thy Belly is like an heap of Wheat set about with Lillies THe Spouse being before commended for her walking in the Gospell and in the truth of Jesus she is now further praised for her propagating the glorious truth to others and therefore she is here compared to a woman conceiving and nourishing her