The Mystery of the Marriage Song, Exposition · Verse 16
VERS. XVI. In stead of thy Fathers ſhall be thy Children, whom thou mayeſt make Princes in all the Earth.
THe word here (as ſome Expoſitors obſerve*Engliſh Annot. Ainſworth. Dixon in loc.) is of the Maſculine Gender, and ſo applyable to Chriſt the King, yet ſometimes it is applyed to the female ſex, Numb. 27.7. 1 Kings 22.17. 2 Chron. 18.16. and ſo it may be referred either to the Bride, or to the Bridegroom; either to the Church, or to Chriſt, and accordingly it affords ſeverall Inſtructions.
Inſtead of thy Fathers ſhall be thy Children.
If we apply theſe words to the Church or Bride, then we may Note.
Obſerv. 1 That the Church of Chriſt hath no cauſe to glory in her Progenitors after the fleſh, The Church hath no cauſe to boaſt of her naturall Progenitors, but rather of her ſpirituall Children.but rather in thoſe ſpirituall Children which ſhe travelleth with, and bringeth forth to Chriſt by the Miniſtry of the Goſpel, Gal. 4.19. Iſa. 66.8, 9.
Spirituall Jeruſalem is called the mother of us all, Gal. 4.26. which beareth and bringeth forth Children that ſhall enter into the Kings Pallace, and have the Beatificall Viſion of the face of God. I held him, and would not let him goe (ſaith the Spouſe) till I had brought him into my mothers houſe, and into the Chamber of her that conceived me, Cant. 3.4.
This Jeruſalem which is the mother of us all, was figured by Sarah, the free woman; the Chamber in which ſhe conceiveth her Children, is outwardly the Ivory Palla…es, or Aſſemblies of the Saints, and inwardly it is the heart and conſcience, in which Chriſt is formed, and faith dwelleth, Rom. 10.10. Epheſ. 3.16, 17. Gal. 4.6. Nor is this Jeruſalem a particular Church, but the univerſall Church of Chriſt, Heb. 12.22.
Neither Jewes nor Gentiles have cauſe to boaſt of their Progenitors according to the fleſh;Neither Iewes nor Gentiles ſhould boaſt of fleſhly priviledges. Henceforth (ſaith the Apoſtle) know we no man after the fleſh, &c. 2 Corinth. 5.16, 17.
Firſt, Not the Jewes, for God did not chooſe this people becauſe they were a greater or better people then others (for naturally they were the moſt ſtubborn, ſelf-willed, inconſiderable people upon the face of the earth) but becauſe the Lord loved them, Deut. 7.7, 8. It was ſpoken to the Church of the Jewes (as well as the Gentiles) Thy birth and thy Nativity is of the Land of Canaan, thy father was an Amorite, and thy mother a Hittite, &c. Ezek. 16.3, 4, 5, 6. Let not the Jewes boaſt that they are Abrahams ſeed, for God is able of the very ſtones to raiſe up Children to Abraham, Mat. 3.9. He is not a Jew that is one outwardly, neither is that Circumciſion which is outward in the fleſh, but he is a Jew which is one inwardly, Rom. 2.28, 29. They are not all Children, becauſe they are the ſeed of Abraham, but in Iſaac ſhall thy ſeed be called. They that are the Children of the fleſh, are not the Children of God; but the Children of the Promiſe are counted for the ſeed, Gen. 21.12. Rom. 9.7, 8. Gal. 4.29. Iohn 8.37. compared with v. 44. In the Kingdome of Chriſt there is neither Greek nor Iew, circumciſion nor uncircumciſion, Barbarian, Scythian, bond nor free, but Chriſt is all and in all, Col. 3.11.
And again, when the Iewes are converted,Of the reſtauration of the Iewes. and the vaile taken from off from that Nation, they ſhall have no cauſe to boaſt of any priviledge in the fleſh, the Spirit of the Lord ſhall rent the vaile, and turn their hearts to God, 2 Cor. 3.15. There ſhall come out of Sion the deliverer, and he ſhall turn away ungodlineſſe from Iacob, Rom. 11.26. It ſhall be beyond their expectation, yea they will be as in a dream when the Lordworketh their deliverance. Thus it was with them in the Type, when they were delivered from the Babyloniſh Captivity, and thus it will be with them when they are delivered out of their preſent Captivity. Before ſ…e travelleth, ſhe ſhall bring forth: who hath heard … ſeen ſuch a thing? ſhall the earth be made to bring forth in one day? ſhall a Nation be born at once? Iſa. 66.7, 8. It ſhall come to paſſe that before they call God will anſwer, Iſa. 65.24.
Secondly, As the Iewes have not, ſo much leſſe have the Gentiles cauſe to boaſt of naturall priviledges, and of their Progenitors after the fleſh: Boaſt not againſt the branches, but if thou boaſt, thou beareſt not the root, but the root thee, Rom. 11.18. The Gentiles in compariſon of the Iewes are ſaid to be barren, unfruitfull, deſolate, Iſa. 54.1. Gal. ….27. God will call them a people that were not … people, and her beloved that was not beleved, Iſa. …5.5. Rom. 9.25, 26, 30. 1 Pet. 2.2.10. We were that wild Olive which was graffed into the good Olive Tree contrary to nature, Rom. 11.17, …4. Dogs, Mat. 15.24. Aliens from the Commonwealth of Iſrael, Strangers from the Covenant of Promiſe, having no hope, and without God in the world, Epheſ. 2.12. What were our Progenitors … this and other Nations in former times? were they not brutiſh and groſſe Idolaters, and worſhippers of Devils, ſtocks, and ſtones, having not ſo much as the face of civility, much leſſe of Religions. And what are we (their Children) but monuments of Gods free grace and mercy?
Ʋſe. 1 THis may Reprove thoſe Chriſtians that ſtand ſo much upon their pedigree and deſcent (a… ſpringing from ſuch a Noble ſtock and family) and hereupon carry their Creſts high, and inſult ove… their poor Brethren. This indeed may have ſome place in civil, but none in Religious concernments, James 2.1, 2. And truly it argueth n… ſmall ignorance, pride, and want of mortification thus to glory in a fleſhly priviledge. Alas! wha… doe the beſt and nobleſt among men receive by natural deſcent from their Progenitors, but ſin an… guilt and matter of condemnation? Rom. 5.12, 14, 15, 16, 17. King David acknowledgeth tha… he was conceived in ſin, and brought forth in in… quity, Pſal. 51.5. That which is born of the fleſh is fleſh, John 3.6. Thoſe are the truly Noble one who have the Spirit of glory in them, and perform Noble acts, who are new men, ſpirituall men, bor… again of the word and Spirit of Chriſt, by which they are made Princes throughout the world (… it followeth in the latter part of this Verſe.)
That was brave reſolution and carriage of th… Noble Martyr, who would not have his perſecutor ſpare him for his Noble deſcent, for it was not th… blood of his Anceſtors, but the blood of Chriſt tha… made him truly glorious. And the good Empero… who rejoyced more that he was a true Member … the Chriſtian Church, then that he was Emper… of the world.
If any have received more ſpiritual light an… priviledges then others, let fleſh be ſilent, and … that glories let him glory in the Lord, 1 Cor. 1.3… Jer. 9.23.
Ʋſe. 2 Again, Seeing we have no cauſe to glory in o… Anceſtors after the fleſh, but rather in thoſe ſpirit… Children which the Church brings forth to Chriſt by the Miniſtry of the Goſpel. Let Parents, and every Chriſtian in his place, but eſpecially the Preachers of the Goſpel, endeavour the converſion of ſinners to God, that he may have many Children, not altogether reſpecting the edification of thoſe within, but alſo having a tender regard to the converſion of thoſe without.
And O! that God would bleſſe the labours of his Servants for this end, that they may ſee the fruit thereof in a multitude of Converts. That in the beauties of holineſſe Chriſt may have the dew of his youth, more then the womb of the morning, as it is promiſed, Pſal. 110.3. They that turn many to Righteouſneſſe, ſhall ſhine as Stars for ever and ever, Dan. 12.3. Alwayes remembring, that though Paul plant, and Apollo water, yet it is the Lord onelyonly that giveth the increaſe, 1 Cor. 3.6. And it is from the Lord that our fruit is found, Heb. 14.8.
Quaer. But have the Children of believing Parents no more priviledge then the Children of unbelievers, ſince none have cauſe to glory in their Progenitors after the fleſh?
Anſw. 1. In reſpect of naturall Generation, The Children of the faithful have more priviledge then others, not by naturall generation, but by Gods Covenant.the Children of the godly as well as others, are the Children of wrath, Eph. 2.2. Rom. 9.8. John ….5, 6. Rom. 3.9.
But ſecondly, By the gracious Covenant and Promiſe of God, the Children of the faithfull are more priviledged then others; God hath taken our little ones into Covenant, and promiſed to be the God of our ſeed, and to circumciſe their hearts, ſo that they ſhall love the Lord, Gen. 17.7. Deut. …9.10, 11, 12, 13, 14, 15. Deut. 30.6. The Promiſe belongs to them, they are holy, and muſt be brought to Chriſt, becauſe of ſuch is the Kingdome of Heaven. See Acts 2.39. 1 Cor. 7.14. …ark 10.14.
The Covenant bleſſing which was upon the believing Jewes and their Children, is come upon the believing Gentiles, and their Children; and when the Iewes are called (though they have no cauſe to boaſt of naturall priviledges, yet) their Converſion ſhall be by virtue of the Covenant of grace made with their Anceſtors, and their children ſhall be as before; ſee Gal. 3.14. Rom. 11.17, 25, 26. Ier. 30.20. Luke 1.72.
Gods gracious Promiſe is that portion which enricheth us and our Children, without which we have no viſible ground of hope concerning them. But though we and our ſamilies be not ſo ſtedfaſt with God as we ſhould be, yet the Lord will remember his everlaſting Covenant ordered in all things and ſure; this is all our deſire and ſalvation, 2 Sam. 23.5. Luke 1.78. And truly, if we could but improve the Covenant more by ſaith for our ſelves and little ones, we ſhould have more comfort concerning them, and diſpute leſſe about the ſeale of the Covenant, whether it belongs to them, or no. A faithfull and ſpirituall improvement of the Covenant of grace, is the beſt way to ſilence and put an end to controverſies of this nature; and this we ſhall find after all our tedious and quarrelling diſputes (which for the moſt part ariſe from unbelief.)
Again.
[Inſtead of thy Fathers ſhall be thy Children.]
The Church might Object, That if ſhe deny her ſelf in her naturall kindred and relations (as indeed we ſhould forſake father, and mother, and all for Chriſt) ſhe would then be in a moſt deſolate forlorn condition, as that woman is, who forſakes her fathers houſe when ſhe is married, no, but ſhe ſhall not be deſolate, for, inſtead of her fathers, ſhall be her Children. Hence Obſerve.
Obſ. 2 That what loſſe ſoever the Church ſuſtaineth by forſaking the world, Chriſt makes up the loſſe of naturall friends abundantly in himſelf.and narurall Relations for Chriſt, it is abundantly (and that upon the beſt account) ſupplyed unto her by Chriſt.
Though the Church deny her ſelf in her naturall Relations, yet ſhe ſhall have ſpirituall friends, relations and Children which will counterballance the other loſſe, yea, which will be more for her comfort.
This Prophecy (if applyed to the Church) may have ſpeciall reference to the Church of the Gentiles, to whom the Lord hath made many rich and precious promiſes that ſhe ſhall flouriſh and abound in ſpirituall branches, and fruits. One ſhall ſay I am the Lords, and another ſhall call himſelf by the name of Iacob, and another ſhall ſubſcribe with his hand unto the Lord, and Sirname himſelf by the name of Iſrael, Iſa. 44.5. yea, they ſhall flock as Doves to the windowes; ſee Pſa. 22.27, 29. Iſa. 35.1, 2. Iſa. 49.6. Iſa. 65. God is the father which begetteth, and the Church is the mother that bringeth forth ſpirituall fruit to Chriſt by the ſeed of the word and Spirit.
It followeth.
[Whom thou mayeſt make Princes in all the Earth.]
The Spouſe ſhall be no looſer by Chriſt, though ſhe incur the diſpleaſure of naturall friends and relations (and thoſe great and rich and honourable in the world) for, her Children ſhall be raiſed to a higher dignity then her great Progenitors after the fleſh.
Hence we may Note.
Obſ. 3 That the true Children of the Church are Princes indeed.Believers are Princes.
The Saints are the excellent ones in the earth, Pſa. 16.3. As for the great, and rich, and honourable ones of the world (if they be wicked) they are but vile and ignoble, not fit to be mentioned the ſame day with the Saints. Iacob as a Prince had power with God and men, and prevailed, Gen. 32.28. The Lord hath promiſed that Kings of people ſhall come of Sarah the free woman (who was a Type of the Church under the New Teſtament, Gen. 17.16. Gal. 4.23.) and that Kings and Queens ſhall be nurſing fathers and mothers to her, Iſa. 49.23.
I ſhall not further apply this Verſe to the Church, …or it is conceived (and not without ground) that both this and the latter Verſe may be more congruouſly applyed to Chriſt the Bridegroom, whoſe honour and exaltation is chiefly aimed at in this Song of …oves, and whoſe name ought to be comemorated above all other names, Phil. 2.9.
[Inſtead of thy Fathers ſhall be thy Children.]
If we refer this to Chriſt perſonall, then Obſerve.
Obſ. 3 That though Chriſt had but a mean outſide, Though Chriſt was obſcure in reſpect of his natural kindred, yet he is glorious in his ſpiritual Allies and Relations.and was obſcure in reſpect of his kindred and parentage after the fieſh (there was no beauty nor comelineſſe in him that he ſhould be deſired, Iſa. 63.2, 3.) yet what was wanting herein, is abundantly made up in the Majeſty and glory of his Divinity; and not onelyonly ſo, but alſo in that Divine nature, ſpirituall beauty and riches which he communicates to his Children.
Chriſt derived no excellency from his Progenitors after the fleſh, but he communicates a Divine excellency to his ſeed after the ſpirit; therefore if hitherto we have known Chriſt onelyonly after the fleſh, yet henceforth let us know him ſo no more. He that is in Chriſt is a new Creature; old things are paſt away, behold all things are become new, 2 Cor. 5.16, 17. Again.
[Whom thou (to wit, Chriſt) mayeſt make Princes in all the Earth.]
Obſ. 5 Obſerve.It is onelyonly from Chriſt and not from themſelves, that the Saints are Princes.
That it is onelyonly by and from Chriſt (and not from themſelves, or any acts of theirs) that the Saints are made Princes, and of the ſeed and blood Royall.
This great dignity is derived to us from Michael the great Prince, who appeareth for the Children of the Church, Dan. 12.1. and pleadeth their cauſe.
Now that the Saints are Princes by and through Chriſt, is domonſtrated.They are Princes. 1 By their redemption.
1 Demo. From their Redemption by the blood of Chriſt, Eph. 1.7. who hath loved and waſhed his people from their ſins in his own blood, and made them Kings and Prieſts to God the father, and they ſhall reign on earth, Rev. 1.5. Rev. 5.10. Rev. 20.6. By Chriſt we are made a Royall Prieſthood to offer up ſpirituall ſacrifices acceptable of God through him, 1 Pet. 2.5, 9.
2 The birth and Originall of the Saints is Princely and noble; every true believer is of the blood Royall, 2 By their ſpirituall birth.heaven born, Iohn 1.13. Ieruſalem is from above, and cometh down from Heaven, Gal. 4.26. Rev. 21.2. The Saints are a Royall ſeed, the ſeed of God, Mal. 2.15.
3 They are endowed with a Royall Princely diſpoſition, a noble heroick ſpirit,3 They have a royal Spirit. God having put his own Spirit into them, Heb. 8.10. whereby they are rayſed above the Principles of corrupt Nature.
'Tis a wretched ſlander of Machiavell, That Religion emaſculates the ſpirit of a man, and makes him mopiſh; whereas there is nothing that doth truly enoble the ſpirit of a man, but grace. David prayed that God would uphold him with his free ſpirit, Pſa. 51.12. Some Tranſlators tender it, Thy Princely ruling Spirit; this Spirit (and not outward honours and dignities) was that which rendred David truly Royall. Such as are made free and willing in the day of Chriſts power by this Princely ruling Spirit, are a Princely people. The Princes of the people (or as it is varied in the margent, The Voluntiers of the people) are gathered unto the people of the God of Abraham, Pſa. 47.9. Pſa. 110.3.
4 They are made conformable by Chriſt,4 They are conformed to a Royal Law. both in heart and practice, to a Royal Law, James 2.8.
5 They are clothed with Royal Apparel, of which have ſpoken from v. 13. As Queen Eſther when ſhe went into the Kings preſence,5 Clothed with Royal Apparel. was arrayed with Royal Apparel, ſo ſhall the Saints appear before the Lord in their Royal Robes. Thus it ſhall be with every man and woman whom the King delighteth to honour, Iſa. 5.1. Iſa. 6.9.
6 The Lord affords his people Princely fare, 6 Fed with Princely fare.royal dainties, Gen. 49.20. Manna from Heaven, the bread of God, his own fleſh, which is meat indeed, and his own blood, which is drink indeed, John 6.27, 33. 51, 53, 54, 55. They ſit at his Table, and eat of his dainties, Cant. 1.12. Luke 22.30. Cant. 5.1. They are brought into the Kings Wine-ſeller, and refreſhed with his flagons, Cant. 2.4, 5. for them is provided a feaſt of fat things, of wine on the lees, Iſa. 25.6.
7 They have Princely Company; 7 They have Princely Company.God himſelf the Father, Son, and Holy Ghoſt, having communion with them. We write theſe things to you (ſaith the Apoſtle) that ye may have fellowſhip with us, and truly our fellowſhip is with the father, and the Son, and the holy Ghoſt, 1 John 1.3. 2 Cor. 13.14. And is not here good company? Chriſt comes in to his people, and ſups with them, and they with him, Rev. 3.20. He will manifeſt himſelf, and not leave them comfortleſſe, but will come to them, John 14.18, 21. They have alſo the Company of the glorious Angels, who are Princes, Dan. 10.13. And of the ſpirits of juſt men made perfect, Heb. 12.23. Behold all that are of this company are Kings and Queens, a Senate of Kings, as it was ſaid of the Roman Councel.
8 They are Citizens of a Princely Royal City. 8 They are Citizens of a Princely City.Rabbah is called the City Royal, 2 Sam. 12.26. becauſe the King did ordinarily reſide, and keep his Court in it. The Saints belong to the Royal City and Pallace of Heaven; Our converſation (ſaith the Apoſtle) is in Heaven, we are free Denizens of that Royal City, foreign.Phil. 3.20.
9 Chriſt entitleth them to Princely and Royall Victories, 9 Entitled to Princely Victories.having overcome and vanquiſhed for them ſin, 1 John 3.8. Satan, Col. 2.15. Heb. 2.14. Death, Hoſ. 13.14. 1 Cor. 15.57. and the world, John 16.33. and enabling them (by faith) to overcome and triumph: So that thorough him they are more then Conquerors, Rom. 8.37. As Joſuahs Captaines trode upon the neeks of the five conquered Kings, Joſh. 10.24. So the Saints through Chriſt doe tread upon the necks of their enemies, corporall and ſpirituall
10 Laſtly, 10 A Royal Crown is laid up for them.Chriſt hath provided for his people a Princely Crown, and Royal Diadem, as a glorious emblem of their victory. The twenty four Elders were clothed with white Robes, and had on their heads Crowns of gold, Rev. 4.4, 10. Rev. 2.10. 2 Tim. 4.8. And it is promiſed, that the Saints ſhall be a Crown of glory, and a Royal Diadem in the hand of the Lord, Iſa. 62.3.
Quae. Wherein ſhould the Saints ſhew forth the nobleneſſe and Princelineſſe of their ſpirits?In five things eſpecially the Saints ſhould manifeſt the Princelines of their ſpirits.
Anſw. I will only mention five particulars.
I. The Saints ſhould act freely for God, and have their ſpirits enlarged, and at liberty for and in his ſervice, Where the Spirit of the Lord is, there is liberty, 2 Cor. 3.17. A free voluntary ſpirit is a Princely ſpirit; God loves a freewill offering. David bleſſed the Lord for giving him, his Princes and people,1 In acting freely for God. a heart to offer up ſo freely and willingly towards the building of the Temple, 1 Chron. 29.6, 14. Exod. 35.21. The Saints ſhould work for God willingly and freely, from a ſpirit of love and adoption, not in a ſervile way, expecting wages for their work, not indenting and playing the huckſters with God (as hypocrites doe) A man of a gallant and Princely ſpirit will doe noble and heroick acts in love to virtue, without expecting a Reward.
II. We ſhould ſhew forth the true nobleneſſe and Princelineſſe of our ſpirits,2 In following the Lord fully. in following the Lord fully, though the way wherein he walks, be full of briars and thorns, full of hazards and troubles to the outward man. Agrippa was perſwaded (almoſt) to be a Chriſtian, Acts 26, 28. but he came not off ſully and altogether. Thus it was alſo with the young man in the Goſpel, Mat. 19.21. But on the contrary, Joſhua and Caleb followed the Lord fully (throughout the wilderneſſe) being men of excellent Princely heroick ſpirits, Numb. 32.12. They did not look back to the fleſh pots of Aegypt, nor were they cowardly and unbelieving, like the reſt of the Iſraelites, who were men of low and ſordid ſpirits. That is a true heroick ſpirit which followeth the Lord fully, and in this regard Daniel and Nehemiah were men of excellent choyce ſpirits.
III. We ſhould manifeſt the Princelineſſe of our ſpirits in utterly refuſing to be in bondage to the Enemies of God and his people;3 In denying the luſts of the fleſh and the world. I mean Satan, the fleſh, and the world, as others are, 2 Pet. 2.19. We ſhould bid defiance to every luſt, and to every baſe ſinfull courſe and complyance. Thus will a true Chriſtian doe; the Son having made him free, he is free indeed, John 8.36. Rom. 8.23. and will come no more into bondage; he ſcorns to be a ſlave to ſin, which he counts the greateſt ſlavery: And for the riches and honours of the world, he contemnes and tramples upon them as infinitly below Chriſt (when they come in competition to him. So did the Martyrs, and this argues a true nobleneſſe and Princelines of ſpirit.
IV.4 In ſuffering joyfully for Chriſt. In bearing reproaches and afflictions for Chriſt and his cauſe, not only patiently and meekly, but couragiouſly and joyfully. For a man to count it all joy when he falls into manifold Tribulations, James 1.2. ſhewing forth both excellent wiſedome and undanted courage in the midſt of afflicters. Such a man hath the ſpirit of glory reſting upon him, 1 Pet. 4.14. even that ſpirit which reſted upon Chriſt in his ſufferings; whereas on the contrary, if a man faint in the day of adverſity, it is becauſe his ſtrength is but ſmall, Prov. 24.10.
V. Laſtly, 5 In overcoming evill with good.The Saints ſhould manifeſt the Princelineſſe of their ſpirits, in loving and doing good to their enemies, paſſing by injuries and abuſes, and overcoming them with kindneſſe. This may be judged by the men of the world to be puſilanimity, and cowardize. But it is an Argument of a truly noble and brave ſpirit, to doe good for evill. 'Tis the honour of a man to paſſe by an offence. We find that Philip of Macedon, Julius Caeſar, Auguſtus, and other Princes, were as famous for paſſing by injuries, and heaping favours upon their enemies, as for their victories in the field. In the former they ſhewed as much, nay more true valor in the latter; it was only a morall virtue in them, but in the Saints it is a Chriſtian virtue, a fruit of the Spirit of grace dwelling in them. None but they can paſſe by injuries, and doe good in a Goſpel way; therefore none are of ſuch a Princely Spirit as they, being herein conformable to their head, loving as Chriſt loved, and forgiving as he forgave them, Eph. 5.1, 2. All the virtues and excellencies of the moſt famous Heathens and exacteſt Moraliſts, were but ſhadowes of virtue if compared with the Chriſtian virtues of the Saints, who are made Princes by Chriſt.