Loves Intercourse Between the Lamb and His Bride, Treatise · Chapter 1 · Verse 3
Verſe. 3. Becauſe of the ſavour of thy good Oyntment powred forth, therefore do the Virgins love thee.
In this verſe the Church rendreth the reaſon wherefore her heart is ſo ſet upon her beloved, which is drawn from his excellencie and bountie, he being like a Veſſel full of ſweet Oyntments and heavenly graces, the fullneſſe whereof is not in Chriſt for himſelf only, but, for his Churches good, are powred out to delight, ſweeten, and perfume her; God having given him the ſpirit without meaſure, and annoynted him with the Oyle of gladneſſe above his fellowes, Heb. 1. 9. that not only in him (as ſayes the Apoſtle) all fulneſſe ſhould dwell, Col. 1. 19. but (as it is written) that out of his fulneſſe we might all receive grace for grace, John. 3. 34. and which therefore was typed by that precious Ointment ſpoken of, Pſalm. 133. 1. which was powred on Aarons head, and drencht down his whole body to the skirts of his garments; and like that coſtly Ointment which Mary Magdalen powred out of her Box on our Saviours head, while he ſat at table, Mark. 14. 3 with the ſweet ſavour whereof the whole houſe was filled, John. 12. 3. And by reaſon of the ſavour in like manner of this ſweet Oyntment here ſpoken of, his name, or the preaching of the Goſpel, whereby Chriſt crucified as the Saviour of the World is made known, and, with his merit and all ſaving graces, exhibited unto al believers, is as a ſweet ſmelling Oyntment powred out, and becomes the ſavour of life unto life to all thoſe who believe.
And by reaſon of the fragrant ſmell of thoſe ſaving graces that are in Chriſt as the head fullie, and from him are graciouſly diſpenſed and beſtowed on his Church and members as alſo becauſe of the comfortable miniſtrie of the Word and Sacraments whereby they are conveyed to the believing ſoul. Therefore the Spouſe of Chriſt and all the true members of his Church, who are like chaſte Virgins, do love and effect him.
In this verſe then wherein ſhe renders a reaſon of her love, to her well beloved, we have to conſider, 1. What is meant by theſe oyntments ſpoken of, 2. How are they called his 3. the properties thereof, that they are good and ſavory, 4. The twofold fruit of their good ſavour or fragrancy, the one whereof is, that his name is as Oyntment powred out, wherein we have to conſideragaine, 1. What is meant by his name 2. How it is powred out as Oyntment: The other fruit is that therefore the virgins love him. Wherein likewiſe we have to conſider, 1. Who are theſe virgins, and why ſo called, 2. Of what ſort their love is, 3. The object thereof. And 4. The motive.
Firſt then, by theſe Oyntments, no other thing is meant but the ſaving graces of the holy ghoſt; which out of Chriſts fulneſſe, according to the Lords promiſe, Iſai. 44. 3. and Joel 2. 28. are powred upon the Elect, and whereof the Apoſtle ſpeaks, 1 Joh. 2. 20. which graces are compared to Oyntment.
1. Becauſe of the preciouſneſs & great worth thereof, as its called, Pſalm. 133. 2. and Matth. 26. 7. Even ſo is grace, whereof it may be ſaid, as it is of the vertuous woman, Prov. 31. 10. for its price is far above Rubies, & in regard whereof the godly are called the Lords Jewels; and by David, the excellent ones of the earth.
2. Oyntment is delectable in ſmell, as we ſee here, and Canticles. 4. 10. Even ſo is grace to a renewed ſoul, and makes the ſame in like manner delectable in ſmell to the Lords Noſtrils, John. 12. 2. as Eſau's garment on Jacob's back was to old Iſaac, whereas on the contrary the ſinfull ſoul that is deſtitute thereof, is before God as a filthy puddle, or moſt loathſome carcaſe:
3. It rejoyces the heart, Prov. 27. 9. therefore called the Oyl of joy and gladneſſe, Iſa. 61. 3. and for that cauſe not uſed in mourning, Dan. 10. 3. but feaſting, Pſal. 23. 5. Even ſo, nothing more rejoyces the heart of the godly than the ſenſe of ſaving grace; the ſame being the pledge of glory, and of that fullneſs of joy that is in God's preſence for ever, Pſalm. 84. 11.
4. Ointment does mollifie, as we ſee, Iſai. 1. 6. even ſo doth ſaving grace the heart; and makes it ſo an acceptable ſacrifice to the Lord, Pſalm. 51. 17: and plyable to have his law written in the tables thereof.
5. It was uſed in purification and preparing of Virgins for their Husbands, Eſther. 2. 12 Even ſo by grace is the ſoul purified, and prepared as a chaſt Virgin for Chriſt her heavenly Husband, Rev. 21. 2.
6. Likewiſe it was uſed for conſecration of kings and Prieſts eſpecially; as we ſee, 1 Sam. 9. 16. Exod. 28. 41. and as Levit. 8. 12. it is ſaid for ſanctifying them, even ſo is ſaving grace that unction of the ſpirit: wherefore truly we are called Chriſtians, and are conſecrate to the Lord as a royall prieſthood, Rev. 1. 6.
7. Oyntments were for preſervation from rotting or putrifaction, Math. 26. 12. Mark. 16. 1. and Luke. 23. 56. and therefore as we ſee in theſe places, the ſame was uſed for annoynting dead bodies unto burials; even ſo it is ſaving grace, that is the beſt preſervative to the ſoul againſt the corruption of ſinne, and for mortifying that naturall corruption that is in every one of us.
Secondly, theſe Oyntments are called his Oyntments: 1. Becauſe He is the full fountain where from they flow, therefore ſaid the Baptiſt of him, And of his fulneſſe we have all received grace for grace, Joh. 1. 16. as likewiſe ſayes he to the Church of Laodicea, I counſell thee that thou buy of me Gold tryed in the fire that thou mayſt be rich, Rev. 3. 18. 2 They are called his, becauſe as they are from him; ſo they ſhould be for him, that is, for his glory and his Churches good, in their imployment, as of the Talents whereby the faithfull ſervants gained to their Maſter.
Thirdly, they are called (good) 1. in reſpect of themſelves and their Fountaine where from they ſpring, who is not only good, but goodneſſe it ſelf, and from whom every good gift commeth as from the Father of lights, 2. In reſpect of their operation and effect, which is, that the riches of grace makes all thoſe who have them to be good, whereas other riches oftentimes produce the contrary effect.
Next, they are ſaid to be ſavory, 1. to the ſenſible ſoul, to which nothing is ſo ſavory and odoriferous as ſaving grace, and therefore they have not only ſuch an eager deſire after the ſame, and ſweet contentment therein, but likewiſe ſuch a delight in the very meanes thereof, that the ſame (as David teſtifies) is ſweeter to them than the Hony, and the hony Comb, Pſalm. 19. and 119. and the ſavour of the knowledge of Chriſt (as the Apoſtle ſpeaks, 2 Cor. 2. 14. when it is made manifeſt inlarges their hearts and mouths with joy to give praiſe to the Lord, 2. Theſe ſaving graces are ſavory, and (like Noah's Sacrifice which he offered) are ſweet ſmelling to God, to whom nothing can make our ſelves, or our actions ſo pleaſing and acceptable (like Abel's Sacrifice and himſelf) as true grace, whereby the ſoul is, like Eſter, purified and perfumed to make her lovely to her heavenly King. So that of grace it may be ſaid, as it is, Pſalm. 133. 1. of brotherly unity, How good and how pleaſant a thing is grace.
Fourthly, followes the fruit or effect of the fragrancie of theſe good Oyntments, and 1. that the ſame is ſo delectable and ſweet, that the very meanes whereby they are gotten and procured are ſo ſweet and pleaſant, that they are like Oyntment powred out that gives a fragrant ſmell, and fills the houſe therewith, and this is ſignified by theſe words Thy Name is as Oyntment powred out. Where we have to conſider 1. what is meant by his name. 2. What is meant by the powring out of the ſame.
Firſt then, omitting the diverſe acceptions of this word (name): by his name is here underſtood the goſpell, or word of God, whereunto is annexed the adminiſtration of the holy Sacraments, as the ſame is taken, Acts. 9. 15. whereby as a man is made known by his name▪ ſo is our Saviour and what he has done for us, by his word: that ſo thereby knowing him we may love him, loving him we may ſeek after him, ſeeking after him we may find him, and finding him we may enjoy him, and all good things by him, even eternall life; and therefore this knowledge is called ſo, becauſe it is the meanes that leads thereunto.
Next, this name of Chriſt is ſaid to be like Oyntment powred out, by which powring out is meant, the preaching of the Goſpell, or as the Apoſtle calls it, 2 Cor. 2. 14. the manifeſtation of the ſavour of the knowledge of Chriſt, and work of mans redemption by his death and paſſion, which before time was kept up as it were in the uncloſed Veſſell of Gods ſecret and hid Decree, but there after revealed more and more cleerly by myſticall promiſes, typicall ordinances and propheticall predictions, till at laſt it was fully manifeſted under the cleer light of the Goſpell; that light and pouring out of this ointment which was before and under the Law, being but dimme and by drops, as it were; but this under the Goſpell being both plaine and plentifull.
The other fruit or effect of the ſavor of his ſweet ointments, is the love of the virgins ſpoken of here: Where we have, 1. who they are and why ſo called, 2. what is this love of theirs, and the object thereof.
Firſt then, theſe virgins are all the chaſte worſhippers of God, who worſhip him in ſpirit and truth and keep themſelves from the pollutions of this preſent world, the collective number of which is that chaſte ſpouſe of Chriſt, who in the ſingular number is called a chaſte virgin, as the Apoſtle ſpeakes, 2. Cor. 11. 2. This title the true members of Chriſts myſticall body receive, both in the Hiſtoricall, doctrinall and propheticall parts of the New teſtament. In the Hiſtoricall, where they are likned and compared to wiſe virgins, Matth. 25. 1. In the doctrinall part, where they are called a chaſte virgin, 2. Cor. 11. 2. And in the propheticall part, Revel. 14. 4. where they are called undefiled virgins who follow the Lamb.
The reaſon why they are ſo called, is, there are two things whereby one is polluted, the one is error in opinion or the mind, in matters intellectuall which are converſant about Verum et falſum, or truth and falſhood: the other is error in action, or life and converſation, in things morall, which are converſant about bonum et malum, good and evill: from both theſe ſorts of pollution, they labour to keep themſelves pure and free, 1. worſhipping the Lord according to the truth revealed in his word, without being ſeduced by hereticall pravity or drawne to Idolatry which is ſpirituall whoredome, and, 2. Living holily and not being wedded to any ſinne, worldly Mammon, or carnall concupiſcence.
Secondly, the love of theſe virgins here ſpoken of towards their welbeloved, is not a naturall or carnall love which comes of fleſh and blood, (for as our Saviour ſaid of Peters confeſſion, Fleſh and blood reveales no ſuch love,) but it is a holy, heavenly, and ſpirituall Love, comming from above, and is an effect of the love of God wherewith he firſt loved us, and which love is the Chriſtians tribute due to his God; who ſayes, My ſonne give me thy heart: and may be the Lords queſtionary tryall to every ſoule to know if it be his, as our Saviour ſaid to Peter, Loveſt thou me, and, If any man love not the Lord Jeſus (ſayes the Apoſtle) let him be accurſed, 1. Cor. 16. 22.
Of this love we have to conſider, 1. what it is, or quid ſit, 2. The ſorts thereof, or quotuplex ſit, 3. The properties of it, or qualis ſit, 4. The marks or tokens thereof, 5. The fruits and effects of it: and Laſtly, the motives or perſwaſions thereto.
Firſt then, this love, is a holy affection of the heart wrought in the elect by the holy ſpirit, whereby out of the ſenſe of his love to them, and of that excellency that is in him, they love him with a holy, fervent and conſtant affection.
Secondly, this Love to Chriſt is twofold, intenſive and appreciative, 1. The intenſive is that whereby the ſoule in a full benſell (as it were) is caried to love Chriſt, which notwithſtanding may ſometimes in temptation be ſeen to ſlacken and to faile in the fruit thereof, as we ſee in the falls of the Saints, 2. The appreciative, is that whereby the ſoul ſtill eſteemes the Lord and his favour, and values the ſame with David above all things, Pſal. 4. 6.
Thirdly, the properties of this love are theſe;
1. It is a fervent love, and not like that Laodicean-zeale, Rev. 3. 16. but like that of Jacob's to Rachel, which therefore facilitates their ſervice and obedience to him, and makes his yoke light.
2. It is faithfull, like that of Jonathan's to David, in adverſity for Chriſt, as well as in peace and proſperity from Chriſt.
3. It is fruitfull, like that tree ſpoken of in the firſt Pſalme, and ſo not in word only, but as the Apoſtle ſhowes, 1. Joh. 3. 18. reall and indeed: therefore ſayes our ſaviour to Peter, and in him to all paſtors; Peter, loveſt thou me? then feed my ſheep. And in like manner to all Chriſtians, if yee love me, then keep my commandements.
4. It muſt be tranſcendent, above the love that we carry to whatſoever is deareſt to us, even our owne life, therefore ſayes our Saviour, he who loves father or mother better nor me, is not worthy of me. As it is ſaid then of the vertuous woman, Many daughters have done worthily but thou ſurpaſſeſt them all; ſo, what ever love we carry to other things, this muſt ſurpaſſe all in like manner.
5. It muſt be conſtant, as his love is to us, Joh. 13. 1. and therefore not like Amnon's to Tamar, but as our Saviour ſaies to the Church of Smyrna, Rev. 2. 10. be thou faithfull unto death and I will give unto thee the crowne of life.
Fourthly, the marks and tokens of this love are theſe;
1. To have him often in our mind and mouth, the firſt by Heavenly meditation, the ſecond by holy communication, both by ſpeaking of him, and ſpeaking to him:
2. To delight in his ſpeech to us by the Miniſtry of his word; for which cauſe we ſee that David ſayes, Pſal. 119. 103. How ſweet are thy words unto my taſte, yea, ſweeter then hony to my mouth: and the ſpouſe, Gant. 5. 16. and 13. ſayes; His mouth is moſt ſweet, and his lippes like lillies, dropping ſweet ſmelling Mirrh.
3. To eſteeme highly of his love-tokens, to wit, the graces of his holy ſpirit, both in account and valuation, and care of their right uſe and conſervation; and therefore neither to greeve nor quench the ſpirit of God.
4. To rejoyce in his preſence above all things, in whoſe preſence at laſt is fulneſs of joy, and (like the Solſequium) to be ſad for his abſence, as we ſee was David's querimony Pſal. 22. 1. and the churches ſad condition, Cant. 3. 1.
5. To obey and pleaſe him, therefore, Exod. 20. 6. the loving of him, and keeping of his commandements are joyned, as we ſee our ſaviour does in like manner, Joh. 14. 23. And ſpecially to do this in the upright diſcharge of our particular callings, therefore ſaid our Saviour to Peter, Loveſt thou me? then feed my ſheep.
6. To love thoſe whom he love… ▪ or whatſoever has a neer relation to him, as his friends, his cauſe, his image, (which every true Chriſtian is) and his poor members. For we know that the uſuall proverb is, He that loves me, will love my dog.
7. To ſtudy an aſſimilation of manners, or complying to him, in being holy as he is holy, & learning of him to be humble and meek. For we know that this procures greatly, increaſes, and conſerves friendſhip, as we ſee in the example of Jonathan and David.
8. Impatience to ſee him wrong'd, as we ſee in Moſes and Phinea's zeale. Therefore where this Love is, there will be a hatred and rebuking of ſinne, as wee ſee, Eph. 5. 11. and Chriſt's quarrel will be a common quarrel, as we uſe to ſay, If we dearly love a man, we will party him and never ask his quarrell.
9. Where one loves, he lives, as we ſay, (anima eſt potius ubi amat, qudm ubi animat,) therefore the drunkard lives where his cups and Companions are, becauſe he loves them, and ſo does avaricious perſon where his Gold is which he makes his God and where his heart is: even ſo the godly ſoul his life is, where Chriſt is, in the Heavens, becauſe his love is there and his heart is where his treaſure is, above.
10. Where love is, there is longing for a full fruition of the thing loved, as the Bride of the Bridegroom; even ſo where the love of Chriſt is, there is a longing till we get that full fruition of him in glory, ſpoken of by the Pſalmiſt, Pſalm. 16. 11. when as the ſpouſe ſpeaketh, Cant. 2. 17. that joyfull day ſhall break, and the ſhadows that are here ſhall then flee away, therfore is the Churches prayer, Rev. 22. 20. Come Lord Jeſus, come quickly.
Fifthly, the fruits and effects which this love we carry to God produces are theſe,
1. Proſpering, therfore it is ſaid Pſ. 122. 6. they ſhall proſper who love thee, this being the beſt and ſureſt way to thrive whereas the want of the Lords love has bin the cauſe of decay and deſtruction to Kingdomes, Cities, great families and perſons.
2. Protection, therefore it is ſaid, Pſalm. 105. 20. the Lord preſerves them who love him; for which cauſe Satan acknowledged, Joh. 1. 10. that the Lord had hedged Joh. about, as he promiſeth, Pſalm. 84. 11. to be unto all ſuch a ſunne and a ſhield.
3. If any thing fall out croſs unto them, according as the Apoſtle ſaies, Rom. 8. 28. he makes all things work together for their beſt, as we ſee in Joſephs ſelling by his brethren, and the Princes of the Philiſtins their cauſing Achiſh through unjuſt ſuſpition to dismiſs David, 1 Sam. 29. 4.
4. This love which is carried to Chriſt, as Moſes rod devoured the Rod of the Aegyptians …orcerers when they were turned into Serpents; even ſo it mortifies in us that ſelflove which is an enemy to ſalvation, and the love to ſinne; to the Mammon of iniquity, and all the inordinate affections which by the Apoſtle we are commanded to mortifie, Coloſ. 3. 5.
5. As this love to Chriſt procures ſo many good things to the Elect while they are here, ſo likewiſe (as we ſee 1 Cor. 2. 9.) it procures unto them ſuch good things hereafter, as the eye hath not ſeen, nor the ear heard, neither entred into the heart of man, which God has prepared (ſayes the Apoſtle) for them that love him.
6. As this love which theſe Virgin-worſhippers carries to Chriſt, procures ſuch good things both temporall, ſpirituall and eternall to themſelves; ſo in like manner, the Lord himſelf declares what thereby they procure to their poſterity, to it as he ſayes, Exod. 20. 6. merciemercy to thouſands of them that love him and keep his Commandements.
Laſt of all, we have to ſpeak of the Motives which may the more forceably induce and perſwade to this love of Chriſt, which are theſe;
1. Equity, therefore ſaies the Apoſtle, 1. Joh. 4. 19. we love him becauſe he has first loved us, and that with ſuch a matchleſſe love, as juſtly there may be put upon it, that (non ſicut) which is upon Chriſts ſufferings, Lam. 1. 12. ſo that we may now ſay, if we ow our ſelves to him becauſe he not only gave us to our ſelves in the firſt work of creation but being loſt thereafter he reſtored us in the work of redemption: being therefore ſo given, and thereafter reſtored, we ow our ſelves to him by a double Obligation, but in reſpect that he not only reſtored us, but alſo gave himſelf for us, What can we render to him for that benefit, for although, we ſhould be able a thouſand times for that benefit to give our ſelves, yet what are we to our Lord?
2. Neceſſity ſhould perſwade us; for elſe he that loves no Chriſt incurres that curſe whereof the Apoſtle ſpeaks, 1 Cor. 16. 22. ſo that (as he ſayes) a neceſſity is laid upon me, and wo to me if I preach not the Goſpell; ſo may one juſtly ſay, a neceſſity is laid upon me, and woe to me if I love not my Saviour.
3. The excellency of him whom we love, ſhould move our hearts thereto, in whom there is 1. beauty unſpeakable as the ſpouſe ſhows and ſets it forth, Cant. 5. or what is moſt pleaſant to the Eye of Faith, and ſpirituall ſenſes of the ſoul …. Unſpeakable bounty in re et spe, or what is profitable for this life, or the life to come.
4. The ſweet ſavour of his Oyntments which come from him, whereof we have ſpoken, which makes the Virgins love him, and ſhowes the difference between Gods love to us & our love to him, he loves us as Hoſe… ſpeaks, freely, Hoſ. 14. 5. and not for any thing in us, or can proceed from us, as Ezekiel ſhowes, Ezek. 16. But we do not ſo love him, for our love is procured by that which we find in him, as in Sampſons dead Lyon, Hony was found; and for that which comes to us from him, as the cure that came by the diſeaſed woman of a bloudy iſſue from our Saviour Chriſt.
Obſervations.
1. Where ever Chriſt is, he is not alone without ſweet Oyntments. Which, (as has bin ſaid) are the graces of his holy Spirit, which he beſtowes on that Soul wherein he comes to dwell, and which by that unction he makes a Royall Prieſt wherefore let us try our ſelves hereby, if ever Chriſt yet came to our Souls, or that Salvation, (as to Zacheus) came to our houſes if we have gotten of theſe ſweet Oyntments, and that grace be moſt ſavoury to us; elſe if the Spirit of Chriſt be not ſo in us, we cannot plead but that we are reprobates.
2. Theſe Oyntments are called (his) for the reaſons forenamed, which teach us, 1. from whom in our ſpirituall wants we ſhould ſeek, as he teaches the Church of Laodicea 2. in what humility we ſhould poſſeſs any gifts or graces that God hath beſtowed upon us, remembring that of the Apoſtle what haſt thou which thou haſt not received? And 3. the ſanctified uſe which we ought to make of them to wit to God's glory who is the giver, and his Churches good, like the faithfull ſervants who gained with their Talents.
3. Where ever theſe good Oyntments are, they give a delightfull and fragrant ſmell both to thoſe who have them and to others (like Mary Magdalen's box of Oyntment that perfum'd the whole houſe) who ſee our light to be ſhining will glorify God our Heavenly father; and as a good ſmell drawes to it, ſo the good ſmell of a Holy life will draw others to the love of our profeſſion, beſides that it will ſeal up to our ſelves our own Election, and make us ſmell ſweetly in the Lord's Noſtrils.
4. Where ever true grace is in the ſoul, there is a high Eſtimation of the meanes of grace or miniſtry of the Word, the preaching whereof is like Oyntment poured out, fragrant and Odoriferous: for how ſweet is it to a Soul ſenſible of its own miſery and God's mercy, to hear of Chriſt natures, offices, merits, and benefits, even as God's word was to David, ſweeter than Hony and the Hony comb. Wherefore let us try if we have true grace by our love, account of, and carefull reſort to the meanes thereof.
5. The ſweetneſs that the Elect ſoul finds in Chriſt and his graces, makes them to love him againe, So that where a ſoul loves not Chriſt with ſuch a love as has bin ſpoken of, it is a Token that it never taſted of true ſaving grace, nor is it marvell that thoſe that ſavour only the World, and delight in the uncleane luſts of the fleſh or to be ever wallowing in the filthy puddle of ſinne, that they ſmell not the ſweetneſs of theſe good Oyntments, nor for the ſavour thereof that they love not Chriſt.
6. Theſe who love Chriſt here, as the true members of his Church are called Virgins, becauſe of their worſhipping him (as is ſaid) purely according to his word; and keeping themſelves free both of the ſpirituall whoredome of ſuperſtition and Idolatry, as alſo from the uncleanneſs of a wicked life and converſation; of which whoſoever are guilty, brag or preſume as they will, as the Romaniſt do, they are not the true Church and Virgin ſpouſe of Chriſt.
7. If the Virgin-ſpouſe of Chriſt love him ſo for the ſavour of his good Oyntments here on earth, which are but the earneſt, and firſt fruits of what ſhe is to receive hereafter in the Heavens; O what cauſe ſhall they have to love him more dearly and fervently when after grace here, they ſhall be tranſlated to glory, and fullneſſe of joy, hereafter.