Exposition of Song of Solomon, Chapter 1 · Verse 6
VERS. 6.
Looke not upon me, becauſe I am blacke, becauſe the Sunne hath looked upon me: my mothers children were angry with me, they made me the keeper of the vineyards, but mine owne vineyard have I not kept.
NOw the Church proceedeth unto a more full anſwer unto this ſuppoſed objection that might have been made againſt her: and that becauſe none ſhould impaire her dignity or worth, or more lightly regard or eſteem of her. And this ſhe doth,
1. By admonition unto the daughter of Jeruſalem, in theſe words, Looke not upon me, becauſe I am black.
2. She rendereth a reaſon of her admonition, and that is drawn from the cauſe of her blackneſs, which is three-fold.
1. The ſupream cauſe; The ſunne hath looked upon me.
2. The inſtrumentall cauſe, My mothers children, &c.
3. The impulſive cauſe; My owne vineyard have I not kept.
Looke not upon me, &c.
The Church continueth her ſpeech to the daughters of Jeruſalem, deſiring them not to look upon her ſo as to be diſcouraged from joyning with her in the ſervice of Chriſt, notwithſtanding all her deformities, which outwardly make her deformed: but rather to have their eyes upon Meſſiah, in whoſe beauty and glory ſhee is alſo decked and adorned.
The word ſignifies to ſee with great obſervation, or to ſee with great curioſity, with delight, and with foreignſenſe and feeling: and therefore in that ſhe ſaith, Look not upon me, or behold me not: that is
1. With diſdain; do not behold me with contempt and ſcorn, becauſe of my blackneſſe. Thus it is ſpoken of Leviathan in Job 42. 34. Hee beholdeth all high things: that is, he ſcorneth & deſpiſeth all other beaſts, he feareth none, and is the proudeſt of all others: and the Lord is ſaid to look upon the proud afarre off. That is, with great diſdain and contempt.
2. Look not upon me with triumph and rejoycing over me, as in Obad. verſ. 12. Thou ſhouldſt not have looked on the day of thy brother. It was ſpoken concerning Edom, becauſe he magnified himſelfe in the day of Iſrael's diſtreſſe; and it is ſpoken of the enemies of the Church, when they gathered againſt Iſrael. Mic. 4. 11. Let her be defiled (ſay they) let our eye looke upon Zion: that is, we will ſatisfie our ſelves in her defilement; let her be defiled, and we will rejoyce.
3. Looke not upon mee with amazement, be not affrighted or aſtoniſhed at my blackneſſe. Affliction is called the wine of aſtoniſhment, Pſal. 60. 3. meaning they were drunken with afflictions, which cauſed horrour and aſtoniſhment, as drunkenneſſe with wine cauſeth ſtaggering and giddineſſe. Hence it is, the Apoſtle doth labour to confirm the Saints in the faith: That (ſaith he) no man ſhould be moved by theſe afflictions: for your ſelves know, that we are appointed thereunto, 1 Theſ. 3. 3. That is, we are ordained, that we ſhould be conformable unto Chriſt: firſt in ſufferings, after in glory; therefore (ſaith he) let not theſe things move you from the faith.
Becauſe I am blacke.
The form of the Hebrew word here, differeth from foreign Subnigra, quod ſim ſubnigra, ſo Iun. tranſlates it.that in the former verſe, and ſeemeth to diminiſh the ſignification, and ſignifies ſomewhat blacke, or blackiſh: by this the Church would ſignifie, that her blackneſſe was not ſuch, as that ſhe might be contemned or diſdained for it: her blackneſs was but an outſide blackneſſ; though her skin was black, yet her inſide was faire, and that outward blackneſſe of hers was not her proper colour neither, but by accident, and therefore ſhe proceedeth to give the reaſons of her blackneſſe.
Becauſe the ſunne hath looked upon mee.
Hereby are meant perſecutions and afflictions: ſo it is expounded by Chriſt himſelfe, Matth. 13. 6. 21. When the ſunne was up: that is (ſaith Chriſt) when perſecution and tribulation ariſeth, becauſe of the world. The Sunne hath looked upon me: that is, God hath looked upon me in anger and diſpleaſure; and therefore O yee daughters, do not you look diſdainfully upon me, becauſe I am blackiſh, and of a dark hue; for this colour is not ſo much naturall to mee, as cauſed by the ſcorching heat of affliction, wherewith I have been often ſun-burnt and ſcorched: neither was this altogether my own defect, but by the envy and deceit of my falſe brethren. Hence ſhee proceedeth to declare the ſecond, to wit, the inſtrumentall cauſe of her blackneſſe.
My mothers children were angry with me.foreign Filij matris meae, Arius Montanus.
Arius Montanus renders it, the ſonnes of my mother. Some queſtion there is, who they be, whom ſhe calleth the ſonnes of her mother.
Firſt, Some have taken it, that ſhe calleth originall ſin, even all thoſe concupiſcences of the fleſh, all thoſe inordinate luſts & ſins, which are in all the elect from the womb, her mothers ſonnes; for by theſe ſhee was forced to commit many ſinnes, and to omit many good things, by which meanes her glory and beauty was very much dim'd and darkned. Now the Apoſtle telleth us of the luſts that warre in our members, Jam. 4. 1. and of fleſhly luſts that warre againſt the ſoule, 1 Pet. 2. 11. And ſaith Paul, I find a law, that when I would doe good, evill is preſent with me, Rom. 7. 21. And all this ariſeth from that originall concupiſcence which is in the elect from the womb; according to that of Pſal. 51. 5. I was ſhapon in iniquity (ſaid David) and in ſinne did my mother conceive me. Now this is true concerning concupiſcence, but I do not conceive how it can here be called the ſons of her Mother: becauſe in this Song ſhe doth often call the Church her Mother; and therefore it may the rather be underſtood, that ſhe meaneth by her mothers ſonnes, thoſe degenerate children, which profeſſe themſelves to be children of the Church; but are falſe Brethren, falſe Prophets, and deceivers: ſuch as theſe might be called the children of her Mother, but not of her Father, becauſe they were degenerate: they were ſuch as do profeſſe faith and godlineſſe, but doe deſperately oppoſe the ſame. Of ſuch David complaineth; I am become a ſtranger unto my brethren, and an alient to my mothers ſons, Pſ. 69. 9. That is, their carriage and eſtimation towards him, was as toward a ſtranger whom they knew not. And the Apoſtle ſaith, Of your owne ſelves ſhall men ariſe ſpeaking perverſe things, to draw away Diſciples after them, Acts 20. 30. So that ſuch as were neer in relation to the Church, and pretended much, ſuch as they were angry with her.
Were angry with me.
Arius Monianus readers it, ſuccenſi ſunt in me, they were enflamed in me. Fratius, accenſi…ra contra me, they were incenſed againſt mee with indignation. The word ſignifies to Burne or be in…iamed with indignation, or with griefe. Thus it is uſed in Pſal. 37. 1. Fret not foreign Arſit, exarſit irà. Irà accenſus fuit. In Niph. foreign Accenſi ſunt irà contra me. Buxt. in lex.thy ſelfe, &c. That is, enſtame not, thy ſelfe with anger, or grieſe. And we have ſame word in Prov. 24. 19. Fret not thy ſelfe becauſe of evillmen; doe not enframe thy ſelf with them: It noteth alſo enflamation of choler, ſo it is uſed in Pſal. 2. 5. He ſhall vex them in his ſore diſpleaſure: That is, he will vex and trouble them in his enflamed diſpleaſure. Again, it ſignifies ſuch an enflamation, as to fight, or make war; ſo it's uſed in Iſa. 41. 11. All they that were incenſed againſt thee ſhall be aſhamed. It is meant of outward enemies, that made war againſt Iſrael: Now by this we may perceive with what great vehemency and indignation, with what burning heat and choler theſe falſe Brethren, falſe Prophets, and falſe Prieſts were ſet againſt the Church, they were incenſed with wrath and envy againſt her, as appears by their carriage towards her, they ſeduced and led her aſide; which indeed is the third, to wit, the impulſive cauſe of her affliction and blackneſſe.
They made me the keeper of the vineyards, but my own vinyard have I not kept.
They made me: They did conſtitute or aſſigne mee, they foreign Poſuit, appoſuit, impoſuit, ſtatuit collocavit.put me: that is, they did impoſe it upon me, they did ſet me upon this work, as Taſk-Maſters uſe to doe: alſo they aſſigned me, as to an Office; thus they made the Church their Servant to obſerve their fancies and pleaſures. They made me. That is, they aſſigned, enforced, and conſtrained me to obſerve their devices and pleaſures, or elſe to ſuffer their cruelty and wrath.
The keeper of the Vineyards.
It is a hard Taſke they impoſe on the Church: for foreign Cuſtodivit, obſervavit.nothing is more laborious then the Huſbandry of the Vineyard. Therefore ſaith Chriſt, Why ſtand yee idle? goe work in the Vineyard, Mat. 20. 6. And they that have laboured in the Vineyard doe complain how they have borne the burden and heat of the day. The Kingdome of God is likened to a Vineyard let out to Huſbandmen, Mat. 21. 33. And in Song 8. 11. Solomon let out his Vineyard to keepers. And in the Captivity of Babylon, the poore of the Land were left to be Vine-dreſſers, and Huſbandmen, 2 Kings 25. 12. This notes the grievious bondage and oppreſſion the Church was under, in reſpect of carnall and humane Ordinances, which were impoſed on her, by thoſe great pretenders to Religion, towit, her Mothers Sons, falſe Prophets and Brethren.
Of the Vineyards.
By the Vineyards which ſhee here oppoſeth to her owne Vineyard; ſeemeth to be meant of falſe Churches, and of all corruption and ſuperſtition uſed in them: into which ſhee was ſeduced and brought by her Mothers Sonnes, who ſet her to obſerve humane Ordinances and Traditions. Thus the Phariſees made the word of God of none effect, through their Traditions, Mark. 7. 13.
The Church in a ſpirituall ſence is often called a Vineyard, Pſal. 80. 8. Thou haſt brought a Vine out of Aegypt. That is, a Church, the Common-wealth of Iſrael. And the Vineyard of the Lord of Hoſts is the houſe of Iſrael, and the men of Judah are his pleaſant plant, Iſa. 5. 7. So in oppoſition to the Lords Vineyard, towit, his Church; falſe Churches, and falſe Worſhippers, are called Vineyards.
But my owne Vineyard I have not kept.
My Vineyard that is mine, or, that belongeth to me. That is, that was given me in truſt, of God, and committed to my charge. The Apoſtle exhorts Timothy, to keep foreign Vineam meam, quae mihi Arius Montan.that which was committed to his charge, 1 Tim. 6. 20. That is meant of the precious Treaſure of holy doctrine, and the Talent: of thoſe gifts by which he was enabled to diſpenſe the word of life. And the Apoſtle ſaith, the Goſpell was committed to his truſt, 1 Tim. 1. 11. And ſaith he, The Goſpell of uncircumciſion was committed unto me, Gal. 2. 7. And a diſpenſation of the Goſpell is committed unto me, 1 Cor. 9. 17. Hence he calleth it, My Goſpell, Rom. 2. 16. So here the Church calleth it her Vineyard: that is, thoſe Ordinances and Laws which God gave me to keep; thoſe things which he did intruſt me withall, even in thoſe things I have been defective.
I have not kept.
I have not with faith, diligence, and obſervation, kept thoſe things which God hath committed to my truſt, but I have been negligent, and careleſſe, and fruitleſſe; and that partly by the impoſitions of ſuch as hated me, and tyrannized over me, drawing of me aſide to obſerve humane rights and traditions; and partly through my owne weakneſſe, to comply and yield to the corruptions of the times, for feare of perſecution, or for love of the World: In that I have been ſlothfull and ſluggiſh in keeping that which was committed to my truſt. The wiſe man ſpeaketh of the ſloathfull mans Vineyard thus, I went up by the field of the ſloathfull, and by the Vineyard of the man void of underſtanding: and lo, it was all growne over with thornes, &c. Prov. 34. 30, 31. So the Church here had been ſloathfull and careleſſe of her Vineyard: ſhe was over-run with the weeds of ſin and ſuperſtition, and with the Thornes and nettles of perſecution. Now this ſhee giveth out as the laſt cauſe of her blackneſſe and deformity; namely, her not keeping well her owne Vineyard. Now let us prooceed to the Obſervations that theſe words thus opened will afford us.
Firſt, Looke not upon me; that is, not with diſdaine or contempt.
Hence Obſerve,
That we ought not to diſdaine or contemne our Brethren in Affliction. To him that is in affliction (ſaith Job) pitty ſhould be ſhewed from his Friends, Job 6. 12. It is in the Originall, To him that is melted; for afflictions melt the heart of man, and therefore pitty ought to be ſhewne: The word tranſlated pitty ſignifies a pious affection of foreign Pietas, bonitas, benignitas.mercy, goodneſſe, and pity: ſo that Bowells of compaſſion ought rather to be ſhewn to Brethren in miſery, then contempt and diſdaine.
Secondly, Looke not upon me: that is, with triumph and rejoycing over me.
Hence Obſerve,
As we ought not to diſdaine, much leſse ſhould we triumph or rejoyce at the affliction of our Brethren. This was a brand upon Edom the Poſterity of Eſau, where the Lord ſaith, Thou ſhouldeſt not have looked on the day of thy Brother, Obad. Verſ. 12. That is, thou ſhouldeſt not have inſulted and tryumphed over thy Brethren, towit, the Children of Iſrael, and of the ſeed of Jacob, who was Brother to Eſau their Father. The contrary is that for which Doeg the Edomite was ſharpely reprehended, for in Pſal. 52. 1. Why boaſteſt thou thy ſelfe in miſchiefe, O mighty man? That is, why doeſt thou inſult and vaunt in thy wickedneſſe, and that becauſe the Lords Prieſts were ſlaine by the hand of Saul: the word ſignifies, to vaunt, inſult, or to rage like a mad man: and therefore fooliſh and vaineglorious Boaſters, are called in Hebrew Holelim, which cometh of the root Halal, to praiſe or extoll: but when men are lifted up at evill, then it is folly foreign Splenduit, metaphorice laudavit, celebravit, per antiphraſin.and madneſſe: as all they that rejoyce at the affliction of the Saints, ſhall find it to be nothing but folly and madneſſe in the end.
Thirdly, Look not upon me with horrour and aſtoniſhment.
Againe Obſerve,Inſanus, inſanivit, Unde. Halle lujah, praiſe ye Jab.
The afflictions, or the deformities of the Saints, ſhould not diſhearten, or drive us off from the wayes of Chriſt. If our owne afflictions ſhould not make us flag or faile, much leſſe the afflictions of others: the Apoſtle comforteth the Saints in that they were tempted and tried: There hath no temptation taken you (ſaith he) but ſuch as is common to man. By temptation he meaneth affliction and perſecution, whereby their faith was tried, as Gold in the fire; and (ſaith he) ſuch afflictions are common to man. That is, it is no more then is incident to man, as man: you might have had as great afflictions as any you have endured, even as you are men: for as men, you are ſubject to as great afflictions as any that have befallen you: but ſaith he, God is faithfull, who will not ſuffer you to be tempted above that you are able. That is, God will ſo moderate the affliction, and prevent you with grace and ſtrength, which ſhall inable you to beare the temptation, And with the temptation will make a way to eſcape. He will give an iſſue together with the temptation, 1 Cor. 10. 13. now if the Saints have no affliction, but ſuch as they might have had, as they were men: and that affliction meaſured out to their ſtrength, or their ſtrength raiſed according to the temptation; and in that they are not onelyonly kept under, but delivered out of affliction, there is nothing in the afflictions of the Saints, if well conſidered, that may diſhearten or diſcourage us in the ways of Chriſt.
The Church ſaith no leſſe her ſelfe in the Text, Looke not upon me with aſtoniſhment and feare, Becauſe I am blackiſh, or ſomewhat black: as if ſhee had ſaid, my blackneſſe is not ſo much as to trouble or amaze you: I am not altogether black, though my outſide be ſomething blackiſh, yet my inſide is faire and beautifull. Hence Obſerve,
That there is no evill ſufficient in the afflictions or deformities of the Saints, as to be a ſtumbling block unto us, either to cauſe us to diſdaine them, or to feare the like afflictions. The evill of ſin is the greateſt evill, and the evill of affliction is but a fruit of the evill of ſin. Now the Apoſtle doth triumph both over ſin and affliction, 1 Cor. 15. 55, 56. O death where is thy Sting? O grave or hell where is thy Victory? Now he tells us the evill of both theſe is taken away, The Sting of death is ſin. That is, ſin is death's weapon, by which it is armed againſt us; but when ſin is taken away, the ſting of death is alſo taken away: But how comes ſin to be ſo prevalent and ſtrong? The Apoſtle telleth us, The ſtrength of ſin is the Law: That is, ſin is not imputed to us but by the Law, and our fleſh doth alwayes oppoſe that which is commanded. But (ſaith he) thanks be to God which giveth us the Victory through Jeſus Chriſt our Lord. Now mark what the Apoſtles Exhortation is upon this, Therefore my Brethren be yee ſtedfaſt and unmoveable; let nothing cauſe you to forſake the way of Chriſt, it is not affliction or ſin ſhall hinder your acceptance with him. Foraſmuch (ſaith he) as you know, your labour is not in vaine in the Lord.
The afflictions of the Saints are but ſomething like afflictions, they are not afflictions themſelves, they are but the outſides of afflictions, the ſting and evill of them is taken away. Thus the Apoſtle affirmeth in 2 Cor. 4, 8, 9, 10. We are troubled on every ſide, yet not diſtreſſed: That is, though we are beſet round with trouble, yet God gives an iſſue, and makes a way for eſcape: VVe are perplexed, but not in deſpaire, we are never without hope. Perſecuted but not forſaken, the Angell of Gods preſence going always before us: caſt downe, but not deſtroyed: though affliction may keep us under, yet it ſhall never conſume us. And againe the Apoſtle ſaith in 2 Cor. 6. 8, 9, 10. As deceivers and yet true, as unknowne, and yet well knowne, as dying, and behold we live, as chaſtened, and not killed, as ſorrowfull, yet alwayes rejoycing, as poore, yet making many rich, as having nothing, & yet poſſeſſing althings. They were not ſo indeed, but reputed to be ſuch: or they were like unto thoſe that were ſo indeed, but they had but the ſhaddow of afflictions. Hence it is, ſaith the Apoſtle, that we faint not: though the outward man periſh, yet the inward man is renewed day by day, 2 Cor. 4. 16. We have new ſupplies of ſtrength every day: And ſaith the Apoſtle, our afflictions are but light, but our glory we expect is weighty: our afflictions are but momentary, but our glory is eternall, that our glory far exceedeth our afflictions.
Becauſe the Sun hath looked upon me.
The Church gives a reaſon of her blackneſſe, to the end the Daughters of Jeruſalem might not be offended with her: and that becauſe ſhee was under the ſcorching Sun of Perſecution.
Hence Obſerve,
The afflictions of the Saints are many times cauſes of offence to weake Chriſtians. As for ſuch as are meant in the Parable of the ſtony ground, they are wholly offended, when the Sun of Perſecution ariſeth on them, mat. 13. 21. but not onelyonly ſuch, but the Saints themſelves, by reaſon of weakneſſe are much caſt downe: All of you (ſaith Chriſt to his Diſciples) ſhall be offended becauſe of me this night: for it is written (ſaith he) I will ſmite the Shepheard, and the Sheep of the flock ſhall be ſcattered abroad, Mat. 26. 31. By reaſon of their weakneſſe their hearts fail'd them, and they left Chriſt. But this proocedeth from the diſtemper of their ſpirits, and from the fleſh: for they ought rather to doe, as the Apoſtle ſaith of himſelfe and the reſt of the Saints, Being juſtified by faith, we rejoyce in tribulation, knowing that tribulation bringeth experience, experience patience, patience hope, and hope maketh not aſhamed, becauſe the love of God is ſhead abroad in our hearts, Rom. 5. 3. So that we being juſtified and freed from ſin,, and from the evill of affliction, it ſhould make afflictions and tribulation ſo wellcome unto us, as that we ſhould not be troubled or moved at them.
Secondly Obſerve,
That it is incident to the moſt godly in the World, to have tribulation and affliction in the fleſh. So ſaith the Apoſtle, All that will live godly in Chriſt Jeſus ſhall ſuffer perſecution, 2 Tim. 3. 12. And therefore it is, that Chriſt aſked his Diſciples, whither they could be Baptized with his Baptiſ…ne and withall tells them that they ſhould drink of his Cup, and be baptiſed with his baptiſme, Mat. 20. 22, 23. That is, you ſhall indure afflictions like to mine, and ſuch as ſhall be my entertainment in the World, the ſame ſhall be yours: And againe he ſaith, if we will be his Diſciples, we muſt take up our croſſe, and follow him, Mat. 16. 24. there are many that ſeeing the croſſe, will ſtep out of the way, but ſaith Chriſt, my Diſciples muſt not goe out of my way to ſhun the croſſe, but rather take it up and follow me, who have endured the croſſe and deſpiſed the ſhame, Heb. 12. 2. for the afflictions which we ſuffer in this life, are not worthy of the glory which ſhall be revealed, Rom. 8. 18. Satan deſired to ſift Peter as wheat, Luke 22. 31. Now wheat is one of the pureſt ſorts of graine, and therefore requireth the moſt ſifting: So the Saints, and the pureſt of them, doe many times endure the greateſt ſiftings and trialls.
Now although God doth diſpenſe outward things alike to all, and cauſeth the ſun to ſhine, and the raine to fall, upon the good and upon the bad: yet he hath different ends, and worketh ſeverall effects by thus his dealing. He afflicts the Saints to purge and purifie them, but he afflicts the wicked to deſtroy them. As Gold is purged by the fire, ſo by fire is ſtubble conſumed: as Wheat is cleanſed by ſifting, ſo chaffe is ſcattered abroad: as the Sun cauſeth a dirty Channell to ſtinke, ſo it cauſeth the ſweet flowers to give a fragrant ſmell. Hence it is that Job ſaith, When he hath tried me I ſhall come forth like Gold, Job 23. 10. God doth chaſtiſe his people, ſaith Auguſtine, that we ſhould not bee over-greedy of theſe things, which in this world are Auguſt. de civit. dei, lib. 1. cap. 9. Vt nec bona cupidius appelantur, quoe mali quoque habere cernuntur, nec mala turpiter evitentur, quibus & boni plevumque affi…iuntur.common to the wicked; neither with baſeneſſe and reproach ſhun thoſe evills, which wee ſee for the moſt part happen to the godly.
My mothers children were angry with mee.
Such as were neerly related to her, and did profeſſe themſelves of the ſame faith, and had been …one one ſociety with her. Hence obſerve,
1. The greateſt enemies of the Church are ſuch as are the neereſt in relation unto her.
Where there is the greateſt ſympathy, when divided, turns to the greateſt antipathy. Hereof David complaineth, I am become (ſaith he) a ſtranger unto my brethren, and an alien unto my mothers ſonnes, Pſal. 69. 9. Such was the enmity of Cain towards Abel, of Eſau towards Jacob, of Abſolom towards David: and as in naturall relations, ſo it is in civill relations, and in ſome ſort in ſpiritual relations; for they that profeſſe themſelves of the Church, are great enemies unto them that are faithfull in their own Society.
Secondly, Obſerve,
That the greateſt pretenders to religion & holineſſe, prove many times the greateſt enemies to the ſame.
Many will pretend godlineſſe, and yet are haters of that godlineſſe which they do pretend. The Prophet deſcribeth ſuch as theſe in Iſa. 48. 1, 2. Such (ſaith he) are called by the name of Iſrael, and are come forth out of the waters of Judah, which ſwear by the name of the Lord, and make mention of the God of Iſrael, but not in truth, nor in righteouſneſſe, For they call themſelves of the holy Citie, &c. Here we have a people as formall as poſſible can be, they are called by the name of Iſrael, they glory and reſt in legall ſhadows; and they did ſwear by God, profeſſing to ſerve him, by making mention of his name: they loved to be named by the holy City of Jeruſalem, but all this was not in righteouſneſſe; but they uſed all theſe things falſly, and to deceive: Such were the falſe Prophets, and falſe Brethren of the Jewiſh Church: ſuch were the Scribes and Phariſees in Chriſta…ne: None pretended more holineſſe and ſtrictneſſe in reſpect of outward formes, then the Phariſees did. Joſephus ſaith, they uſed a very auſtere and ſtrictkind of life, & did not adict themſelvs to any delicacy, Joſephus Antiq. lib. 10. cap. 2.but diligently follow that which their reaſon induceth them unto: they honour their Elders, neither dare they reply, or reproach them for their admonitions. Beſide, the Scripture ſheweth how ſtrict they were in legall obſervances: I was as touching the law (ſaith Paul) a Phariſee: concerning zeale, perſecuting the Church, and touching the righteouſneſſe of the law blameleſſe, Phil. 3. 5, 6. Paul had a zeale, but not according to knowledge; and therefore none more forward to perſecute the Saints then Paul; none more greater enemies to Chriſt then the Scribes and Phariſees; none more oppoſite to the Apoſtles, then the devout Jew, one that was zealous for legall obſervances.
Such have been all Popſh Prieſts and Prelates; and ſuch are all thoſe, of whatſoever form, diſtinction, or name they be of, that impoſe ſuperſtitious orders under the Goſpel: Let them pretend order, or uniformity, or whatſoever; yet if they impoſe humane inventions, ſo as to urge and preſſe them upon the conſciences of Saints, they are the greateſt enemies of the Saints of Chriſt.
3. Obſerve, Thoſe that are ne areſt in relation to the Saints, and thoſe that pretend moſt holineſſe, if ſuch prove falſe brethren, they afflict and hurt the Saints moſt of all.
1. Such are moſt apt to ſeduce them, & draw them from the truth: ſo the Apoſtle ſaith, Of among your ſelves ſhall men ariſe, ſpeaking perverſe things, drawing Diſciples after them, Acts 20. 30.
Joſephus in his Book of Antiquities, reporteth; that when Jeruſalem was beſieged by the Romans, the Jewes received more dammage by their ſeverall diviſions within their City, then from the Romans without, who were their beſiegers: ſo a falſe brother doth more endanger the welfare of the Saints, then an open Enemie.
2. Such as are falſe brethren doe not onelyonly ſeduce the Saints, but grievouſly afflict them: they know how to ſtrike, where it will moſt ſmart; they know the conſcience to be the moſt tender place; and therefore aime to oppreſſe that moſt. When any of our late Biſhops had a mind to perſecute the Saints, they would make uſe of one that had profeſſed Religion; and having apoſtatized, knew the better how to vex the Saints; he knowing the moſt tender place, would lay the burthen upon it.
Julian the Apoſtate did the Saints more hurt, then any perſecutor beſide: ſo none was more fit to betray Chriſt, then Judas.
4. Obſerve, That falſ brethren perſecute with the greateſt heat a… indignation.
Of this the Church complaineth here; my mothers ſonnes were angry with me: they were incenſed with indignation, and with burning heat and choler; with wrath and envy they were ſet againſt her. So the Apoſtle ſaith, he perſecuted the Church with zeale, Phil. 3. 6. Zeale carries in it a ſpirit of indignation. Acts 5. 17. The high Prieſt roſe up (againſt the Apoſtles) with indignation. It is in the Originall, they roſe up, being filled foreignwith zeale, becauſe zeale carries a ſpirit of indignation along with it. And the Text ſaith, Paul breathed out threatning and ſlaughter againſt the Diſciples of the Lord, Act. 9. 1. Which phraſe of breathing out threatnings importeth a vehement heat, of a heart enraged, and burning with indignation.
They made me, &c.
They did aſſigne or conſtitute me, they did impoſe or put upon me the keeping of the Vineyards. Hence obſerve,
1. That thoſe falſe pretenders to Religion (before ſpoken of) doe uſe coaction and compulſion to conſtraine others to obſerve their wayes.
This is like Nebuchadnezar, who commanded all to worſhip the golden image, or elſe they were to be caſt into the middeſt of a burning fiery furnace, Dan. 3 6. The Apoſtle was not of this mind, when he ſaith, we have not dominion over your faith, but are helpers of your joy, 2 Cor. 1. 24. By this the Apoſtle ſheweth, that what he was to deliver unto them in the preaching of the Goſpel, he did it not as a Lord over them, but as a ſervant ſent by Jeſus Chriſt to adminiſter joy and comfort unto them: and withall ſheweth, that the Goſpel is a Goſpel of peace and of joy in the holy Ghoſt: Now if the Apoſtles might not Lord it over the conſcience, much leſſe thoſe, that be inferiour to the Apoſtles, and of much leſſe infallibility then they. And again he ſaith, Ye are bought with a price, be not yee the ſervants of men. 1 Cor. 7. 23. That is, doe not enſlave your conſciences to men, in matters divine, becauſe hee that redeemed you is King alone over your ſpirits. Now theſe falſe members being enraged againſt the Church, they forced her to ſerve their fancies and pleaſures. But the Goſpel knows no ſuch way of coaction or compulſion, it uſeth no violence to compell men; but it ſhall proſper, becauſe of truth, meekeneſſe, and righteouſneſſe, Pſalm 45. 4.
The keeper of the Vineyards.
It is a hard task they impoſe upon the Church; nothing is more laborious then the husbandry of a Vinyard.
Hence obſerve,
That the preſſures and burthens which falſe brethren impoſe upon the Saints, are very heavy and grievous to be borne.
Thus it is ſaid of the Scribes and Phariſees, that they laid heavy burthens, and grievous to be born, and laid them upon mens ſhoulders, Matth. 23. 4. That is, they preſſe the ſtrict obſervance of the law upon the people: but (ſaith Chriſt) they themſelves will not move them with one of their fingers. They will not touch them, much leſſe will they goe about to lay them on their owne ſhoulders: falſe brethren are for the moſt part exactors of thoſe things, which they themſelves moſt of all neglect. And ſo in Acts 15. 10. They put a yoke upon the necke of the Diſciples, which they nor their fathers were able to beare: and this the Apoſtle cals a tempting of God; becauſe if they were circumciſed according to the law, then they were bound to keep the whole law, as the Apoſtle teſtifies in Gal. 5. 3. Now ſeeing Chriſt bare the law for his people, it would be a tempting of God, for they to goe about to undertake it, it being a burthen too heavy for them to beare. Again, the Apoſtle ſpeaking of falſe brethren, ſaith; As many as deſire to make a fair ſhew in the fleſh (who pretend to be very zealous and forward) they (ſaith he) conſtrain you to be circumciſed: only leſt they ſhould ſuffer perſecution for the croſſe of Chriſt. This they did to avoid trouble and perſecution, and that thereby they might obtaine the favour of the people, in that they were conformable to the cuſtoms of the law; but neither they themſelves who are circumciſed (ſaith the Apoſtle) keep the law: ſo that notwithſtanding they preſſe carnall rites and ceremonies upon you: it is not out of any affection or zeale they have to the law, but to get the praiſe of men, and favour of the people: ſo ſaith the Apoſtle; they deſire to have you circumciſed, that they may glory in your fleſh, Gal. 6. 12, 13. And the Apoſtle doth reaſon it out with the Coloſſians, thus: Wherefore (ſaith hee) if yee be dead with Chriſt from the rudiments of the world, why, as though living in the world, are ye ſubject to ordinances, Col. 2. 20. That is, why are yee burthened or enthralled with the foreign, ſigniheth as wel enthralling of our ſelves to doctrirall errors, as ceremoniall rites. Neither is it meant of the Jewiſh t…es, but the traditions of men, as appeareth by ver. 22, 23.opinions, and with the traditions of men? you do but mancipate and enſlave your conſciences, in ſubjecting of them to humane ordinances. This oppreſſion of the Saints is a ſpirituall-bondage, typified by the Aegyptian bondage. Pharaoh's Task-maſters were cruell oppreſſors of the Jewes: ſo are all ſpirituall Task-maſters, which would compell the Saints to worke in their Vinyards, and to bear the heat of their indignation and wrarh, which is more then the heate and burthen of the day.
2. In that the Church is called the Lords vineyard, and the falſe Church, and falſe members are in oppoſition to the Church of Chriſt, called the vinyards.
Obſerve hence: The Church is the Lords husbandry.
Thus Chriſt comparing his Church to a vineyard, calleth himſelfe the vine, his members the branches, and his Father the Husbandman. John 15. 1, 2. I am the vine, and my Father is the husbandman, every branch in me, &c. By this kind of phraſe we are taught, that the Saints are by the Father ſpiritually ingraffed into Chriſt, as the branch in the Vine: and by vertue of their implantation in him, they become the trees of righteouſneſſe, bearing fruit of holineſſe, by the working of his Spirit in their hearts: So the Lord ſpeaks in Jer. 2. 21. I planted thee a noble vine. The Lord had taken in the Nation of the Jewes from the world, to make it his Vinyard, on whom he had beſtowed many vinyard-mercies, as we may ſee in Iſa. 5. 1, 2. My beloved (Church of the Jewes) hath a vineyard in a very fruitfull hill (or, in the horn of the ſonne of oyle) that is, in foreign Sepivit, maceria munivit.a rich and fat ſoile: and he fenced it, or, made a wall about it: He by his power defended them againſt their enemies, round about; and he gathered out the ſtones thereof. As if the Lord had ſaid, I removed thoſe enemies of yours out of the Land, or I gave you meanes to caſt out them that offend, out of the congregation: And planted it with the choiſeſt vine; or Sorek, which is a kind of the beſt and moſt laudable vine of all: And I built a tower, and alſo made a wine preſſe in it. A tower for watch-men to look to the Vineyard, to wit, the Prophets, and good Kings: and a Wine-preſs to preſſe the grapes of the Vineyard, by which is ſignified to us the Temple, where they offered up their Sacrifices, the blood of the Sacrifice being powred out, was like the preſſing out of the juice of the grape. Thus the Lord fitly reſembles his Church to a vineyard: God hath like an excellent Husbandman encloſed a vineyard, and ſet Chriſt as the vine, in whom all the Saints are implanted; and by the ſhining ſun of love, and the Howing forth of his Spirit as water, he makes his pleaſant vinyard a fruitfull garden, where he delights to ſee his own pleaſant fruits.
But my owne Vineyard I have not kept.
That vineyard which was given me in truſt, and committed to my charge. Hence obſerve,
That G O D doth intruſt his Church with heavenly treaſures.
The Church calls it her vineyard, becauſe the Lord did intruſt her with thoſe heavenly myſteries which ſhee was made to partake of. Chriſt ſaith to his Diſciples, to you it is given to know the myſteries of the Kingdome of heaven, but not unto others, Matth. 13. 11. And ſaith God, Shall I hide from Abraham my counſell? The Lord doth intruſt his people with precious jewels, and with rich treaſures, of knowledge and revelation of his grace and ſpirit: hee puts a large ſtock into their hands, he lends them talents, he makes them his Stewards of all his Laws and Ordinances: Hee hath given his law unto Iacob, he hath not dealt ſo with every nation, Pſ. 147. 20. God had not intruſted any other Nation with his Laws and Ordinances, as he did them.
2. Note; That it is a great evill to be negligent in thoſe things wherewith God hath betruſted us.
This is that of which the Church complains of here, and one of the reaſons which ſhee giveth of her blackneſſe, my owne vinyard I have not kept. This is verified in him that received a talent, and hid it in the earth, Mat. 25. 18. 28. To be negligent in the Lords truſt, is to be like the unjuſt Steward, ſpoken of in Luke 16. 1. which waſted his Maſters goods; but his Lord called him to an account. Now when we ſhall leave Chriſt to follow Antichriſt, when we leave God for man, when we leave Divine Ordinances for humane Traditions: when we leave the ſubſtance of Chriſt's will, and follow the empty huſke of mans fancie: we greatly diſhonour God and Chriſt, we give away Chriſts honour to man; we ſet man in Chriſts Throne, now there is no greater evill then to lift up the Creature, and depreſſe the Creator.
Thirdly, in that the Church brings her neglect as a cauſe of her blackneſſe, Obſerve.
That the evill of ſin is ſeen in the evill effects that it brings forth. Here we ſee the evill of neglecting of Gods truſt, in the Churches blackneſſe. We may ſee the evill of unfruitfullneſſe in Iſa. 5. 2. & 5. 6. I looked for Grapes (ſaith God) and it brought forth wild Grapes: But what is the effect? I will tell you (ſaith God) what I will doe with my Vineyard, I will take away the hedge thereof, and it ſhall be eaten up, and I will breake downe the wall thereof, and it ſhall be troden downe: and I will lay it waſt, and it ſhall not be pruned nor digged, but there ſhall come up Briars and Thornes: and I will alſo command the clouds that they raine no raine upon it. Here is nothing but blackneſſe and deformity, and we have a complaint of the Church to this purpoſe, in Lam. 1. 18. The Lord is righteous, but I have ſinned againſt his Commandement: but what is the effect? Behold, is there any ſorrow like to my ſorrow? my Virgins and my young men are gone into captivity. And in Verſ. 17. Zion ſpreadeth her hands, and there is none to comfort her. We might read their ſin in their puniſhment; and ſo God may juſtly let his people be oppreſſed by their oppreſſours, when they firſt yeild unto them in matters of worſhip and ſervice.
Laſtly, in that the falſe Church and falſe members are called a Vineyard, as well as the true Church and members,
Obſerve,
That thoſe Enemies and falſe Brethren that afflict the Church, they will come as near the Saints in outward forme and worſhip, as poſſible they can. And in this reſpect the falſe Church is called a Vineyard, as well as the true. And ſo they that ſerve Baal, will offer Sacrifice, as well as they that ſerve the Lord. Balaam went to meet the Lord as well as the trne Prophets; Antichriſt ſits in the Temple of the Lord, as well as Chriſt ſits upon his Throne. Hence it is, the Lord reprehended the people of Iſrael, that they and their Kings had ſet their threſholds by Gods threſholds, and their Poſts by Gods Poſts, Ezek. 43. 8. As God hath his threſholds, ſo man hath his threſholds alſo: and man ſets his threſholds by Gods threſholds, that he may take hold of a forme, ſomething like the wayes of God, that ſo he may ſhelter himſelfe under it, whilſt he doth miſchiefe to the Saints.