The Intercourses of Divine Love Betwixt Christ and His Church, Sermon 1
Sermon I.
Cant. 1. 2, 3. Let him kiſs me with the kiſſes of his Mouth: for his loves are better then Wine. V. 3. Becauſe of the ſavour of thy good Ointments. Thy name is as an Ointment poured forth: therefore do the Virgins love thee.
I Have obſerved in my prefatory diſcourſe, that ſome have fancied that this Book is called The Song of Songs, becauſe it contains ſeveral Songs in it: It is in our Bibles divided into 8 Chapters, and by Interpreters into ſeveral periods, according to their particular fancies. Ludovicus De Ponte conceives, as I ſhewed you, that the two firſt Chapters contain a Breviary of all the reſt: and as an evidence of it, alledgeth the ſame cloſe both of the ſecond, and eighth Chapter: and from the third Chapter he thinks there begins a repetition of the ſame ſpiritual myſteries, under new Metaphors, whether that notion (in the extent of it) be true or no: doubtleſs the two firſt Chapters contain much ſpiritual Doctrine, informing us in the near communion betwixt the Lord Jeſus Chriſt, and the believing Soul. A learned Interpreter diſtributes this Chapter into two parts, the firſt he calls Prooemium, a Preface, the ſecond Colloquium, a Conference betwixt the two great Interlocutors in this ſpiritual diſcourſe.
In the former you have two things. 1. A Prayer. 2. An Apology. The firſt in v. 1, 2, 3, 4, 7. The ſecond (as a Parentheſis) v, 5, 6. The Prayer conſiſteth of three Petitions, each of which is urged by ſuitable arguments. The firſt petition is v. 2. Let him kiſs me with the kiſſes of his Month. The ſecond, v. 4. Draw me. The 3d is v. 7. Tell me O thou whom my Soul loveth, &c. where thou feedeſt, where thou makeſt thy flocks to reſt at noon. The further diſtribution of the Chapter, and the ſeveral verſes in it, I ſhall leave, until I come in order to them.
My Text containeth the firſt Petition, with an argument annexed. The petition in thoſe words. Let him kiſs me with the kiſſes of his Mouth. The argument in the latter words, for his love is better then Wine. For the juſt underſtanding of the words, we muſt conſider, 1. Who it is that ſpeaketh. 2. To whom the Speech is directed. 3. what the import of the Petition is.
1.As to the firſt our Tranſlation puts it out of doubt, and it is as univerſally agreed amongſt Interpreters, that the Perſon ſpeaking is ſhe who throughout the whole Song bears the Perſon of the Spouſe, by which (having already rejected the notions of thoſe who underſtand Pharaohs Daughter, or the Shulamite, as alſo of thoſe who reſtrain it to the Jewiſh Church) muſt be underſtood; either the Church in the general, or the believing Soul in particular, who here ſpeaketh.
2.Either to the Bridegroom [the Lord Jeſus Chriſt] or to God, the Father of this Bridegroom, whoſe it is to bleſs us with all ſpiritual bleſſings, in and through him. Suppoſing the latter, the believing Soul directeth her requeſt, as her beloved directeth (when he commands us to pray, ſaying, Our Father.) If the petition be underſtood, as directed to the Lord Jeſus Chriſt: Let him kiſs me, is as much as, Do thou kiſs me. Vicem nominis ſupplet vis amoris, the force of her love ſupplyeth the omiſſion of his name (ſaith Lud. de Ponte.) It is a very uſual dialect of Scripture, to put the 3d Perſon for the 2d: ſo the Pſalmiſt: God be merciful unto us, and bleſs …us. But
3. Qu. What doth the Spouſe mean by Let him kiſs me with the kiſſes of his Mouth?
Some read it, He did kiſs me with the kiſſes of his Mouth. Thus the ancient Chaldee Paraphraſt. Bleſſed be the name of the Lord, who gave us his Law, written by the hand of Moſes his Scribe, who wrote it in two Tables of Stone; and ſpake with us face to face, as a man who kiſſeth his Companions: through the greatneſs of his love wherewith he loved us more than threeſcore, and ten Nations. But the ſtile of the Song is rather pathetical and optative, than hiſtorical and narrative: and it is rather referred to Chriſt as Mediator, than to God the Father, or the Lord Jeſus Chriſt, conſidered (only) as Godforeign over all bleſſed for ever; beſides that the Hebrew word (being in the future tenſe) referrs rather to the time to come, than to the time paſt, and I ſee no need of inventing a figure.
Luke 7. 38. Job 31. 27. Prov. 24. 26.There is a threefold kiſs, of which you read in Scripture. 1. The kiſs of the feet. Thus the penitent Woman, Luk. 7. 38. kiſſed her Saviours feet. 2. The kiſs of the hand, Job 31. 27. If my mouth hath kiſſed my hand. 3. The kiſs of the lips. Prov. 24. 26. and ſo in many other Texts.
The Schoolmen tell us of a ſeven-fold kiſs: a kiſs of 1. Love 2. Union. 3. Reverence and Honour. 4. Adoration. 5. Reconciliation and Peace. 6. Treachery, as Joab kiſſed Abner and Amaſa, and Judas kiſſed Chriſt. 7. Wantonneſs.
According to the uſages of ſeveral Nations, there were ſeveral ſorts of kiſſes, diſtinguiſhed by their objects, and ends, they were wont to kiſs the head, lips, cheek, ſhoulders, hands, backs, feet, of their ſuperiours, inferiours, and equals, and that for ſeveral teſtimonies, which yet (I think) are reducible to two heads:
1. Gen. 50. v. 1.For a teſtimony of honour, reverence, and ſubjection. Thus Parents were kiſſed by their Children: Jacob came near and kiſſed Exod. 18. 7.Iſaac, Gen. 50. 1. Joſeph fell upon his Fathers face, and kiſſed him. Thus Exod. 18. 7. Moſes went out to meet his Father in Law, and did obeyſance and kiſſed him, and Orpah kiſſed her Mother in Law: Ruth 1. 14.Thus the Perſians were wont (according to the differences of Perſons in reſpect of quality) to give differing kiſſes. Equals kiſſed one anothers lips, the Perſon who was but a little inferiour, kiſſed his ſuperiours Cheek. The lower ſort fell at their ſuperiours feet, and kiſſed them: Thus Idolaters ſhewed their reverence to their Idols, and the true Worſhipers of God were by this diſtinguiſhed.—They 1 Kings 19. 28. Hoſea 13. 2.had not kiſſed Baal, 1 Kings 19. 28. and the Idolaters in Iſrael, ſaid. Let the men that ſacrifice kiſs the Calves, Hoſ. 13. 2. Thus alſo we are commanded to kiſs the Son: leaſt he be angry, Pſal. 2. 12. which Jerome tranſlates: Purely worſhip the Son. This is now a kiſs wherewith we ought to kiſs Chriſt, but this is not the kiſs of the Text.
2. Oſculam amoris … Symboli…m. …illyr.Secondly, Kiſſes were uſed for a teſtimony of love, which ſometimes was hypocritical, and ſo the kiſſing deceitful, ſuch were the kiſſes of Joab and Judas, ordinarily real; which might be conſidered1. either as continued or interrupted. Kiſſes were 1. Uſed in token of continuing love; As appears by the ſeveral precepts of the ApoſtlesGen. 31. 55. 2. 2 Sam 14. 33. regulating the uſe of them, by a law of holineſs and chaſtity, Rom. 16. 16. 1 Cor. 16. 20: &c. Or 2. In token of renewed love and reconciliation. Thus Laban kiſſed Jacob upon their reconciliation, Eſau kiſſed Jacob, and David kiſſed Abſalom. Beza thus gives the propriety of this teſtimony in affection, Whereas our life lies in the breath which goeth out of our lips, and our Soul goes away, when our breath at laſt goes; the joining of the friends lips and mouths, ſignifies, Beza in 2. Hom. in Cant.that they are ſo dear each to other, that they could willingly unite Souls, (if it could be) and beſtow their lives each upon other.
The kiſs of the text, muſt needs be this. In teſtimonium amoris, for a teſtimony of love. But ſtill here remains a queſtion: whether ſhe deſires the kiſs of Reconciliation. 2. Or that which is a pledge of continuing love.
1.Thoſe who underſtand the firſt, confeſs a breach betwixt God, and his Creatures, which indeed there was made, in the beginning of the world, which breach is (as to the meritorious part) made up by the incarnation, death, and paſſion of Chriſt. Indeed there was an ancient Covenant of Grace concerning it, Gen. 3. revealed immediately,2 Cor. 5. 18. 19. Col. 1. 21. Eph. 2. 16. Dan. 9. 24. but I ſay it was done (quoad pretium) by the incarnation, and death of Chriſt according to thoſe Texts, 2 Cor. 5. 18, 19. Col. 1. 21. Eph. 2. 16. according to the prophecy, Dan. 9. 24. And (as to the particular application of that purchaſe) it is daily done by the Spirit of God, working faith in us, by which we are united to Chriſt. Now the queſtion is whether the Spouſe here beggeth;
1. Chriſts coming in the fleſh, being incarnate and dying for us, for the fulfilling of the eternal Covenant of Reconciliation, (to which ſome encline.)
2. Or, the kiſs of Juſtification; the actual reconciliation of the Soul unto Chriſt, and application of Chriſt to the Soul by f…rth.
3. Or, The further influences of … Love, as pledges of that, firſt Grace, and Seals of that Original love of his to the Souls of his People.
1.Indeed, the Eternal Son of God kiſſed us (and he ſtooped much to kiſs us) when he took upon him our nature, uniting finite, and infinite, corruptible and incorruptible, when he nothinged himſelf for us▪ and this was foreſeen, and ſo might be deſired (Abraham ſaw the day, and rejoyced, Joh. 10. 48. and not only Origen, and Bernard Joh. 10. 48.of old, but many modern interpreters, think that the Spouſe here, hath a great reſpect to this matchleſs teſtimony of Divine Love: which being granted, the Text is no other, than the breathings and pantings of the Church of God then living, or theMat. 13. 17. 7. particular members of it, after the Incarnation of Chriſt, which doubtleſs was a great object of their deſires. Kings and Prophets, and Righteous men deſired to ſee the things, which the Diſciples ſaw,2. and did not ſee them, &c. Others underſtand the text of thoſe teſtimonies of Divine Love which followed the death of Chriſt, particularly, The ſending of the Spirit. It is true this is called The promiſe of the Father; and was ſo under the old Teſtament, Ezech. 36. &c. and it proceeds from Chriſt, as the great teſtimony of his love, nor indeed doth Chriſt otherwiſe teſtify his ſpecial love, than by the influences of his Spirit: but I cannot tell why we ſhould reſtrain it to the particular diſpenſation in the days of Pentecoſt. I think Piſcator 3.expreſſeth the ſenſe well by ſuum erga me amorem patefaciat, letPiſcat ad loc. him manifeſt to me his love: let me know that he loveth me: yet ſuppoſing it the Reconciled Believing Soul that ſpeaks: it ſeems rather to be underſtood of further grace, than the firſt grace of regeneration, and reconciliation unto God, the deſire ſeems to be a deſire of free familiar communion with Chriſt. This ſeems to be the main of her requeſt, the great ſum of her deſires, the uppermoſt of her Souls concernments.—Quid ta…u minimum & ſubmiſſum quam Oſculetur… me, Oſculo or…s ſui. Ludov. de Ponte. ad loc.
But obſerve yet further. She begs but a kiſs, not let him imbrace me: but let him kiſs me. She asketh modeſtly, if (ſaith the woman in the Goſpel) I might but touch the Hem of his Garment. Thus the woman of Canaan alſo. Truth Lord: but the Dogs eat the crums. Thus the Spouſe. If he would but kiſs me: Oh! how precious is the leaſt of Chriſt to a gracious Soul? It is better to be kiſſed by him, than to lie in the worlds arms, to be a Door-keeper in the Houſe of God, than to dwell in the tents of wickedneſs.
3.But thirdly, The word is plural. One kiſs will not ſerve the turn. ſhe is not a ſtranger, but a Spouſe. The plural number either imports, foreign1. Various diſpenſations of Grace, Or 2dly, Repeated influences of the ſame Grace. 1. It may be underſtood, as denoting various Beza ad lo…. Lud. de Ponte ad lo….diſpenſations of Grace: Beza ſaith the Lord kiſſed the Soul thrice: 1. In this life, when he is by faith united to it. 2. In the day of death, when the Soul is taken up into the enjoyment of God. 3. In the Reſurrection, when Body and Soul ſhall be united, and together glorified. Another reckons up 7 kiſſes with which the Lord kiſſeth his Peoples Souls. The Grace of 1. Incarnation. 2. The deſcending of the Holy Ghoſt. 3. The preaching of the Goſpel. 4. Reconciliation to God. 5. Sanctification. 6. Divine Conſolations. 7. The kiſs of Glory. And the ſame Author makes the Spouſes petition comprehenſive of all theſe; certain it is, there are various diſpenſations of Grace, there is quickning, ſtrengthening, comforting Grace: and there may be frequent repetitions of theſe to the Soul, according to its particular wants, and Gods favour towards it, and you may indifferently underſtand the Text in either ſenſe.
….Fourthly, The Spouſe here doth not only deſire kiſſes, but foreign the kiſſes of Chriſts mouth: concerning which obſerve theſe 2 things.
1. The kiſs of the mouth, was the higheſt kiſs. This was the kiſs of Love, the kiſs of Reconciliation, Oſculum pacis, the kiſs of the Hand, Feet, &c. was a kiſs of honour and reverence, and ſubjection:V. Lud. de Ponte, Originem Bezam, Giffard, Ainſworth, Gl. Ord. &c. ad loc. the kiſs of the mouth, was the kiſs of love and friendſhip, of peace, and reconciliation.
2. I find moſt Interpreters hinting by this expreſſion, ſomething yet more ſpecial, viz. Communion with Chriſt in his word. The word indeed is the fruit of the lips, and cometh out of the mouth, and God may ſeem (in ſome propriety of ſpeech) to kiſs the Soul with the kiſſes of his mouth, when he ſpeaks to it in his word: The Lord will ſpeak peace to his people, (ſaith the Pſalmiſt) and I create the fruit of the lips, peace, peace, (ſaith the Lord by his Prophet Iſaiah) ſome expoſitors to further this notion have obſerved that the word foreign ſignifies ſometimes to inſtruct, but I cannot find that uſage of it in holy writ. Grace is poured forth upon Chriſts lips; ſhe deſires thoſe kiſſes, ſome drive the notion higher; obſerving the difference between the Doctrine of the Law, and that of the Goſpel: the firſt is terrible, the ſecond ſweet, and comfortable: holding forth nothing but the love of God in Jeſus Chriſt, reconciling the world to himſelf, not imputing their ſins: hence the Goſpel is called The word of reconciliation.
5.Laſtly. She ſaith Let him kiſs me with the kiſſes of his mouth. She deſires not only to hear the Doctrine of the goſpel, but that Chriſt ſhould ſpeak it to her. The Preacher ſpeaks to the Ear, Chriſt to the heart: Quoties ergo in corde noſtro, quod de divinis dogmatibus, Orig…n. ad lo….ſenſibuſ que quaerimus, abſ que monitoribers invenimus, toties oſcula nobis, á Sponſo eſſe data verbo Dei credimus (ſaith Origen) ſo often as we find God by his word Speaking to our hearts, ſo often doth our beloved kiſs us with the kiſſes of his mouth.
This is ſufficient to have ſpoken for the Explication of the matter of the Text. There onelyonly remains ſomething more circumſtantial to be obſerved.
1.The words are Vox Sponſae. The Voice of the Spouſe. According to the civil uſage of our Country, (and I think moſt others) the Lover ſpeaks firſt. Here the Spouſe begins; It is ſo betwixt God and the ſoul; Chriſt ſpeaks firſt. He is found of thoſe that ſeek him not and of thoſe that enquire not after him. He firſt loves us, and our Love to him proceedeth from his Love firſt manifeſted to us: But you muſt not underſtand her that ſpeaks as one that is a ſtranger, and in a ſtate of diſunion, with her beloved: but as one that is already eſpouſed; and made a Spiritual Bride: not deſiring firſt grace: but further grace, which ſhe needeth as well as the firſt grace, for he giveth both to will, and to do, he is both the author and the finiſher of faith, and other grace.
2.Secondly, The words are Vox Volentis. The Language of a willing Soul, Willing that Chriſt ſhould come near unto it, and take it up into fellowſhip, and communion with himſelf. God's people are a willing people. They are indeed made ſo by a divine power. Pſal. 101. 2. But Certum eſt nos velle cum volumus (ſaith Aug.) It is God who makes us of unwilling, Willing▪ When he hath had his firſt work upon our wills, and ſubdued that ſtrong hold unto himſelf: Then we are willing. Nay more;
3.Thirdly, They are Vox cupientis. The voice of a panting Soul, not barely content that Chriſt ſhould kiſs it, but paſſionately deſiring his kiſſes. They are as much as, Oh! that he would kiſs me. Every gracious Soul paſſionately deſireth fellowſhip, and Communion with Jeſus Chriſt: Oh! (ſaith holy David) when wilt thou come to me? Neither is this all, the words are not onelyonly to be conſidered as a good wiſh, or paſſionate deſire, but as a fervent prayer.
4.Laſtly therefore, they are Vox ſupplicantis. the Language of a praying ſoul, where obſerve,
1.What ſhe beggs: Not riches, not honour, not pleaſures, not foreign, but foreign, not the good things of fortune: but the riches of grace: her Petition is like that of David, Lord lift thou up the light of thy Countenance upon me, Pſal. 4. 6. Let others take the ring; let her have but the kiſs, and it is ſufficient for her; but ſingle influences of Grace will not ſerve her turn, every look of grace is ſweet, and frequent influences of Grace are neceſſary for her.
2.Secondly, Obſerve How ſhe begs: 1. Reverently. Let him kiſs1. me. Thus we ought to draw nigh to God, with Reverence, and Godly fear. Reverence becomes the great Majeſty of Heaven and Earth, thoſe that come without it towards God, underſtand not his greatneſs.2. 2. She begs humbly. But a kiſs. The crumbs that fall from the Lords Table, the touch of the Hem of his Garment, any thing3. of Jeſus Chriſt, that may but argue diſtinguiſhing love. 3. She asketh boldly, not rudely but boldly. Thus we ought to come to the Throne of Grace with an holy boldneſs, the boldneſs of faith, the word is in the future tenſe, and may be tranſlated. He ſhall kiſs me, or he will kiſs me. His Majeſty requires reverence. His promiſe4. gives boldneſs and confidence. 4. Laſtly, ſhe asketh fervently. There is a bluntneſs diſcernable in the form, [Let him kiſs me,] which ſpeaketh the Souls fervency. Beſides the trina repetitio, repeating the ſame thing by three terms, denotes (as Lud. de Ponte obſerves) flagrantiſſimum cordis affectum. The moſt flagrant, earneſt deſire of the Spouſes heart.
I have thus far opened to you the Spouſes firſt Petition, in which the believing Soul, with a Reverent, holy, humble boldneſs, yet with all poſſible fervency, begs of the Lord Jeſus Chriſt, [her Spiritual Husband] ſome ſpecial diſtinguiſhing token of his love, more eſpecially a near fellowſhip with him, in his ordinances, and the ſealing up of his love to her ſoul, in Goſpel Doctrines.
2. Argu.This firſt petition ſhe preſſeth with a double Argument. 1. The firſt drawn from the Excellency of his love. This ſhe ſets out, per modum comparationis: comparing it with Wine, and preferring it before it. 2. Comparing the name of Chriſt with Ointment, and that not ſhut up in a box, but poured out. Thy name is as an Ointment poured forth, v. 3.
2. Argu.Her 2d Argument is drawn from her Love to her. Beloved; in the cloſe of the third v. The Virgins love thee, and the cauſe of this love is expreſſed to be the ſavour of his good Ointments, Becauſe of the ſavour, &c.
Let me open the terms by which theſe Arguments are expreſſed:
We tranſlate it, becauſe thy loves are better than Wine: what we tranſlate Loves, the Septuagint tranſlate foreign, whom the Vulg. Lat. and the Arab. Interp. follow. [Thy Breaſts] the Syriack tranſlate it Bowels, otherwiſe there is no difference in the Tranſlations.
Delrio tells us that Alanus (an Ancient Interpreter) makes theſe words, not the continued ſpeech of the Spouſe, preſſing her Petition by an Argument, but the reply of her beloved to her, aſſuring her of his love, and that he valued her Breaſts, above all things: That which (probably) led him into this miſtake, was his interpreting the word foreign as if it were foreign Breaſts, and not underſtanding how in any propriety of Speech, the Spouſe could commend the Breaſts of her beloved, they being parts, from which uſually, the woman, not the man is commended (in ordinary Speech) but as the whole ſtream of Interpreters runs another way: ſo this ſeemeth to be no conſtraining argument, to enforce us to acknowledge ſuch a ſudden and a ſubitam, & abruptam verborum commutationem, (as Delrio calls it) abrupt change of words, as this interpreta…io… muſt neceſſarily infer. For ….1.
Though it be true that foreign ſignifies a breaſt, Ezek. 23. 3. v. 21. yet foreign ſignifies beloved: And loves in the Abſtract, and ſo it is tranſlated, Ezek. 16. 8. it was a time of love.
2.Suppoſe we ſhould allow more authority to the Septuagint, than to our Hebrew Text (for which there is no reaſon) yet it is not improper to aſſert theſe the words, of the Spouſe ſpeaking to her beloved: for although the God of Nature, intending the woman for the Nurſe hath provided that ſex with larger breaſts: yet the man hath breaſts alſo, and ſuch (if you will believe the Philoſopher) as may have milk in them.
3. Genebrarduss ad lo….However, he who runs, may read the expreſſion figurative. Amoris ſedes eſt in corde, & in uberibus quae, cordi adhaereſcunt. The heart is the ſeat of love, and the Breaſts are nigh to the heart, and this evidenceth the difference of Interpreters, as to the tranſlation of the word, as to this Text, to be but a word-bate for Ubera tua, and Amorestui, Thy Breaſts, or thy loves, are much the ſame thing in ſignification.
4.Neither laſtly is this the only Text in Scripture, where the breaſts of men are mentioned (if we ſhould be conſtrained to that ſenſe, Iſaiah 60. 16. Thou ſhalt ſuck the Breaſt of Kings, ſo alſo God is ſaid to bear his People from the Belly, and to carry them from the Womb. They are Metaphorical expreſſions, and it is granted on all hands, that if our Interpreters, (with whom concur moſt modern Interpreters) have not hit the literal ſignification of the word: yet they have not miſſed the ſenſe, in tranſlating it, Thy Loves.
By which Interpreters generally underſtand, either the private influences of Grace, with which God refreſheth the particular Souls of his Saints, or: The publick ordinances and inſtitutions of the Goſpel, by which God expreſſeth his love to his Church in general, and every believing Soul in particular.
1. Some underſtand Divine inſtitutions. Ordinances are indeed the Breaſts at which Chriſt ſuckleth his Children, thoſe means by and through which he conveyeth the ſtreams of his love to them: and there is a great excellency in them. David prefers a day in Chriſt's Courts, before a 1000 elſewhere. Origen obſerves, that in ſome copies inſtead of quia ubera tua, &c. it was quia loquelae tuae, thy Speeches are better than Wine, which alſo excellently ſuits with the former expreſſion.…on a…t…m lat…at quod in quibu…dam …x…inplaribus pro co quodlegim…s. Quia bona ſunt ubera tua ſuper vinun, invenimus Scripture, quia bo…e ſ…nt lo pu…le … ſuper vinum Origen: Hom. 1. ſuper Cantica in v. 3. The kiſſes of his mouth. This ſenſe in the general notion of it much pleaſeth many Interpreters, though ſomething divided in their more particular notions. Origen interprets it, Dogmata tua, thy Doctrines, and ſeems indifferently to underſtand it of the Doctrine of the Law, or of the Goſpel. The Popiſh Interpreters reading it Breaſts, expound it concerning the two Teſtaments, ſo Genebrard, &c. Others interpret it more ſtrictly concerning the ſweet Doctrine of the Goſpel, which Saint Peter, 1 Pet. 2. 2. compareth unto Milk, which as new born Babes, we ought to deſire, and concerning the Apoſtles and Prophets, which were the firſt Inſtruments which God made uſe of to convey that Doctrine to us: The ſweetneſs of the Goſpel (ſaith Aquinas) is meant here, by which (as with Milk) thoſe who are Babes in Chriſt are nouriſhed. Mr. Brightman (making this the Speech of the Jewiſh Church) underſtands it of the Doctrine of the Law, which alſo ſuiteth with Davids high commendation of the Law of God, in his 19 Pſal. and in the 119. more largely.
2. But (reading it [Loves:]) poſſibly they may better interpret it, who underſtand it concerning the Graces of Gods Holy Spirit. When we ſpeak of the Grace of Chriſt, we either underſtand, that goodneſs which is eſſentially in him, as he is the fountain of all Grace; full of Grace and Truth (the fulneſs of the God-Head dwelling in him) or that goodneſs which he communicateth to his People, in the free pardon of their ſins, and acceptation of their Perſons; Or 3 dly. Thoſe fruits of his Spirit which abide and dwell in us, ſuch as faith, love.
Gregor. ad loc.I find ſome Interpreters both ancient, and modern, interpreting the Text of the latter: So Gregorius Mag. That love to thee, and to my Brethren, which thou haſt wrought in my heart; But Beza obſerveth. That it is not uſual, to Saints to commend their own graces, and therefore doubtleſs it is to be underſtood of that Grace, which is and remains in Chriſt ſubjectively, of which we are the Objects; and to this ſenſe agree the moſt ſober, and ſpiritual Interpreters: making the phraſe to ſignify that ſweet pleaſure which the Soul takes from the feeling of Chriſts love. And poſſibly this is that Vis lactandi, that ſuckling vertue, which Delrio mentioneth, which Chriſts puts forth, refreſhing the Souls of his Saints with his conſolations.
The word is in the plural number: by which the Hebrews were wont not onelyonly to expreſs a multitude of things, but alſo the infinite vertues, and dimenſions of any thing. You muſt not think (ſaith Beza) That in the One Eſſence of God there are more numerical loves No; in him all things are one, and he is one. But his grace is manifold, in reſpect of our feeling, and apprehenſion: and he deals out his love to us in different meaſures according to our different neceſſities or capacities.
The Chaldee Paraphraſt with ſome of the Heb. Doctors, underſtand here the Concret, by the Abſtract, and interpret God's loves, to be his beloved people of the Jewiſh Nation; whom he preferreth before Wine, viz. before any other Nations, threeſcore and ten Nations; to which purpoſe, by their Cabaliſtical Art they have found out the numerical letters for 70 in the word which we tranſlate Wine. But I ſhall not inſiſt upon ſo fond, and improbable a Notion.
Having therefore ſpoken. Enough for the Explication of the Subject, Thy loves; Let us indeavour to underſtand what is praedicated of this Subject.
They are better then Wine] good before wine, ſaith the Heb. Text, which is but the ſame thing in their dialect, who ſo uſe (ordinarily) to expreſs the Comparative degree.
1.1. Good (in the Philoſophical notion of it) is whatſoever is the Object of our deſire, the nature of it lying in a convenience and ſutableneſs of the thing unto our natures which makes it deſirable; which a thing may be either upon the account of pleaſure or profit, or nobleneſs. Accordingly the Heb. word foreign is variouſly tranſlated; merry, Eſther 1. 10. Beautiful, Ruth 3. 7. Thy loves are more good, i. e. more ſweet, pleaſant, profitable than Wine.
2.2. Wine (in its primary ſignification) is the juice of the Grape, whoſe proper Effect it is to make the heart of man merry Pſal. 104. 15. But this were too low a ſignification for it in this Text. We muſt therefore allow a figure. The Hebrews were wont under the notion of wine, to expreſs all other delectable, and pleaſant things. Hence Ahaſhuerus his feaſt is called A Banquet of Wine; though it cannot be imagined, that Wine was all the gueſts had for their intertainment. It is an uſuall Synecdoche, to expreſs all things that fall under a common genus, by ſome Eminent Species. Some of the ancientR. Soi. Jerchi in Genebrard. Rabbies, underſtood by Wine here quamcun que Laetitiam; whatſoever is pleaſant and acceptable. And in that ſence Mercer, and the beſt of modern Interpreters agree. For that other interpretation,Num. 15. 5. Hoſ. 9. 4. which ſome make of it, who underſtand by loves, Goſpel Doctrine, and by [Wine] the Doctrine and diſpenſation of the Law though it ſeemeth to have ſome advantage, by the uſe of Wine, in the legal oblations, and it be a truth, That the Doctrine, and diſpenſation of the Goſpel being more ſweet and perfect, is better than that of theHeb. 9. 1. Law which brought nothing to perfection. Yet I cannot think it the ſenſe of this Text.
Let us conclude then, that the words are the Language Either of the Church of God preferring the injoyment of God in the Doctrines, and diſpenſations of his word and Goſpel: or the words of the believing Soul preferring the influences of divine grace, before the ſweeteſt of all creatures comforts. And this I take to be the moſt free and conſiſtent ſenſe, and interpretation of the words.
The particle foreign may be conceived here to have a double uſe.
1.Either To give a reaſon of her former deſire, that her belovedNu…s autem ne videatur inſano quodam affectu rapi, ſed plane prudenti conſilio &c. Beza in Cant. Hom. 1. ſhould kiſs her with the kiſſes of his mouth; Which ſhe profeſſeth to be like theirs, who deſire wine: They deſire that becauſe it is good. She deſires theſe becauſe there is a far greater goodneſs in theſe heavenly influences, than there is in the beſt of created comforts▪ by which ſhe ſhews that ſhe was not carried out to theſe deſires inſano quodam affectu, ſed prudente conſilio (ſaith Beza by prudent advice, and deliberation; reaſon dictating to us, the choice and deſire of the things, which are moſt excellent: Not by an heady and miſguided paſſion.
2.Or elſe to make an argument which might be advantageous to her for the obtaining of her requeſt; drawn from the Eſtimate of Chriſts love with which her Soul was poſſeſſed: Lord I eſteem thy favour to me above all created comforts in the world: Therefore let not my Soul want it. And ſo it ſuteth with that of David Pſal. 4. 6. Lord lift Pſal. 4. 6.thou up the light of thy Countenance upon us. Thou haſt put gladneſs into my heart, more than the time that their Corn, and Wine increaſed. And thus theſe latter words of the Text contain the Spouſes firſt Argument, by which ſhe urgeth her petition mentioned in the former part of it. She proceedeth v. 3.
V. 3.V. 3. Becauſe of the Savour of thy Ointments: Thy name is as ointment poured forth; therefore do the Virgins love thee.
The Sept. tranſlate it thus foreign
The Vulg. Latine joyneth the former part of this verſe to the former thus; Thy breaſts perfumed with the beſt ointments are better than Wine.
The difference is not much, nor is it an eaſy labour, to determine it, becauſe the points and ſtops which make it, are of no great antiquity, (at leaſt as ſome think) the Hebrew (tranſlated for a word) ſeemeth to be thus: To the ſmell of thy good Ointments. Thy name is as Oil, or Ointment poured out. Therefore do the Virgins love. foreign This ſeemeth to be (in our dialect) an harſh ſenſe, and the connexion is not clear. To help it therefore Piſcator tranſlateth it Quod attinet ad odorem, &c. As to what belongs to the ſavour of thy good Ointments, &c. The Tigurine Verſion make the middle words as a Parentheſis, and tranſlate it thus: For the ſmell of thy good Ointments (for thy name is as an Ointment poured out.) Therefore do the Virgins love thee.
The only queſtion is whether the Spouſes deſign in theſe words be to give a reaſon why her beloved had ſuch an excellent name. viz. becauſe of the ſavour of his good Ointments. Or to give a reaſon why the Virgins loved him; or of both theſe together: I think of both. The words will bear it. But let us come to enquire the import of the words more particularly.
[foreign] The thing ſpoken of is Ointments, theſe are ſaid to be 1. Good, and 2. to have a Smell. The Hebrew word, from which the word [here tranſlated Ointments] foreign cometh, ſignifies to be fat, Deut. 32. 15. Jeſhurun waxed fat. foreign Jer. 5. 4. This word properly ſignifieth fatneſs, and uſually ſignifieth Oil or Ointment, becauſe of the pinguid nature of thoſe things;Pro. 21. ſo Prov. 21. 20. Hoſ. 2. 5. The word ſignifieth any kind of fatneſs,Hoſ. 2. whether cauſed by Nature or Art. But it is not here to be taken literally; he needs no Oils, nor ſweet Ointments, to make him ſweet. But you muſt know that thoſe Eaſtern Countries abounded with plenty of Spices, and other ſweet ingredients, of which ſeveral compounds were made, Oils, and Ointments, which were exceedingly grateful to the outward ſenſes; of which they made both a Religious and a Civil uſe. They made a Religious uſe of them; 1. In Sacrifices. 2. In Conſecrations.
1.Oil was uſed in Sacrifices: Eſpecially in ſuch as were Euchariſtical. Hence you read of the Oil of gladneſs, (for it teſtified joy and gladneſs.) The firſt uſe of it in this kind, of which you read in ScriptureGen. 28. 18. was Gen 28. 18. When God had preſerved Jacob in the Night, in token of his thankfulneſs, he took the ſtone upon which he had ſlept, and ſet it up for a pillar, and powred Oil upon it, he didGen. 35. 14. the like again Gen. 35. 14 whether it were done, as a note of the conſecration of the place, to the ſervice of God, or an Euchariſtical Sacrifice, may poſſibly be queſtioned by ſome, but the latter ſeemeth to me moſt probable, conſidering the ſubſequent uſe of Oil (under the law) to this purpoſe, of which you may read in Leviticus Ch. 2. v. 1. 3. 4. It was not lawful, in offerings whichNum. 5. 15. were to bring iniquity to remembrance. Numb. 5. 15. No▪ teſtimony of Joy might there be ſhewn.
2.It was alſo uſed in Conſecrations of perſons; and that either to the Kingly, Prieſtly, or Prophetical Office. Samuel uſed Oil in the… Sam. 10. 2. Ch. 16. 11. …3. … Kings 10. 3. …xod. 30. 22. anointing both of Saul, & David to the Kingly Office. The ſame you read alſo in the anointing of Jehu, 2 King. 10. 3. Eliſha the Prophet was anointed. So was the High Prieſt. You have a deſcription of the Oil, and a particular Precept, and direction for the compoſition of it, Exod. 30. 22. This was called the holy anointing Oil, with which Aaron and his Sons were anointed. The Tabernacle (alſo) and the Ark, with all things belonging to them, were to be anointed with it, as you will find in that Chapter.
Beſides this Sacred uſe of Oil there was alſo a civil, and ordinaryKings 17. …. …ech. 16. 13. …ra 3. 7. am. 14. 2. her 2. 12. …e 7. 46. uſe of it. Thus they uſed it either for bodily nouriſhment; the widow 1 Kings 17. 12. Told the Prophet that ſhe had but a little Oil in the cruſe. Or, 2. For delight and pleaſure, as we now uſe our ſweet powders, our dry, and liquid perfumes. Joab chargeth the woman of Tekoah (being to perſonate a mourner) not to anoint her ſelf with Oil. Eſther and the other Maids, that were to be brought before Ahaſhuerus; were (for 6 months) to be perfumed with Oils. Chriſt complains of Simon that he had not anointed his head with Oil. Mary anointed Chriſt with Oil, or Ointment, Joh. 11. 2. and the Woman poured out a Box of Ointment, Spikenard upon his head.
Now from this civil and ſacred uſe of Oil, and the effects, the terms of Oil, and Ointment, and Anointing are alſo uſed metaph…rically in Scripture. Thus Oil and Ointments in Scripture ſignify the graces of Gods Spirit, and Anointing ſignifies that gracious Divine Act by which we are made partakers of thoſe graces. To this ſenſe the Pſalmiſt ſpeaketh, God hath anointed thee with the Oil of Gladneſs Pſal. 45. 7.above thy fellows, Pſal. 45. 7. which the Apoſtle applieth to Chriſt, Heb. 1. 9. and St. John expoundeth, ſaying, The Spirit was Heb. 1. 9. Joh. 3. Acts 10. 38. Pſal. 1….not given unto him by meaſure, which is plainly expreſſed, Acts 10. 38. God hath anointed Jeſus of Nazareth with the Holy Ghoſt, and with power. And as the holy anointing Oil (under the old Law) wetted not Aarons-head alone, but ran down upon the Skirts of his Garment, ſo this holy (metaphorical) Oil doth alſo. Hence as David ſaid, Pſal. 92. 10. Thou haſt anointed me with freſh Oil; and thePſal. 92. 10. People of God then were called the Lords anointed: So (under the New Teſtament) the Children of God are ſaid to have an unction, & it is ſaid that this Anointing abideth in them. Thus that of St. John is made good, Of his fulneſs we have received grace for grace. By Chriſts Ointments, we underſtand then, the Grace that was poured out upon him, and which dwelleth in him: and in this ſenſe I find the generality of ſober Expoſitors agreed.
Now theſe Ointments are ſaid to be foreign good, the ſignification of which term, I opened to you before, and when I come to the propoſitions of Doctrine, I ſhall more particularly ſhew you the goodneſs of them in every notion of good. But theſe Ointments, are alſo ſaid to caſt a Savour.—At the ſavour of thy good Ointments.
A ſmell or ſavour is Qualitas olfactu ſenſibilis, ſome quality of a thing which we diſcern by our external ſenſe of ſmelling, being conveyed to us by the mediation of the Air: By the ſmell of ChriſtsIſ. 11. 2. Graces, we can underſtand nothing elſe, than the Spiritual ſenſe of the love of Chriſt, which by the mediation, and breathing of the holy Spirit of God is diſcerned by the Soul. The word in the Hebrewforeign ſignifies any perception of a thing, it is uſed, Iſ. 11. v. 3. where it is ſaid of Chriſt, that the Spirit of the Lord (reſting upon him) ſhall make him (as we tranſlate it) of a quick underſtanding in the fear of the Lord: the Hebrew is he ſhall be ſmelled, in theforeign fear of the Lord. And Judg. 16. 9. we tranſlate it, when it toucheth the fire, the Hebrew word is the ſame, when it ſmelleth the fire; that is, when the fire cometh to it: when it hath any ſenſe of the fire. I conclude then; that as Chriſts Ointments are the graces with which he is filled: So the ſavour of theſe Ointments, is nothing elſe than the ſouls perception, and ſenſe of that Chriſt, by the mediation of the holy Spirit of God, breathing his grace, and love upon the Souls of his People. And this is ſufficient to have ſpoken for the explication of this firſt phraſe. It follows, foreign Thy name is as an Ointment poured forth, Job ſpeaking of God ſaith, what is his name? and what is his Sons name? Let us enquire a little concerning the name of Chriſt in this Text.
A name is an appellation given to ſome perſon, or thing, either to expreſs the nature, and being of it; or to diſtinguiſh it from another thing. God cannot properly be ſaid to have a name, becauſe no term can fully explicate to us his divine eſſence. But yet God is pleaſed in ſome little meaſure to make himſelf known to us: Now whatſoever God thus makes himſelf known unto us by, that is his name: More particularly: The ſecond Perſon in the holy Trinity, conſidered as our Mediator, and in reference to the great work of mans redemption, had ſeveral names: One expreſſing the two natures which were united in that Divine Perſon, that was his name Emanuel, which ſignifieth God with us. Another expreſſing the great work which he had to do, viz. To ſave his People from their ſins, thereforeV. Greg. mag. ad loc. V. Genebr. ad loc. Lud. de Ponte ad loc. Lyra ad loc. his name was called Jeſus. A third expreſſing his deſignation & conſecration to his Office; thus he was called Meſſiah and Chriſt, both ſignifying the ſame thing Anointed. Gregory underſtands it of the name Chriſt, and the name Meſſiah, ſo doth Lud. de Ponte. Genebrard, Lyra, and others of the name Jeſus.
But I know no reaſon why we ſhould diſpute ſo nicely for the particular name, when as Chriſt had ſeveral names, either expreſſive of his Divine, or Human nature, or of his perſonal capacity, as both Natures were united in him: or elſe expreſſing the vertues and graces of his Perſon: or elſe relating to one or another, or all his ſacred Offices; and indeed what is ſaid in the Text, is true concerning every name of Chriſt as well as another: Each of his names is, As an Ointment poured forth. And beſides I ſee a more comprehenſive interpretation of the term equally true with this: Thy name. Whatſoever thou art made known by unto us; thy word, ordinances, grace, goſpel, it is all like Oil poured forth, foreign the word tranſlated poured forth, foreigncometh from the Hebrew Radix foreign he hath emptied, or exhauſted. Chriſts name is compared to Oil, & to Oil emptied, & poured out.
2.Oyl in the Box is ſweet, very ſweet, it maketh the Box ſweet, but it caſts not forth its ſmell abroad: nor is the ſweetneſs of it ſo exceeding great and overcoming, as when it is poured forth. It is ſaid of the Ointment, with which Mary anointed our Lord, that when ſhe brake the Box, the ſavour of it filled the room.Joh. 12. 3.
2.Nor is it ſaid, thy name is as an Ointment dropped out: but as an Ointment poured forth as Ointment foreign emptied, or exhauſted, foreign (ſaith the Septuagint verſion.) Take the Lord Jeſus Chriſt, as he is one with the Father, God over all bleſſed for ever; ſo he is the Fountain and Original of Grace, full of good Ointments: But now look upon him as our Mediator, in which notion, the names of Jeſus, Chriſt, Meſſias, Emanuel, &c. belong unto him, ſo he is as Oil poured forth. The grace of the hypoſtatical union is poured out upon him, he is God with us. The fulneſs of the God-Head, dwelleth in him foreign, bodily. The Revelation of Chriſt to the world, as the Saviour of the Sons of Men, is as an Ointment poured forth, which ſmells ſweet in the Noſtrils of all the world, and filleth the whole Creation with a ſweet ſavour. The more ſpecial revelation of the Lord Jeſus Chriſt unto the particular ſouls of the Saints, is as an Ointment poured forth. Chriſt apprehended, and applyed by faith unto the ſoul is exceeding ſweet to it. To you that believe (ſaith the Apoſtle) he is precious.
It followeth, foreign Therefore do the Virgins love thee.
Amongſt men, the term Virgin, ſignifies one who hath not lain with Man, neither as a Wife, nor as a Strumpet. By a metaphor the Servants of God in Scripture are called Virgins, becauſe it is their duty, and will be their care to keep themſelves unſpotted from the world, from all filthineſs, both of Fleſh and Spirit (as the Apoſtle ſpeaketh) the 144000 glorified Saints, mentioned, Rev. 14. 4.Rev. 14. 4. are called Virgins. The profeſſors of the Goſpel at large, are ſo called in the parable, Mat. 25. of which, though as to the matter ofMat. 25. 1, 2, 3, 4, 5. their own ſalvation, ſome were wiſe ſome ſooliſh, yet all kept themſelves from the Paganiſh Spiritual Adultery with Devils, Stocks and Stones. Gods People of Iſrael anciently was called a Virgin, Jer. Jer. 31. 4. 13.31. 4. 13. And Saint Paul profeſſeth it his deſire, to preſent the Saints at Corinth—as a chaſt Virgin unto Chriſt, to which purpoſe he was jealous over them with a godly jealouſy, 2 Cor. 11. 2.2 Cor. 11. 2.
The word here tranſlated virgins cometh from the Heb. root foreign which ſignifies to be hid and covered, either Becauſe the gravity of former times cauſed Parents to keep their Virgins, as it were hidden, in their Houſes, until Marriage. Or elſe becauſe the modeſty of thoſe more innocent times, allowed not Virgins to go without their Vails; as it were hidden from vulgar ſight. Rebeccah, when ſheGen. 24. 65. came near unto Iſaac, took a Vail, and covered herſelf; which uſage continued a long time after, eſpecially in publick Aſſemblies. Tertullian hath a peculiar Book de velandis Virginibus, concerning the vailing of Virgins, where he bitterly inveigheth againſt thoſe who had broken thoſe bars of modeſty, and calleth them capita nundinatitia, pudorem oſtentatitiae Virginitatis, (what would he have ſaid to the bare Necks, and open Breaſts of this Age?) But I told you by Virgins here are meant the true Children of God, who are called hidden ones, Pſal. 83. 3.Pſal. 83. 3. ſuch who (being cleanſed) have neither ſpot nor wrinkle, but are holy, and without blemiſh; thus of old, Origen, and Gregor. magnus, and more lately Beda with the generality of modern Expoſitors, interpret it. Mercer by Virgins ſeems to underſtand the Gentiles, who had not heard of Chriſt, yet ſhould be alſo induced to love him, upon the report of his Excellencies, revealed to them in the preaching of the Goſpel, but the other Interpretation, is proper enough, and more generally received, to which I ſhall adhere. Theſe Virgins love Chriſt foreign
The word tranſlated love, is ordinarily uſed, and ſo interpreted it hath a great cognation with foreign voluit he hath willed, and foreign deſideravit, he hath deſired. Love is nothing elſe, but a willing of good to the object beloved, and deſire is the eldeſt Daughter, and firſt fruit of love.
For the particles foreign therefore, they ſhew the cauſe of the believers loving of the Lord Jeſus Chriſt, becauſe of the ſavour of his good Ointments. The excellencies of grace which are in him, of which it hath a ſpiritual ſenſe.
This whole verſe comprehends a ſecond Argument, by which the Spouſe inforceth her firſt petition, The firſt was drawn, from that high eſteem which her ſoul had of the love, and grace of Chriſt. 2. This is drawn, from that particular affection which ſhe had for him (common to all ſpiritual Virgins) which ſhe ſhews was not brutiſh, and irrational; no, it was becauſe he was full of grace; which was more precious, than the moſt excellent Ointments, and ſhe had received the ſavour of this grace; for his diſcovery of himſelf to the world as a Saviour, and more ſpecially to her ſoul as her Saviour, was as an Ointment poured forth.
You may now take the ſubſtance of theſe two verſes, and ſo of the Spouſes firſt and great petition thus:
Oh! That it might pleaſe my dearly beloved Saviour, who is my Spiritual Bridegroom, to ſhew me ſome token of ſpecial love, and to multiply thoſe tokens to me more ſpecially, in and by the words of his Mouth, in Goſpel Doctrines to ſpeak unto my Soul, which doth reallyThe ſum of the 2 verſes opened. prefer the tokens of his love, and influences of his grace, before the moſt choice of all creature comforts. My beloved is full of grace and love, which is ſweet like good Ointment; every diſcovery of himſelf is as ſweet as Ointment poured forth, therefore doth my Soul love him; and not my Soul only, but the Souls of all thoſe, who are not deflowered by the world, and by luſts.
From the words thus opened, ſeveral propoſitions of truth may be obſerved.
1 Prop.The mercies which the believing Soul thirſts after, are ſpiritual diſtinguiſhing mercies.
2 Prop.The leaſt of Chriſt [a kiſs] is exceeding precious to a gracious Soul.
3 Prop.Though the leaſt influences of grace be precious to believers: yet they will not be ſatisfied, without the fulleſt diſpenſations of grace, and moſt frequent repetitions of it.
4 Prop.Believers have ſpecial thirſtings after the Word of God: The kiſſes of his Mouth.
5 Prop.The thirſt of a true believer will not be ſatisfied without a Spiritual, inward communion with Chriſt in his Ordinances. The kiſſes of his Mouth.
6 Prop.A gracious Soul will be very bold and earneſt with God for this ſpiritual communion with him.
7 Prop.The Lord Jeſus Chriſt hath Loves: A variety of Grace.
8 Prop.The Loves of Chriſt are better [than Wine] than all created comforts whatſoever.
9 Prop.The believing Souls knowledge of the Excellencies which are in Chriſt, is the ground of its earneſt deſire of fellowſhip, and communion with him.
10 Prop.It is an excellent Argument for a Soul to uſe with God for the obtaining of favours from him, if it can truly ſay, that it preferreth his favour before all created goods.
11 Prop.The Lord Jeſus Chriſt hath good Ointments, which caſt a ſavour.
12 Prop.The name of Chriſt is as an Ointment poured forth.
13 Prop.Virgin Souls love the Lord Jeſus Chriſt, for thoſe excelling graces which they diſcern in him.