Exposition of Song of Solomon, Chapter 1 · Verse 7,8
VERS. 7, 8.
Tell me (O thou whom my ſoul loveth) where thou feedeſt, where thou makeſt thy ſlocks to reſt at Noone: for why ſhould I be as one that turneth aſide by the flocks of thy Companions.
If thou knoweſt not (O thou faireſt among women) goe thy way forth by the foot-ſteps of the Flock, and feed thy Kids beſide the Shepheards Tents.
THe Church having removed thoſe Objections which might have been made againſt her, ſhee now returneth unto her beloved, and makes a third requeſt unto him, for direction in reſpect of the diſpenſations of Chriſt's Kingdome here on Earth, that ſo ſhee may no longer be led out of the way by falſe Brethren, but may be directed in the way of his worſhip; and that ſhee may be under Chriſts government onelyonly, and injoy his Ordinances, be fill'd more with divine knowledge, and have more power to reſiſt temptations, and the like.
In theſe two Verſes we have,
Firſt, the Churches requeſt unto Chriſt her beloved. Verſ. 7.
Secondly, Chriſts anſwer unto the requeſt of the Church. Verſ. 8.
In Verſ. 7. we have,
Firſt, the Churches requeſt unto Chriſt, Tell me, &c.
Secondly a reaſon of her requeſt, For why ſhould I be as one that turneth aſide, &c.
In the Churches requeſt obſerve,
Firſt, the amiable and ſweet forme of words ſhee uſeth, O thou whom my ſoul loveth.
Secondly, the matter it ſelfe of her requeſt, and this is delivered in two things.
Firſt, her deſire to know of Chriſt the place of his feeding, Tell me where thou feedeſt.
Secondly to know the place of lying downe and reſt in the heat of the day, even when the Sun was come to the Meridionall point. Where thou makeſt thy flocks to reſt at Noone.
Secondly, we have the reaſon of the Churches requeſt, and that is by way of interrogation, for the more patheticall expreſſing.
Firſt, of the worthineſſe of her Beloved.
Secondly, of her ſincere affection toward him, accounting it an un reaſonable thing to depart from him. For (ſaith ſhee) why ſhould I be as one that turneth aſide by the flocks of thy Companions.
Tell me (O thou whom my ſoul loveth) &c.
Tell me.) or ſhew, declare unto me, the word ſignifies to declare a thing before hand, ſo it is uſed in Pſal. 38. 18. foreign Coraminde biphil. foreign Nunciavit, indicavit.I will declare mine iniquity: David declareth before hand, that he will declare his iniquity. And in Zech. 9. 12. Even to day (ſaith the Lord) doe I declare that I will render double unto thee. That is, I doe before declare what I will doe for thee. Alſo the word ſignifies to ſhew or foreign Anteceffor, antiſtes, dux praeſul, princeps.declare very plainly with words and geſtures, and with ſignes of the body, to declare with certainty and moſt directly. And laſtly, it ſignifies to ſhew by example, or going before: as a Captaine or Conductor doth declare his mind unto his Souldiers, by going before them, and ſo ſhewing of them what they ſhould doe. So the ſum of the Churches requeſt, is thus much, Tell me, O thou great Shepheard, where thou feedeſt thy flock, for I am ignorant of the place where, and the time when thou feedeſt; direct me, goe before me to the place of feeding, and repaſt.
Hence Obſerve,
Firſt, That it is no eaſie thing to find out the way of Chriſt. The place is not always eaſie to be found where Chriſt walks, for ſaith Chriſt, Many will falſly ſay, lo here is Chriſt, or lo there is Chriſt, Mark. 12. 21. Sometimes the Church is driven into the Wilderneſſe, Rev. 12. 14. Sometimes Chriſt hideth his face, as in Cant. 5. 5. now by reaſon of all thoſe ſad occurences of the Church, in reſpect of Perſecution, Temptation, Darkeneſſe, and ſometimes the Sun of righteouſneſſe withdrawing his light, the Church is far to ſeek in the things of Chriſt.
Secondly Obſerve,
The Church being ignorant her ſelfe of Chriſts wayes, doth dilligently and earneſtly ſeeke unto him for direction. Thus we are commanded, Seeke the Lord and his ſtrength, ſeeke his face continually, Pſal. 105. 4. The Saints are deſcribed to be ſuch as ſeek after God. This is the Generation of thoſe that ſeeke him, Pſal. 24. 6. And let all thoſe that ſeeke thee rejoyce, Pſal. 40. 16. Wicked men are deſcribed to be ſuch as ſeeke not after God, Pſal. 52. 2. & Pſal. 14. 2. And thus Moſes tells the people of Iſrael, Deut. 12. 5. VntoUnto the place which the Lord your God ſhall chooſe out of all your Tribes, to put his name there, even unto his Habitation ſhall yee ſeeke, and thither ſhalt thou come. They were to ſeeke the very place that God had choſen, and come thither.
O thou whom my ſoule loveth.
Here we have the amiable, lovely, piercing form of the Churches requeſt, wherein ſhee expreſſeth the Character or Print of her ſouls affection toward her Beloved. The Hebrew word Ahab, ſignifies a vehement and ardent foreign Amavit, dilexit. Gramatici, notant verbam ahab, d…ligendi, eſſe ardens & vehemens, & ſignificare aliquid tenerum & affectione plenum, ut ſit is diligens juſtitiam, qui in ea ſibi placet & acquieſcit eam exquirit & perſequitur Rivetus in Pſ 45. 7.love, ſo as to perſue and ſeeke after the thing beloved: So it is uſed in Pſal. 45. 7. Thou loveſt righteouſneſſe: that is, Chriſt did earneſtly purſue and follow after righteouſneſſe, and he did, as it were acquieſce, or reſt well pleaſed in righteouſneſſe, he did take great delight in it.
My ſoule.
The ſoule is put for all the faculties of nature, and for the uniting of all the affections, whereby they goe forth moſt ſtrongly. Like unto this is the longing of the ſoule, Gen. 38. 8. It is called the knitting of the ſoule, I Sam. 18. 1. The delighting of the ſoule, Iſa. 42. 1. And the waiting of the ſoule, Pſal. 33. 20. And the rejoycing of the ſoule, Pſal. 35. 9. So that this periphraſis is of greater force then if ſhee had ſaid, O my beloved. So that by it is meant her unfeigned and ardent love, with a longing deſire to enjoy fellowſhip with Chriſt. The ſoule is here by a Synechdoche put for all the Affections of the ſoule.
Hence Obſerve,
Firſt, A Chriſtians love to Chriſt, it is a collective or united love. Chriſtians love Chriſt with their whole ſoule and ſtrength; with all their affections, and all their affections together. As all the Rivers run into the Sea, and meet in one Ocean: ſo all a Chriſtians affections (however divided and branched out to other things) meet in Chriſt, as in a Fountaine. Chriſt is as the Center and reſting place of all the affections of the Saints.
Secondly Obſerve,
The love of the Saints towards Chriſt is a hot vehement, and an ardent love The Saints burne in their love towards Chriſt; all their affections are (as it were) ſet on fire, by the flames of his love, kindling and enflaming of their hearts. When we bring our hearts to the fire of Chriſt's love, they muſt needs wax hot within us. United love muſt needs be very ſtrong, like unto the Sunbeams when they are contracted and meet in a Burningglaſſe, are of great force and ſtrength; ſuch are the affections of the Saints unto Chriſt.
Where thou feedeſt, where thou makeſt thy Flocks to reſt at Noone.
Here we have the ſubſtance or matter of the Churches Petition: ſhee deſires to know the place,
1. Of feeding.
2. Of lying downe.
Feedeſt) In the Originall it is, Where or how thou wilt feed: That is, where thou art wont continually to feed thy flocke. The word Flock being omitted in the Originall, is ſupplied, as is uſuall in Scripture; as in Gen. 29. 7. Water ye the Sheep, and goe and feed: that is, feed the ſlock.
The word (Feed) comprehendeth all the duties of Paſtor or Shepheard; as feeding, guiding, governing, and defending foreign Paſcere paſcere ſe, paſci, depaſcere. St Metaphorice, pavit homines, rexit, gubernavit docuit,the flock. Hence it is Kings are ſaid to feed their people, in which reſpect they have the title of Shepheards, as in Pſal. 78. 71, 72. David was taken by the Lord from the Sheep folds, from following the Ews great with young, and he brought him to feed Jacob his people, and Iſrael his inheritance. Hence it is, Chriſt is called the Shepheard foreign lingua ſancta pro…rié paſtoiū eſt, aut ovium, ponitur enim tranſitivé, & intranſitivépro ſubjectorum ratione, in tranſitive, cum ovibus attribuitur, aut hominibus ſeipſos paſcentibus. Rivertus in Pſa. 23. 1.of our ſouls, 1 Pet. 2. 25.
Therefore it is that the Church deſireth to be ſo guided and directed by Chriſt to the place of his feeding, that ſhee might be fed of his heavenly food, and be refreſhed by drinking the water of life: ſhee deſireth to know where, or how Chriſt feeds alone by himſelfe; yea, where he feeds his; flock (oppoſed to the flocks of his companions) ſhee deſires not onelyonly Chriſts feeding and guiding her, but alſo to feed with his Lambs, with his Sheep, that ſo ſhee and they may be mutually refreſhed one of another.
Thou makeſt to rest.
The word (reſt) in the Originall ſignifies to lye foreign Cubare, recubare, ſuccumbere. Fortaſſe inde verbum. Eng. Rabbet: becaus it is a creature much given to couch or lye down. Eſt accumbere vel accubare, ſicuti ſolent armenta, dum ruminant poſt paſt um Muſcul. in Pſal. 104. 22.downe, becauſe we take our reſt by lying downe. To deſire repaſt, and to deſire reſt after repaſt, it is agreeable to nature, as firſt to eat, and ſo to reſt after meat: ſo that after the heavenly Banquet of ſpirituall dainties, ſhee may ruminate and chew the cud, as it were, by ſpirituall meditation, ſuch Beaſts as under the Law did chew the cud and part the hoofe were accounted cleane, Lev. 11. 3. So the cleane ſoule doth ruminate upon the ſpirituall food by which Chriſt refreſheth it. But the reſt here, is meant chiefly of that reſt and ſafety ſhee deſireth of Chriſt, in reſpect of perſecution and trouble, as appears by the next words.
At Noone.
This is meant of the heat of the day, the mid-day is called Zeharajim, and it is put in the duall number, becauſe it divideth the day into two equall parts, and containeth a part of the forenoon, and a part of the afternoone; the medium or middle part is a diſtance or foreign Lucere Ʋnde. foreign Merid es. quia diem in duas partes aequas dividit & geminae'ucis, anſemeridanae & veſpertinoe, medium eſt interſtitium & terminus. Buxt. in Lex.ſpace between both, when the Sun is come to the Meridionall point; by which means it ſendeth forth a moſt ſcorching and burning heat. Now this muſt needs be meant of the ſcorching and burning heat of Perſecution, tribulation, and affliction, which is figured out by the heat of the Sun, in Mat. 13. 6. 21. This being an unſeparable companion with the Goſpell, as appears, Tim. 3. 12. Shee deſires to reſt under the ſhaddow of Chriſt's wings, where ſhee may enjoy reſt and peace, when the Sun of perſecution is at the higheſt, even at noon-day, when the ſcorching beams thereof, doe caſt the greateſt heat and extremity.
Now from the matter of the Churches requeſt unto Chriſt, Obſerve,
Firſt, That Chriſt is a moſt compleat ſpirituall Shepheard, feeding, guiding, governing, and directing his flocke. The Scripture doth often aſcribe the title of Shepheard unto God, and unto Chriſt, as in Pſal. 80. 2. Heare O Shepheard of Iſrael. And Chriſt is the Shepheard of our ſouls, 1 Pet. 2. 25. And ſaith he, I am the good Shepheard, John 10. 11. Chriſt hath all the properties of a good Shepheard, and they are ſuch as theſe.
Firſt, a good Shepheard is carefull to feed his Flock: ſo is Chriſt as carefull, and much more then any earthly Shepheard can be to feed his people. The Lord is my Shepheard or feeder, ſaith David, and what is the effect? Why ſaith he, I ſhall not want: he will feed me plentifully and abundantly, ſo that I ſhall want nothing. So in Iſa. 40. 11. He ſhall feed his Flock like a Shepheard. Chriſt doth excellently feed his flock.
Firſt, Plentifully, with abundance, with the greateſt variety of all good things: thus the Lord did promiſe to feed his people in Ezek. 34. 14. I will feed them in a good paſture, and upon the high Mountaines of Iſrael ſhall their fold be: there ſhall they lie in a good fold, and in a fat paſture ſhall they feed upon the Mountaines of Iſrael. There is a redundancy and an overflowing good in Chriſt, ſo that when he gives any good thing he gives abundance of it; if he give life, peace, joy, or any refreſhment, he doth not give a ſcanty meaſure of it: but he filleth the empty ſoule with good things: Chriſt is both able and willing to doe for us, far more abundantly then we are able to aske or thinke, Epheſ. 3. 20.
Secondly, Chriſt doth not onelyonly feed his people with plenty, but alſo with the choiceſt food, he doth extract the very quintiſcence of all good things for them. He makes a feaſt of fat things, and the marrow of fatneſſe, and Wine on the Lees well refined, Iſa. 25. 6. For ſuch preſerveth the ſtrength, and doth moſt of all refreſh nature: So Chriſts comforts are the beſt comforts, his joy the beſt joy, his peace the beſt peace, his Spirit the beſt Spirit: Chriſt doth not feed his people with courſe diet, but with the beſt and the moſt daintieſt of heavenly food.
Thirdly, Chriſt feeds his people with the moſt ſuitable food; he feeds them according to their appetites and deſires, according to their neceſſity or need: he hath ſtrong meat for ſtrong men, and milke for Babes, he anſwereth all our wants, and that with the greateſt ſufficiency; he is made unto us Wiſdome in reſpect of our folly, righteouſneſſe and ſanctification in reſpect of our guilt and pollution, Redemption in reſpect of our miſery and bondage. Hence it is, David ſaith, I ſhall not want: ſo long as the Lord is my feeder, I ſhall not want any thing that is good or ſuitable for me. As earthly appetites are ſatisfied with earthly food, ſo are the heavenly appetites of the Saints filled by Chriſt of all heavenly food: for of the like nature as the appetite is, muſt the food be; earthly food will ſatisfie a naturall appetite, and heavenly food will ſatisfie the heavenly appetite, and no other: now Chriſt feeds the heavenly appetites of his Saints with that heavenly Mannah, that bread which came downe from heaven; and gives them to drink of the waters of his heavenly Sanctuary, which flows from him, as from the Spring of living waters, feeding and refreſhing their ſpirituall deſires and longings, with heavenly food.
Fourthly, Chriſt feeds his people even to ſaturation (as I may ſay) he gives them a full meal of his ſpirituall dainties; according to this is the charge in Song 5. 1. Drinke abundantly, O my friends: the more they drink, the more wellcome they are; they may be drunken and never the worſe, neither any way diſtempered by it, but the more they drinke, the more earneſt are their deſires after it, as being ſatisfied and yet never ſatisfied, they are ſatisfied in the injoyment of it, but they think they never have enough of it. Hence it is that Chriſt ſaith in John 4. 13. VVhoſoever drinks of the water that I ſhll give him ſhall never thirſt more. That is, he ſhall never thirſt with an inordinate thirſt after ſin, or earthly things, his luſtfull deſires are quenched with this ſpirituall water: but (ſaith Chriſt) The water that I ſhall give him, ſhll be in him a well of water, ſpringing up unto overlaſting life. That is, this ſpirituall water ſhall not onelyonly refreſh and comfort the weary ſoule whereby it is ſatiſfied in the preſence of Chriſt, but it ſhall as the water of the Sanctury, abound and increaſe more and more; it ſhall increaſe with all the increaſings of God. Thus Chriſt as an everlaſting Spring of living waters, will continually iſſue out his ſtreams into the hearts of his people, whereby they ſhall be fed unto the full. Thus Chriſt as a good Shepheard feeds his flock.
Secondly, Chriſt (as a good Shepheard) doth reſt and refreſh his people: hence the Church doth here deſire to know the place of his reſt, of his lying downe, that ſo he might not onelyonly feed her, but (as it were) refreſh her after meat. Chriſt doth refreſh, and make his people to reſt by his preſence, by his Spirit, by his promiſe, and by his power and ſtrength, making them ſit ſecurely under his protection. The Prophet David bringeth in this refreſhing as a thing which the Lord added to his feeding, Pſal. 23. 5. Thou haſt prepared my Table, &c. And thou haſt anointed my head with Oile. That is, thou doeſt not onelyonly feed me abundantly in ſupplying me with all good things, but thou anointeſt my head with Oile, or thou makeſt fat my head with Oile, towit, by powring it forth upon me: wherein the Prophet alludeth foreign Saginatus, pinguefactus fuitto thoſe hot countries, becauſe it was a uſe among them to wellcome and cheare their gueſts with powring out precious ſweet Oils upon their heads. And this is that which the Lord promiſes to his flock, beſides the feeding of them, I will cauſe them to lye downe, ſaith the Lord, Ezek. 34. 15. That is, I will refreſh and comfort them, I will give them reſt and peace, whereby their hearts ſhall be comforted.
Againe, Chriſt will not onelyonly cauſe his people to lye downe and reſt, and to take their repaſt, but he will cauſe them to lye downe at noou-day: namely, in the greateſt heat of perſecution. Hence David concludeth, Though I walke in the valley of the ſhaddow of death. That is, though I walke in the midſt of temptations and troubles, where is nothing but fears and miſery, Yet (ſaith he) I will feare none ill, But why? Becauſe thou with thy thy Rod and Staffe doeſt comfort me. That is, if I goe out of the way, and ſo fall into great danger, thou wilt ſweetly bring me home and ſecure me. it is otherwiſe with the hireling. For (ſaith Chriſt) when he ſeeth the Wolfe comming, he leaveth the ſheep and fleeth, and the Wolfe catcheth them, and ſcattereth them, John 10. 12. Hirelings and falſe Shepheards will not ſtand by their flocks in imminent dangers: but Chriſt will ſave and protect his flock in the midſt of fears and dangers: and by the rod of his power he will governe, rule, and protect his people in the greateſt extremities.
Thirdly, Chriſt doth lead, guid, and direct his flock, ſo ſaith David, he like a good Shepheard leadeth me beſide the ſtill waters, or the waters of reſt, Pſal. 23. 2. That is, he doth comfortably guide me to thoſe calm waters, ſuch as give reſt and refreſhing: and in Verſ. 3. He returneth my ſoule that was going aſtray and wandring from him. And he leadeth me in the paths of righteouſneſſe: he ſweetly guideth me in holy paths, but not for any merrit in me, but for his name ſake. And in Pſal. 80. 2. Thou leadeſt Joſeph like a flocke. And the Lord is ſaid to lead his people in the Wilderneſſe like a flocke, by the hand of Moſes and of Aaron, Pſal. 77. 20. That is, thou didſt lead them through the red Sea, and through the Wilderneſſe by the hand of Moſes, even as a Nurſe leadeth her Child by the hand, becauſe of it's weakneſſe; foreign In Hiph. dux… deduxit, commodé & leniter: Buxt. in Lex.ſo thou leadſt them with all tenderneſſe and lenity, with all meekneſſe and gentleneſſe. And ſo the word Lead in the forenamed place, Pſal. 23. 2. ſignifieth an eaſie ſoft, gentle leading, with ſuſtaining of infirmity, as when a Mother leads her Child. Thus Jacob is ſaid to drive his Cattle ſoftly leaſt they ſhould over-heat them, Gen. 33. 14. Hence we may note
Fourthly, that Chriſt doth tenderly beare and compaſſionate his flock, and he doth reſtore and make up that which is broken or defective. So the Lord ſaith in Ezek. 34. 14. I will bind up that which is broken, and ſtrengthen that which is ſick. And ſo in Iſa. 4. 10. He will not onelyonly feed his flocke like a Shepheard, but he will gather the Lambs with his armes, and carry them in his boſome. He hath a tender care over them, that thoſe weak Chriſtians, who as Lambs are unable to walke by themſelves, he will carry them (as it were) in his boſome, and in his armes, that none of them might be loſt or periſh. And in that he ſaith he will carry them in his boſome; he alludeth to the cuſtome of the High-prieſt under the Law, who was to bear the names of the Children of Iſrael in his Pectorall or Breſt-plate upon his heart, which was to figure out unto us, the tender love and pity that Chriſt bears unto his people, comforting the comfortleſſe, reſtoring ſuch as are out of joynt, ſo that all is mercy, love and ſweetneſſe that comes from Chriſt. Full to this purpoſe is that in Iſa. 63. 9. In all their affliction he was afflicted, and the Angell of his preſence ſaved them: in his love and in his pity he redeemed them, and he bare them, and carried them all the days of old. The place may be read interrogatively, thus, Was he not afflicted? &c. That is, did he not take to heart the wrongs done to his people in Aegypt? Was not Chriſt, the Angell of Gods preſence their Saviour and Conductour? Did he not beare them, as a tender Mother doth her young Child? Did he not carry them as the Eagle doth her brood, with ſuch care that ſhee her ſelfe may not hurt them, and at ſuch a height as others may not reach them to doe them any wrong?
Now in that the Church doth introduce Chriſt as a Shepheard, and her ſelf as Sheep, it holds forth unto us theſe Obſervations.
Firſt, That thoſe Sheep of Chriſt are apt to goe aſtray and wander from Chriſt. As Moſes, David, Solomon, Peter: all theſe had their ſtraglings from Chriſt: So far as we are led by the fleſh we are as Sheep going aſtray.
Secondly, The Saints deſire therefore to be directed by Chriſt, and are willing to ſubmit themſelves to be ordered by him. It is from Chriſt the Saints deſire to have direction.
Firſt, for that ſweet and heavenly food of their ſouls; for the Saints know there is but one true Shepheard, and therefore they ſeek after him alone, expecting no wholſome food unleſſe it come from Chriſt.
Secondly, the Saints doe not onelyonly deſire the food of Chriſt, rejecting all the doctrines of men; but alſo to be refreſhed by him in the hotteſt Perſecutions. It was the manner of the Shepheards in thoſe hot Countries to drive their Sheep in the heat of the day unto a place of ſhaddow where they might lye downe and refreſh themſelves in the time of the parching heat. So the ſum of the Churches deſire is, that Chriſt would refreſh and comfort her in the hotteſt calamities and perſecutions, even when Tyrants doe rage, and when all the World is in a flame; that then ſhee might lie down and refreſh her ſelfe under his ſhaddow and protection. Hence it is that the Saints rejoyce in tribulations and afflictions, Rom. 5. 3. And when they have trouble in the world they have peace in Chriſt, John 16. 33. So that the Church is not ſolicitous how to ſhun or avoid trouble, but onelyonly ſhee deſires to flie unto Chriſt, that he may refreſh her, and cauſe her to lye downe in peace, even in the midſt of extreame dangers.
Thirdly, the Saints deſire not onelyonly to be fed and to be refreſhed by Chriſt; but alſo to reſt and feed with the flock of Chriſt. So the Church here deſires to know where Chriſt feedeth, and where he maketh his flock to reſt. Saints deſire to feed with Saints, and to lie down with Saints, and to have communion onelyonly with Saints, they deſire that the precious may be ſeperated from the vile, Jer. 5. 19. and that their feeding may not be with ravenous VVolves and Tigers, but with the harmleſſe, innocent, and peaceable Lambs of Chriſt.
Fourthly, the Saints deſire ſuch food & ſuch refreſhing as is heavenly and divine; they looke above the creature, and above themſelves, and depend upon Chriſt for heauenly food, and for ſpirituall reſt, knowing that nothing can ſecure them but a divine protection: all the ſhelters and poops that the creature can afford us are but like Jonah's Gowrd, or ſome ſuch poor ſhaddow, that cannot ſhelter us in a fiery ſtorme of perſecution. VVe may obtaine reſt and quietneſſe under Chriſts ſhaddow in evill times, but not under any ſhaddows of our owne.
Now followeth the Churches Reaſon.
Why ſhould I be as one that turneth aſide by the flocks of thy Companions.
VVe have her reaſon by way of interrogation, for the more patheticall expreſſing,
Firſt, Of her Beloveds deſerts and worthineſſe, as if ſhe ſhould have ſaid; VVhy ſhould I turne aſide from ſuch a Heavenly and gracious Shepheard, and turne to VVolves and Tigers? VVhy ſhould I leave heavenly doctrines for humane traditions: Why ſhould I leave him by whom I have been refreſhed and comforted, to follow ſtrangers whom I know not? VVhy ſhould I turne aſide to honour the creature and neglect the Creator?
Secondly, ſhee expreſſeth her owne ſincerity of affection towards Chriſt, and ſo the frame of her words muſt run thus: why ſhould I wander through ignorance and blindneſſe from thee whom I love and delight to honour, and to follow after thoſe that are enemies to thee? Why ſhould I honour them by diſhonouring of thee? VVhy ſhould I ſerve whom I would not, and neglect thee whom I deſire to ſerve. And thus the Church expreſſeth how worthy Chriſt is to be honoured, and how ſincere her affections are towards him, deſiring to honour him onelyonly.
Why ſhould I be like, &c.
It may be well Tranſlated, Why ſhould I be as one that pitcheth or ſpreadeth his Tent by the flocks of thy Companions. foreign Obvelavit, operuit induit, abſcondit, glomeravit, cur enim eſſem quaſi extendens tentorium apud greges ſociorum tuarum Jumus.For the word that is here Tranſlated (Turne aſide) ſignifies to put on Garments or to cover ones ſelfe, as it were: ſo they covered their Tents, and they were as a hiding place unto them that uſed to ſo journe in them. Junius …enders it thus, For why ſhould I be as ſpreading of Tents with the flocks of thy Companions. That is, I would not be converſant with them that are falſe Shepheards, or take up my abode with thoſe who preſume to joyne themſelves with Chriſt in rule and authority.
Or this covering may be with a Vaile, and ſo the Quaſi operta ſive vellata. Buxt. in Lex.Greeks uſe to render the ſignification of the Hebrew word; and ſo it may ſignifie, either,
Firſt, her ſorrow and griefe, as Mourners uſe to cover their faces, Ezek. 24. 17. where it is ſaid, Forbeare to cry, and bind the tire of thine head upon thee. That is, ſhew no ſigne of mourning at all; towit, by going bareheaded, Levit. 10. 6. or by going bare-footed, 2 Sam. 15. 30. or covering of the face, Levit. 13. 45. for all theſe were ſignes of ſorrow and mourning: or,
Thirdly, her unchaſtity and diſhoneſty, as Thamar was taken for an Harlot, becauſe ſhe had covered her ſelfe, Gen. 38. 14. 5. having put off her widdows Garments, or thoſe Garments which were ſignes of gravity, or mourning; ſhe veiled her ſelfe, as one that would cover her lightneſſe and unchaſtity. Now according to this Interpretation the ſence may run thus, Why ſhould I be as one that covereth her ſelfe, as one that is light and unchaſt, and that followeth ſtrangers, as Harlots uſe to doe? why ſhould I be as one that ſhamefully leaveth her Huſband, to follow after Strangers? or why ſhould I be as one that muſt cover my ſelfe with ſhaddows and pretences, pretending to be for Chriſt, and yet turne aſide to his Companions.
Or laſtly, why ſhould I be as one that turneth aſide, that is, into falſe ways, to be ſeduced by falſe Teachers, and ſuch as would lead me out of the way; of ſuch the Apoſtle ſpeaks off in Gal. 1. 5, 6. I marvaile (ſaith he) that you are ſo ſoone removed from him that called you into the grace of Chriſt, unto another Goſpell, which (ſaith he) is not another, but there are ſome that trouble you, and would pervert the Goſpell of Chriſt. Here the Apoſtle uſeth the preſent Tenſe, foreign, to intimate thus much, that they were not already moved, but were in danger of being removed by falſe Apoſtles and Teachers. So according to this Interpretation the ſence runs thus, why ſhould be as one that is ſeduced and miſled by falſe Shepheards and Paſtors, ſeing thou art my paſtor or Shepheard, what a diſhonour is it that I ſhould be lead and directed by them that will lead …e out of the right way, and make me follow their flocks?
By the flocks of thy Companions.
The word Gueder here Tranſlated Flocke, ſignifieth foreign Ordinavit, diſpoſuit, inſtruxit, ſcil. aciem militarem. Bux in Lex. Ʋnde verbum. foreign Grex, becauſe the flock or herd is ordered & diſposd of by the Shepheard or Herdier foreign Conſociatus, conjunctus fuit. Ʋnde nomen foreign conſors, ſodalis.both an Herd and a Flocke, Joel 1. 18. And the word ſignifieth to order, diſpoſe, or inſtruct Souldiers in military diſcipline, to put them orderly in Rank and File, in Battaile array, or in an orderly poſture, ſo the word is uſed in 1 Chron. 12. 38. ſo that it is meant here of thoſe flocks or companions that are led and ordered by falſe Teachers that are inſtructed of them, even as Souldiers are taught by their Commanders.
Of thy companions.
The word Tranſlated Companions ſignifies to conſociate or to conjoyne ones ſelfe to another. So the falſe Prophets, Apoſtles, and Teachers did conjoine themſelves to Chriſt, they put themſelves as it were, in equall authority with him, to command, to governe, and to direct their flocks, even as Chriſt did his. The Hebrew word Chober of Chabar, is Tranſlated a Charmer, Deut. 18. 11. becauſe by ſorcery they aſſociate themſelves with the Devill, and have communion with familiar ſpirits. So here, falſe Teachers they aſſociate themſelves with Chriſt, they will be, as it were copartners with Chriſt, in matter of government and authority: if Chriſt command the Conſcience, ſo will they, if Chriſt … Laws, they will doe the ſame; and ſo they are not unfitly called Chriſts companions, not becauſe of their dignity, but of uſurpation.
Now if we take this turning aſide, for her covering or hiding of her ſelfe.
Hence Obſerve,
Firſt, That to leave Chriſt, and to follow Strangers in matters of divine worſhip is ſhamefull Idolatry. Therefore it is that the Lord ſaith, he will make the wickedneſſe of the whoredomes of Judah to be diſcovered, Ezek. 23. 29. That is, as if the Lord had ſaid, I will unveile and diſcover thy nakedneſſe, to wit, thy ſhamefull forſaking of God to ſerve Idolls.
Secondly, if we take the covering for pitching of her Tent, with ſeducers and falſe ſheep: Obſerve, That true Chriſtians have great care and circumſpection that they joyne not themſelves unto falſe Teachers. The faithfull deſire to worſhip God aright, in ſpirit and in truth, John 4. and therefore dare not joine themſelves with Idolaters or falſe Chriſts; ſuch as ſeek to betray their ſouls.
Thirdly, if we take her turning aſide into danger: Obſerve, That it is a very dangerous thing to follow falſe Teachers, or to joine with falſe Congregations. They are ſuch as come under covering; and falſe pretects, and Chriſt tells us, that they are rending wolves in ſheeps cloathing, Mat. 7. 15. they have an externall habite of ſimplicity and humility, but inwardly they teare and devoure.
Fourthly, from the title given to thoſe falſe Teachers: Obſerve, That falſe Teachers are Ʋſurpers of Chriſt's prerogative. Hence they are called his companions and fellows, becauſe they ſhare with Chriſt in his Government and Lordſhip, not by his appointment, but by uſurpation: neither are they companions indeed, for they are not called ſo in reſpect of any dignity or honour that belongs unto them, but rather to give us to take notice, what proud inſolent uſurpers they be, who thus joine themſelves with Chriſt in point of Government, for Chriſt alone is Caput eccleſiae, the chiefe head and Shepheard of his Church, the onelyonly Teacher ſent from God: he reſerves the headſhip and royalty over his people as peculiar to himſelfe; he alone carries the Government upon his owne ſhoulders, Iſa. 9. 6. he alone hath ſoveraigne power and authority in ruling over his Church: he alone hath the ſupremacy of Government, and is Commander in chiefe, as I may ſay: he alone can command, forbid, permit, reward, puniſh, doe juſtice, and repreſſe all diſorder, which authority he hath as Mediator received from his Father: he is the great Monarch and King over his Church; and there is not any that hath ſuch ſoveraignty and rule beſides him. Now hence it is, that all ſuch as ſet up a deviſed worſhip and doctrine of their owne, that undertake to make and eſtabliſh Laws to rule and ſway the Conſcience: ſuch I ſay, advance themſelves, even to be Chriſts companions, ſuch a companion is the Pope, for one of the chiefeſt of all Babylon's Merchandize are the ſouls of men, Rev. 18. 13. by her inventions ſhee hath made Merchandize of the ſouls, and domineer'd over, the Conſciences of men. Epiſcopacy in all places hath trodden in the ſame path, and ſo all men whatſoever, that ſhall frame a Religion of their owne, and impoſe it on the Conſciences of men, they doe joine themſelves in equall authority with Chriſt. There are many uſurpations in this kind, but never tollerated by Chriſt: neither is there any in the world that can command the Conſcience in matters meerly divine beſides him.