Exposition of Song of Solomon, Chapter 1 · Verse 8
Verſ. 8,
If thou know not (O thou faireſt among women) goe thy way forth by the footſteps of the flocks, and feed thy Kids beſide the Shepheards Tents.
In theſe words we have Chriſts anſwer unto his Spouſe, wherein is contained his ready offering himſelfe to imbrace, comfort, and inſtruct her. In the former part of the Chapter we had the Bride ſeeking after her wel-Beloved: now in the ſecond part we ſhall hear what anſwer Chriſt makes unto her.
In Chriſt's anſwer obſerve.
Firſt, his ſuppoſition, If thou know not, or his aſſumption, for aſmuch as, or ſeing thou knoweſt not.
Secondly, his compellation, or ſweet forme and manner of Speech, O thou faireſt among women.
Thirdly, his direction unto her, and that is two fold, Chriſt directeth her,
Firſt, where ſhe ſhould walke, Go thy way forth by the footſteps of thy flocke.
Secondly, where ſhe ſhould feed, And feed thy Kids beſides the Shepheards Tents.
If thou knoweſt not, &c.
Theſe words are Tranſlated by way of ſuppoſition, foreign Si, ſiquidum ſiquando, & interrogativè, …trum, An?as appears by the particle (If) in the entrance of them, but I think they are not ſimply conditionall, for then Chriſt would ſeem to reprove or check his Spouſe for her ignorance, which I can ſcarce think to be ſo. But rather I take the words to be an aſſumption of Chriſt, taking the Church at her word, for in the former Verſe ſhee pleaded ignorance, and here in this Verſe Chriſt doth grant the truth of what ſhe ſaid: and ſo the words may run thus, Foraſmuch as, or ſeing that thou knoweſt not. As in Numb. 22. 20. If the men be come to call Quandoquidem ignoras. So Junius renders it.thee: that is, foraſmuch as they are come. The words are morefull in the Originall, then they are in the Tranſlation; and they run thus, Foraſmuch as thou knoweſt not for thy ſelfe, or to thy ſelfe. Wherein there is a pleonaſme, or fullneſſe of Speech, the more aptly to ſignifie the ignorance which the Church had in her ſelfe, upon acknowledgment whereof, Chriſt doth direct her what to doe in the caſe.
Or the words may imply the forme of a Reaſon, Becauſe Particula im (ſi) pro ſimplici conditionalis hic accipi non debet, ſed pro particula rationali, ut aliquando apud latinos ſi pro quia accipitur. Rivet. in Gen. 28, 20.thou knoweſt not, &c. Chriſt doth undertake to direct her, becauſe ſhe is ignorant, and cannot find out the true way of worſhip without his help.
Knoweſt not.
The word in the Originall ſignifies properly the knowledge of the mind, and of the underſtanding; ſo foreign Scivit, novit cognovit, animadvertit, intellexit, ſenſit, probavit, approbavit, curavit, amcvit, beneſecit. Propriè mentis eſt & intellectus. Buxt. in Lex.it is taken in 1 Chron. 12. 32. And the men that had under ſtanding of the times. That is, the men that can readily obſerve the times, that can underſtand when matters of moment were fitteſt to be done. And it is applied to the… …hat are Skillfull in all wiſdome, Dan. 1. 4. That is, of a ready underſtanding: alſo the word noteth to know with reſpect and affection, as in Exod. 1. 8. There aroſe a King that knew not Joſeph. That is, that did not reſpect or love Joſeph. And in Hoſ. 2. 8. For ſhee did not know that he gave her Corne and Wine, &c. That is, ſhe did not regard or take notice, that I gave her Corne, &c.
Againe, it notes regard or care, as in Prov. 12. 10. A righteous man regardeth the life of his Beaſt. That is, he doth regard and care for the Beaſt that doth him ſervice. Laſtly, the word imports a knowledge with approbation and good liking: ſo it is uſed in Pſal. 1. 6. The Lord knoweth the way of the righteous. That is, he ſo knows it, as to approve and like of it: So then, the words import thus much, as if Chriſt ſhould anſwer thus: Foraſmuch as, or becauſe thou knoweſt not to thy ſelfe, being altogether unable to direct thy ſelfe: and whereas thou know…ſt not with a good underſtanding, nor with that affection care and approbation as thou oughteſt to have done, therefore get thee forth, &c.
Hence Obſerve,
Firſt, That the faithfull Servants and Saints of Chriſt walke in much blindneſſe and ignorance. Hence it was the Church called unto Meſſiah for direction in the former Verſe, and here Chriſt doth aſſume and take up her words by way of grant, Seing thou know ſt not, &c. Shee had been drawne aſide by falſe Prophets, and by falſe Brethren, who had challenged to themſelves the name of true Prophets, and true Churches, by which meanes the Saints and true Sheep of Chriſt, had been very much darkned in their knowledge and underſtanding, that they did not know which way to turne themſelves, being always in danger of joyning themſelves to falſe Churches, namely, to the Hocks of Chriſt's companiens. This ignorance of the Saints is demonſtrated, in that the Lord appointed a peculiar Sacrifice for the ignorance of the Prieſt's, of the Magiſirates, and of the People; Levit. 4. The word Shegagah, there uſed for Ignorance, foreign Erravit, aberravit, o berravit.ſignifies to goe aſtray, or to erre out of the right way, through ignorance or forgetfullneſſe, unadviſedly to be drawne away and deceived. Hence it is that the Apoſtle calleth ſuch ſins in Heb. 9. 7. foreign Errours-doneof-ignorance: foreign Erratum.ſo the word ſignifieth any ſin which proceedeth from ignorance and errour. So that theſe errours or ignorances were ſuch ſins as did flow from the errour of the mind, or of the affections, when the mind, judgement, will, and affections are led aſide, through negligence or want of care, not thinking of the heyniouſneſſe of the ſin before it be committed: ſuch was the Churches ſin here, ſhee wandered from Chriſt through the ignorance of her underſtanding, or unawars and unwittingly, before ſhe was aware, ſhee was drawne aſide from her Beloved to turne aſide with his companions. Hence the Apoſtle ſaith, ſuch are to be reſtored with the ſpirit of meekneſſe, Gal. 6. 1. Obſerve the Apoſtles expreſſion, If any be overtaken with a fault. The word in the Originall ſignifies to be taken before he is foreign, Occupo, prae occupo.aware as one that is ſurprized or ſet upon on a ſuddain. Beſides this, we have the Apoſtles teſtimony, wherein he telleth us, that we ſee but through a glaſſe darkely, or in a riddle, 1 Cor. 13. 12. That is, the greateſt ſight we have of Chriſt here, at the beſt it is but a dark, and aenigmaticall ſight; and ſaith he, we know but in part: our knowledge is imperfect as well as our ſight. Thus Agur complaineth of himſelfe, ſaying, Surely I am more bruitiſh then any man, and have not the underſtanding of a man; I never learned wiſdome, nor have the knowledge of the holy, Prov. 30. 2, 3. That is, I am more fooliſh then an ordinary man, I have not obtained to any great knowledge of holy and heavenly things. And the Apoſtle labours to take men from all ſelf-confidence in this reſpect. And if any man (ſaith he) thinketh that he knows any thing, he knoweth nothing yet, as he ought to know, 1 Cor. 8. 2. That is, he that hath an opinion that his knowledge is perfect, knows nothing at all. But Chriſt doth not upbraid the Church with her ignorance, but is ready to imbrace and inſtruct her. Hence Obſerve,
Secondly, That Christ takes not advantage from the ſins, or from the ignorance of his people to utbraia them, but doth rather help them againſt their infirmities. The Church had many deformities and failings, ſhee had obſerved mens traditions, and neglected thoſe things which Chriſt had given her in truſt, ſhee was ignorant of the wayes of Chriſt and yet Chriſt deals very tenderly and ſweetly with her, Seing thou knoweſt not, &c. Chriſt is ſo far from caſting off his people for weakneſſe, that he delights in helping and ſuſtaining his people under their infirmities. When I am weake then I am ſtrong, ſaith the Apoſtle. And Chriſt himſelf hath commanded us, that we receive him that is weake in the faith, & not to caſt him off from our fellowſhip and ſociety; ſurely then he will not caſt off his people for their weakneſſe and ignorance, neither will he any way neglect them for ſome failings. Chriſt doth beare with the infirmities of his people, in relation to his Office of Prieſt-hood; ſo ſaith the Author to the Hebrews, Chap. 2. 17, 18. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a mercifull and faithfull High-prieſt in things pertaining to God, to make reconciliation for the ſins of the people: for in that he himſelfe hath ſuffered, being tempted, he is able to ſuccour them that be tempted. That is, Chriſt was like to his Brethren in all things, ſin excepted, to the end he might be a faithfull High-prieſt; never to neglect his people at any time, but in all their flips and overſights to ſhew them mercy: and hence it is, he hath taken our weakneſſes upon him, as a pledge, to teſtifie and aſſure us, that he will both pity and help us. Now in that the Apoſtle ſaith, He being tempted, is able to ſuccour them that are tempted: He doth not mean, that Chriſt received any ability by his temptatations; but he would aſſure us thereby, that Chriſt is willing to ſuccour us under temptation, as one that hath undergone temptations himſelfe.
Now the truth of this appears yet more in the following words, wherein we have a ſweet compellation, or raviſhing forme of words.
O thou faireſt among women.
Chriſt doth here commend the excellent and ſurpaſſing beauty of his Church, not withſtanding all her deformities and blackneſſe ſpoken of before. She was deformed and black in the eyes of the world, and alſo in her owne apprehenſion, but faire and beautifull in Chriſt's eye; and ſhee was not onelyonly of ſome meane or ordinary beauty, but the faireſt among women.
The Hebrew Japhet, faire, ſignifies faire or beautifull, not onelyonly in reſpect of colour and complexion, but alſo in a juſt ſymmetry or proportion of parts: for both fairneſſe of complexion, and proportion of members, makes the moſt compleat beauty. The word doth alſo foreign Pulchrum eſſe, venuſtus, decorus fuit.import ſuch a beauty as attracteth love, and draweth approbation or good liking. Sometimes the word is uſed in a double forme, to increaſe the ſignification of it; and then it ſignifies the moſt tranſcendent and very excellent beauty: ſo it is uſed concerning Chriſt, foreign Pſa. 45. 3.Thou art fairer then the Children of men, Pſal. 45. 2. That is, thou art much fairer then all the Sons of Adam: this fairneſſe is not onelyonly meant of the body, but of the mind and of the underſtanding: ſuch beauty is called, The beauty of wiſdome, Ezek. 28. 7. This beauty conſiſteth in wiſdom and holineſſe, it is the beauty of all ſpirituall graces of the Saints, as faith, love, patience, humility, &c. it is not an outward beauty of the body, but an inward beauty of the ſoule.
The word importeth (as I hinted before) ſuch beauty as attracteth love and approbation; for the ſame word is attributed ſometime to Cattell, Geneſ. 41. 2. Sometime to Trees, Jer. 11. 16. And to all the works of Gods hands, Eccleſ. 2. 11. So that it is applied to ſuch things as doth draw and win the affections of man: yet Chriſt addeth to this beauty by ſaying,
The faireſt among women.
The moſt comely beauty is uſually ſet forth by women, as ſtrength and valour is ſet forth by men; and when he ſaith, Faire among women, he meaneth more faire then other women, or, the faireſt of woman-kind: thus Mary the Mother of Chriſt is called, Bleſſed among women, Luke 1. 28. That is, more bleſſed then other women: ſo the Lyon is ſaid to be ſtrong among Beaſts, Prov. 30. 30. That is, the ſtrongeſt among Beaſts. Now the meaning muſt needs be thus, that the Church is far more excelling in all ſpirituall beauty, beyond all earthly and temporall beauty, however ſhee ſeemeth black in her owne eyes (as all the Saints are privy to their own deformities) and however others doe contemne her, eſteeming her to be void of beauty, yet unto Chriſt ſhee ſeemeth to be moſt faire. There are many in the world that have a ſhew of externall beauty, and are adorned with many externall Ornaments: but their beauty in the eyes of Meſſiah, is nothing comparable to the beauty of the Saints, who indeed are baſe and contemptible to carnall view; but yet by their ſpirituall beauty and Ornaments they excell them all; Hence it is Chriſt calleth the Church the faireſt among women.
Now from this inſinuating ſweet compellation of Chriſt to his Church, Obſerve,
Firſt, That Chriſts doth win the affections of his Saints, by ſweet inſinuations. He doth (as it were) inſinuate and get into our affections before we are aware. Hence it is, that he uſeth ſuch ſweet termes of relation to his people; as Love, Dove, undefiled, Spouſe, Brethren, Children, Friends, Sonnes, and the like: all to inſinuate and get within their hearts, and that for theſe ends.
Firſt, to aſſure them of his good will, love, delight, and acceptation. I call you no more Servants, but friends, (ſaith he) Becauſe that I receive from the Father, I declare it unto you, John 15. 15. That is, you are my Friends, and I deale with you as a friend, and by this you may take notice of my love and friendſhip towards you, becauſe I reveale unto you the mind of my Father.
Secondly, to cauſe them to take notice of his grace and love: The Saints of Chriſt are often complaining of blackneſſe and deformity, but ſeldome acknowledgeing their beauty and fairneſſe: they can often ſee their meanneſſe but not their riches, their weakneſſe, but not their ſtrength; their ſins, but not their graces. The Church here had called her ſelfe black, but Chriſt calleth her faire: ſhee was ſomething blackiſh in her owne eyes, but exceeding faire in Chriſt's eyes. Now that the Church might apprehend her owne beauty, as well as her deformity, and that ſhee might ſee her ſelfe faire in Chriſt, as well as black in her ſelfe; he uſeth this inſinuating ſweet forme of Speech, O thou fairest among women.
Secondly Obſerve, That the Church is exceeding faire and beautifull in Chriſt's eyes. The falſe Church is compared to a woman, Revel. 17. But an Harlot, drunken and beaſtly: and the ſeverall parts thereof to Aholah, and Aholibah, Ezek. 23. whoſe Breaſts are preſſed, and the Teats of whoſe Virginity are bruiſed: but the Spouſe of Chriſt is beautifull, for whom he gave himſelfe, That he might ſanctifie it and cleanſe it by the waſhing of water, through the word: that he might make it unto himſelfe a glorious Church, not having ſpot or wrinkle, or any ſuch thing, but that it ſhould be holy and blameleſſe, Epheſ. 5. 25, 26, 27. And ſaith the Apoſtle, The blood of Chriſt cleanſeth us from all ſin, 1 John 1. 7. And to this purpoſe ſee how the Church is compared in Revel. 12. 1. to a Woman cloathed with the Sun, and the Moone under her feet, and upon her head a Crowne of Twelve Starrs. The Church is reſembled to a woman for her beauty, cloathed with the Sun, the brighteſt and moſt glorious Creature in the World, darting forth it's glorious beams into all parts: ſuch is the glory of her life and converſation, ſuch is the beauty of all her graces, ſuch is the brightneſſe of her heavenly doctrines, and as for Jewiſh rites and ceremonies, and all worldly glory, which are mutable, like the Moone, ſhee doth tread them under her feet, as things far beneath her: and for her Ornament or Crowne, ſhee hath Twelve Starrs upon her head; and as for Crownes of gold, and all worldly dignity, ſhee treadeth as dung under her feet: having the Stars, towit, thoſe ſeverall lights which Chriſt hath ſet up in her, as ſo many precious ſtones ſet in the circumference of a Crowne, for ſo many lights or glorious diſpenſations given her of Chriſt, to be glorious Ornaments about her head. Well then might Chriſt ſay unto her, Behold thou art faire my love, Behold thou art faire. And O thou faireſt among women.
But now we muſt take notice of two things.
Firſt, that this beauty is not naturall, neither doe we receive it from nature: for ſo we are ſhewed by the Prophet, Ezek. 16. by nature we are uncleane and loathſome, our Nativity was of the Land of Canaan, of Amorites, and Hittites, Verſ. 3. And we were caſt out, as being loathed in the day of our birth, Verſ. 5. polluted in our blood, Verſ. 6. but,
Secondly, it is a ſupernaturall beauty: Hence the Apoſtle exhorts us, to put on the new man, Epheſ. 4. 24. He uſeth the metaphor of putting on, to ſhew unto us, that thoſe graces of the new man are as ſo many venuſt and beautifull Ornaments to our ſouls. Thus the Lord put excellent Ornaments upon his Church, Ezek. 16. 7. and covered her nakedneſſe, Verſ. 8. waſhed away her blood, Verſ. 9. decked and adorned her with Chaines and Jewells, &c. and ſo ſhee came to be exceeding beautifull in his eyes, Verſ. 10. 13. The Church ſhines in the bright beams of Chriſt's excellency, her beauty is a derivative beauty, which flows on her from the Fountain of beauty; as the members ſhine in the glory of their head, and as the wife ſhines in the glory of her Huſband; ſo Chriſtians ſhine in the glory of Chriſt.
Thirdly Obſerve, That the Saints are moſt faire in Chriſt's eyes, when they are moſt deformed in their owne. The Church as being privy to her owne deformities, calleth her ſelfe black, Verſ. 5. but here Chriſt calleth her fair, yea, the faireſt among women: and in Verſ. 15. he magnifieth her beauty. The Church is never more faire then when ſhee judgeth her ſelfe to be moſt deformed; never more happy then when ſhee accounteth her ſelfe moſt miſerable; never more holy then when ſhee reckons her ſelfe moſt of all polluted: ſhee is never richer then when ſhee ſees her ſelfe to be pooreſt of all: for the ſence of miſery, poverty, deformity and weakneſſe is the Primum mobile, the firſt mover, as it were, that cauſeth us to looke for help from another; when we are ſenſible of evill, then we run to the fountaine of good: ſo ſaith the Apoſtle, When I am weake then am I ſtrong, 2 Cor. 12. 10. That is, when I am weake in my ſelfe, I am ſtrong in Chriſt, and when I am weake in the fleſh I am ſtrong in the Spirit. And in Verſ. 9. His ſtrength is made perfect in weakneſſe. The Apoſtle doth not meane in thus ſpeaking, that the ſtrength or vertue of God can be either increaſed or diminiſhed; but then it is ſaid to be perfect, when it manifeſteth it ſelfe to the full, and demonſtrateth that nothing can overcome or conquer it: the greater the infirmities of the Saints are, and the greater their aſſaults and temptations are, the greater and ſtronger doth that power and vertue appear to be, that ſupporteth them under ſuch infirmities and temptations: So that when our weakneſſe doth moſt appeare, the perfection of Gods ſtrength is moſt ſeene. Thus it is Chriſt doth not eſteeme of his people more at one time then at another, but onelyonly the difference is in the making out of his love to us; and there is never ſo much of the beauty of Chriſt ſeene in us, as then, when we ſee our ſelves moſt deformed.
Now from this ſweet compellation, and moſt amiable forme of Speech, O thou faireſt among women, Chriſt proceedeth to give his Church direction.
Firſt, in the way where ſhee ſhould goe.
Secondly, where ſhee ſhould ſeed.
Goe thy way forth by the footſteps of the Flocke, and feed thy Kids beſide the Shepheards Tents.
Goe thy way forth, &c.
In the Originall it is, Goe forth for thee, or, Goe forth foreignfor thy ſelfe. So the Lord ſaid unto Abraham, Goe thou forth of thy Country, or, Goe forth for thy ſelfe, Geneſ. 12. 1. That is, up and be going, and I will goe along with thee. And thus we are commanded to goe forth and meet the Bridegroome, Mat. 25. 6.
The Hebrew word Goe forth is applied to diverſe things: as going from place to place, Geneſ. 8. 7. to going foreign Exivit, prodiit, proceſſit, egreſſus fuit.forth of the womb, Geneſ. 15. 4. to the riſing of the Sun, Geneſ. 19. to the going forth of the word of God, Geneſ. 24. 50. It ſignifies an haſty going forth, as in Exod. 12. 31. Ariſe and get you forth, ſaith God to Moſes and Aaron; foreign Go out, the Hebr. word hath in it aprick extraordinary, which increaſeth the ſignification, as an haſty going forth.that is, make haſt and ſtay not, but goe ſpeedily and ſerve the Lord. And in Geneſ. 19. 14. Lot adviſed his Sons to ariſe and be gone, that is, haſtily, with all ſpeed. So that we may take the meaning of the words thus: Goe forth, abide no longer under falſe Shepheards, ſit not ſtill under their Government, beſtir and put forth thy ſelfe to know what I have given thee in truſt, forſake falſe Teachers and Brethren, and follow the ſteps of thoſe that have been faithfull unto me. Chriſt willeth his Church to come away from thoſe flocks of his Companions, and not to walke in their ways: for though they pretend to worſhip Chriſt, yet they obſerve nothing but mens Traditions.
By the footſteps of the flocke.
If thou wilt find me where I doe feed my ſheep, that thou mayeſt joine with them, and not follow ſtrangers, Goe forth by the footſteps of the flocke. The word here Tranſlated footſteps ſignifies the end of a thing, as in Pſa. 119. 33. I will keep thy Commandements unto the end. Hence foreign Calx calcaneus, extremum pedis, inde lateeſt, finis, extrema pars. Kimchi addit, merces, quia extremum laboris eſt. Buxt. in Lex. Vox. foreign proprie ſignificat calcem, calcaneum, plan tam pedis ſeu veſtigium, & quia planta ul timaeſt pars corporis humani, ideo per metaphor. ſignificat omne illud, quod finem vel operis alicujus, vel ſtudij perinde atque fructus quidam conſequitur, ſive id ſtudio quaeratur, ſive non quaeritur imò etiam ſi operans nolit ut ſequatur. Moller, in Pſal. 119, 33. Sic foreign finis apud graecos pro fructu & emolumento quod ex re quacun que capitur uſurpatur. Legh in Crit, Sac.alſo it ſignifies reward; becauſe reward is given at the end, Pſal. 19. 12. In keeping of thy Commandements there is great reward. Reward is the end of obedience, but properly it ſignifies the heele or footſtole, and ſometimes the footſteps or print of the feet, becauſe the footſtole or heel is the utmoſt part of the body. Now by footſteps are meant the print of the feet, or the way trodden out before us; ſo we are told by the Apoſtle, That becauſe Chriſt hath ſuffered for us, leaving us an example that we ſhould follow his ſteps who ſpake no ſin, &c. 1 Pet. 2. 21, 22. So that to follow Chriſts ſteps, is to take him for an example; it is a borrowed kind of Speech taken from Painters, that draw out the forme or faſhion of a thing: or a School-maſter that writes a coppy for an example to his Schollar: Such a forme and patterne hath Chriſt given to his Servants, wherein they are to follow his footſteps.
Of the Flocke.
Some read it, Of the flocks; and indeed the word Tſon lacketh the Plurall number in forme of declenſion, but not in ſenſe and ſignification: ſo that it may be taken either Singularly or Plurally, according as the words will beare. But I rather here take it in the ſingular number, becauſe Chriſt doth oppoſe his owne, onelyonly flock, unto the flocks of his companions: as he himſelf being that onelyonly great Shepheard, is oppoſed to his companions, and generally Chriſt hath one flock and one fold, John 10. 16. And he calleth his Church his flock, and the flock of his paſture, Ezek. 34. 22, 23. And in Song 6. 9. My Dove (ſaith Chriſt) and my undefiled is but one.
Now the flock being the Saints whom we muſt follow, their footſteps are their faith and obedience; for ſo we are taught to walke in the footſteps of the faith of our father Abraham, Rom. 4. 12. And ſo of all the godly that went before us: the Author to the Hebrews ſaith, That by faith the Elders obtained a good report, Heb. 11. 2. That is, they left a good report or example behind them. And in Chap. 12. 1. he calleth them a cloud of Witneſſes: by which expreſſion the Apoſtle ſeems to allude to that cloud whereby the Children of Iſrael were led and directed withall, Exod. 13. 21. So that as that cloud guided the Children of Iſrael from Aegypt to Canaan, ſo this cloud of witneſſes, towit, that multitude of the faithfull that went before us, may direct us, as by their example, in the holy and ſpirituall wayes of Jeſus Chriſt. And thus the Apoſtle expoſtulates with the Corinthians, and ſaith, Walked we not in the ſame Spirit, walked we not in the ſame ſteps: towit, that Titus did, 2 Cor. 12. 18. So that to walke in the ſame ſteps with the Saints, is to walke in the ſame faith, in the ſame Spirit, in the ſame obedience with them.
Now by a little recapitulation you may take the words yet a little more fully thus: Goe forth for thy ſelfe, or get thee forth: That is, from thy blackneſſe and ſuperſtition, get thee out of thy ſelfe, out of the world, out of thy former courſe, put thy ſelfe forward, ſet not up thy reſt here, but up and be doing; be not alwayes to ſeek, but, goe forth by the footſteps of the flocke, in the footſteps of former Chriſtians, Abraham, Moſes, and David, and of all the Prophets and Apoſtles. Now as for theſe latter times, they are Apoſtate times wherein Antichriſt hath darkened the whole Earth: but look to evangelicall times, and walke as John, Peter, and Paul, and the reſt of the holy men of God did in their times. Chriſt proceedeth to a ſecond direction.
And feed thy Kids beſide the Shepheards Tents.
Kids) are young Goats, which ſometime ſignifie the wicked, as being oppoſed to the ſheep of Chriſt, Matth. 25. 32. yet notwithſtanding Kids were offered up in Sacrifice in the Law, and ſo prefigured Chriſtians offered up as a living Sacrifice to God: And Chriſt himſelfe was figured out by Goats and Kids, Heb. 9. 12. And the people of Iſrael were to offer a Lamb without blemiſh, from the Sheep or from the Goats, Exod. 12. 5. So that the flocks in Scripture did comprehend both Sheep and Goats, for ſo the Hebrew word Gedi ſignifies: So we may take it of any young ones of the flock.foreign Inde. foreign Haedus caprarum & ovium. Schind, in Pentaglot.
By theſe Kids here we may underſtand them of young Chriſtians, ſuch as are tender and not able to ſhift for themſelves: theſe Chriſt would have to be nouriſhed and fed, not with humane doctrine, but with the ſincere milke of the word, 1 Pet. 2. 2. And thus Chriſt commandeth Peter to feed not onelyonly his ſheep, but his young and tender Lambs, John 21. 15, 16. So that Chriſt would have the Church take care of young Saints, that they might not want food, but that ſhee might find paſture for them.
Beſide the Shepheards Tents.
The word Gual Tranſlated beſide, ſignifies ſometimes foreignagainſt, ſometimes neere, ſometimes oppoſitively, ſometimes with, and ſometimes above, which cauſeth diverſe Interpretations.
Firſt, Beſide the Tents or Tabernacles of the Shepheards. By which Shepheards we may underſtand ſuch as are called Chriſts Companions, Verſ. 7. And then we muſt read, Above the Tents: that is, thou ſhalt feed thy Kids with more divine and heavenly food then thoſe falſe Shepheards can give: thou ſhalt not feed them with humane doctrine, and with the fancies of men, bur with that food that comes downe from Heaven, with ſolid and everlaſting food: or,
Secondly, we may underſtand theſe to be the true Shepheards of Jeſus Chriſt, which of old fed the flock of God, as many Scriptures reſtifie. Pſal. 77. 21. Thou leddeſt thy people like a flock by the hand of Moſes and of Aaron.. That is, Moſes and Aaron did guide, direct, feed inſtruct, and teach thy people, as a Shepheard doth his flock. And the Apoſtle exhorts the Hebrews To remember them that had the rule over them: or as it is in the Originall, As are the guides unto you; ſuch as the Lord had foreign Heb. 13. 7.filled by his Spirit, with underſtanding, were as guides and Shepheards to weaker Chriſtians. Now if we underſtand the words according to this Interpretation, then we muſt read them thus, Feed thy Kids with, or near the Shepheards Tents: that is, bring thy young and weak Chriſtians to thoſe that are the Shepheards of Jeſus Chriſt, whom the Lord hath indued with ſpirituall wiſdome and underſtanding, to feed, guide, and direct them. We may take the words in either of theſe ſenſes, for they both hold forth one and the ſame thing, towit, that the Lambs of Chriſt, the members of his Church, ſhould not be fed with huſks and Hogs-meat, of the inventions of mans braine, and with the ſuperſtiſtitious ceremonies of falſe Churches, but with the pure and wholſome food of Chriſt's word and doctrine, and with Ordinances and Laws of the King of Sion; they ſhould be fed, guided, preſerved, and governed by Chriſt alone. The words being thus explained, let us gather ſome Obſervations from them.
Goe forth, &c.
Firſt, in that Chriſt directeth his Church to goe forth from her blackneſſe, ignorance, and ſuperſtition. Hence Obſerve,
That Chriſtians are not to ſit downe under, but to ariſe and depart from ſin, ignorance, and ſuperſtition. Firſt, they are to goe out of former evills of blackneſſe and ignorance unto purity and ſaving knowledge: Thus did Paul at his Converſion, turne from perſecuting the Church of Chriſt, and fell to preach Chriſt. And thus the Apoſtle exhorts the whole Church, To lift up the hands which hang downe, and the feeble knees, and make ſtrait paths for their feet, leſt that which is lame be turned out of the way, but let it rather be healed, Heb. 12. 12, 13. That is, they ought not to yield and give over becauſe of the ſharpneſſe of affliction, but lift up their hands as men ready to fight, and their feet as men ready to run, and make ſtraight paths for their feet, Leſt that which is lame be turned out of the way. That is, leaſt by yeilding to the temptation, they that are weake ſeek by-paths, for avoiding the danger thereof, whereas they ſhould by ſtrengthening their hands, quit themſelves, and walke in a ſtraight and even path. And we are exhorted to abhorre that which is evill, and cleave to that which is good, Rom. 12. 9. We muſt depart from ſin and blackneſſe, and cleave to that which is good and comely.
Secondly, Chriſtians muſt goe forth from one degree of grace to another; they muſt not reſt in their firſt beginnings of grace, of wiſdome, and of knowledge, but proceed by making an addition thereunto. And ſo Iſrael went from ſtrength to ſtrength, Pſal. 84. That is, increaſing their ſtrength daily more and more: like to this ſaith the Apoſtle, we are changed into the image of God, from glory to glory, 2 Cor. 3. 18. That is, from grace to grace, from one degree of perfection unto another, untill the image of God be perfectly reſtored in us, by the Spirit of the Lord. And Gods juſtice is revealed from faith to faith, Rom. 1. 17. to the increaſing of faith more and more. Thus Solomon tells us, that the path of the juſt ſhineth more and more unto a perfect day, Prov. 4. 18. His light ſhall increaſe untill it come to perfection. Hence it is that the Apoſtle prays, that the faith of the Theſſalonians might be perfect, 1 Theſſ. 3. 10. The word in the Originall here Tranſlated perfect, ſignifies to make even, foreign The word ſignifies to make even or to ſet that which is out of joint or dillocuted, & ſo make it ſound & perfect.becauſe an even number is a perfect number, and ſo conſequently ſignifies perfection alſo: the Apoſtle deſires they may be more and more confirmed in their faith, untill they come to perfection.
Thirdly, Chriſtians are not onelyonly to goe forth from that which is evill unto that which is good, and from the ſmaller degrees of good to greater perfections of it: but alſo from all kind of ſuperſtition and idolatry, unto pure worſhip and ſanctity. Chriſtians muſt not content themſelves to ſit downe in Babylon, or in Aegypt; but they muſt depart out from thence as the Children of Iſrael did, and to worſhip the Lord in Canaan. Antichriſt is called myſticall Babylon, Revel. 18. 2. from whence the Lord calls his people, verſ. 4. And he is called Aegypt and Sodome, Revel. 11. 8. he is called Sodome for uncleanneſſe and wickedneſſe, as we may ſee in Gen. 19. 5. and Aegypt for oppreſſing the people of the Lord, and for idolatry. And John addeth, Where (ſaith he) our Lord was crucified: either he means he was Crucified under Rome's Dominion, by the authority of that Empire, or elſe Chriſt was Crucified and put to death in Aegypt, in reſpect of his Saints in whom he ſuffered very much. Now the Lord calleth his people out of Aegypt, and out of Sodome and Babylon. That is, from their ſpirituall idolatry and ſuperſtition, and from their ſin and wickedneſſe. Thus the Lord called his people out of Babylon, in Iſa. 52. 11. Depart yee, depart yee (ſaith the Prophet) goe yee out from thence, touch no uncleane thing, goe yee out of the midſt of her; be yee cleane that beare the veſſels of the Lord. This was an admonition from the Lord warning thoſe that were faithfull, not to pollute themſelves with Babylonian ſuperſtitions. And we have the like call from the Apoſtle, Wherefore come out from among them, and be yee ſeperate, ſaith the Lord, and touch no unclean thing, and I will receive you, 2 Cor. 6. 17. This is meant of comming out from ſpirituall idolatry, as is apparent by verſ. 14. Be not unequally yoaked, ſaith the Apoſtle, with unbelievers: That is, be not yoked or enthralled with Heatheniſh idolatry, be not pertakers with infidells in ſuperſtition. The Greeke Scholiaſt, render it thus: Draw not downe the beame, or incline not in any part to the ſuperſtitions of the heathen. For the metaphor is taken from Beaſts, that draw both in one yoke, and the one leſſe then the other, draweth downe the burthen upon the other, which is unequall. Thus it is for the faithfull to joine with unbelievers in matter of divine worſhip and ſervice, it is an unequall thing, and therefore the Lord would have us take no ſuch yoke upon us. The Saints ought therefore to goe forth from all ſuperſtitious orders whatſoever, with all ſpeed and haſt, even as Lot departed out of Sodome, and as the Iſraelites departed out of Aegypt; and with all zeal and earneſtneſſe of Spirit, even as Gods people came out of Babylon with their faces towards Zion. Wee muſt not be partakers of Babylons ſins, unleſſe we be made alſo partakers of her plagues, Rev. 18. 4.
By the foote-ſteps of the Flock.
Goe forth by the foot-ſteps of the faithfull in former ages, Abraham, Iſaac, and Jacob, &c.
Hence obſerve,
That the holy paths and wayes of the faithfull in former ages, are as ſo many holy examples, left for the direction of their Succeſſors which ſhall live in after ages. The faithfull are ſaid to be ſuch as walk in the ſteps of the faith of their father Abraham, Rom. 4. 12. All the godly (as I hinted before) of former ages, are called a cloud of witneſſes, Heb. 12. 1. That is, as the cloud of fire led and guided the people of Iſrael in the Wilderneſſe, ſo the former examples of holineſſe in the Saints, are as guides and directions to us in the wayes of Chriſt. To this direction the Apoſtle exhorts the Saints, Be yee followers of me, even as I am of Chriſt, 1 Cor. 11. 1. He doth alſo give them a limitation; for ſaith he, be yee imitators of me, but how? not in evill, but as I imitate and follow Chriſt: neither Prophets, nor Apoſtles, nor the moſt holieſt Saints upon earth are to be imitated by us, but as they imitate Chriſt, and ſo they are leading examples foreign imitator.unto us. The Greek word uſed by the Apoſtle, ſignifies to imitate in geſture and action, ſo that they were to ſhape and faſhion themſelves to him, as hee did unto Chriſt. And again the Apoſtle ſaith in Heb. 13. 7. Remember yee the guides, who have ſpoken unto you the word of God, whoſe faith imitate ye, conſidering the end of their converſation. The Apoſtle would have them imitate thoſe that are godly in their faith, but in nothing elſe: So we ſhould be imitators of the Flock of Chriſt, according to the Apoſtle in 1 Theſſ. 2. 14. Ye Brethren become imitators of the Churches of God. And againe ſaith the Apoſtle, We deſire, &c. that yee be not ſloathfull, but imitators of them who through faith and patience inherit the promiſſes, Heb. 6. 11, 12. So many examples as we have in Scripture of thoſe holy men of God, who lived in former ages, ſo many guides and leaders we muſt reckon our ſelves to have before us.
Now when we look upon the ſteps of Abraham, Iſaac, and Jacob, and other holy men of God, but chiefly upon the Apoſtles and Miniſters of the New Teſtament; we look upon the Faith and Doctrine of theſe Worthies; we look how they worſhipped, and how they lived, as holy Writ doth ſet out unto us; for if the word did not teſtifie of them, how ſhould we know their ſteps: Alſo we ſee in former t…mes, the Prophets and Apoſtles were Chriſt's Shepheards, and fed his Flock; we ſhould therefore looke unto their Tents, and there ſeeke for good and wholſome paſture
But this is now a great queſtion in the World, where wee ſhall finde the Tents of theſe Shepheards, or to whom we may joyne our ſelves; for all ſay theirs is the way, and how ſhall we know? Indeed Chriſt fore-ſaw theſe ſtreights of the latter dayes, and hath told us, that many ſhall come and ſay, Loe here is Chriſt, and loe there is Christ. For there ſhall be (ſaith he) falſe Chriſts, and falſe Prophets, and ſhall ſhew great ſignes and wonders, inſomuch that (if it were poſſible) they would deceive the very Elect, Mat. 24. 23, 24. But what is now to be done? ſee the advice and counſell of the Lord himſelf by the Prophet, ſaying, Thus ſaith the Lord, ſtand yee in the way, and ſee: alluding to a paſſenger, who having ſet forward in his journey, doth come to ſundry ways; and not knowing which way to take, hee ſtandeth there doubting, conſidering and enquiring; but he doth not only ſay, ſtand in the way, but ſee: that is, ſee and conſider ſeriouſly the ſeverall courſes that holy men have taken in times paſt; and that upon good grounds, and due examination, having diſcovered the right way, which all the people of God have walked in from time to time, and walke in it: and what will be the fruit of this? aske for the old way (which is the good way) and walke therein, and yee ſhall finde reſt unto your ſoules: that is, you ſhall no more be toſſed too, and fro, or be diſquieted, or be to ſeek for the way of God, but you ſhal find ſatisfactian and reſt to your ſoules, Jer. 6. 16.
But of whom ſhall we now enquire? for ſome will tell us one thing, and ſome another: And the fooliſh will believe every thing, but the prudent will conſider his ſteps, Prov. 14. 1…. But unto whom then ſhall wee goe to enquire the way of Chriſt; for
1. If we goe to the Papiſts: they will not direct us to the Prophets, or to the Apoſtles, & other holy men of whom the word of God beareth witneſſe: they will not allow that the Writings of the Prophets and Apoſtles ſhall be the Tents of theſe Shepheards here ſpoken of, and that in them only we may find wholſome paſture: but they will ſend us to the ſteps of certaine Popes, Cardinalls, Monks and Fryers: they will ſend us to the decrees of Popes and popiſh Prelates, and to their own conſtitutions, there is to be found wholſome food ſay they. Now what a madneſſe were it to follow ſuch ſtrange Doctrines, which are contrary to the Doctrine of the Apoſtles and Prophets; and when they can prove their Doctrine and worſhip by nothing but by their own authority: ſuch a Pope and ſo many Cardinals and Biſhops did decree this thing, and that; theſe cannot erre (ſay they) and therefore we muſt believe them. Now no wiſe man can follow after ſuch wicked companions as theſe are.
2. If we goe to ancient Fathers, they have erred, and therefore wee cannot rely upon them. Wee may not then enquire of Tertullian, Cyprian, Ambroſe, Auguſtine, Hierome, Bernard, &c. For all theſe have had their failings, and have erred in many things: and though they ſaw much in reſpect of the ignorance of their times, yet their light was very dim: their light in compariſon to that of the Apoſtles, was but (as it were) the light of a candle, compared to the light of the Sun. And as for thoſe that are of later yeares, that were the firſt reſtorers of the Goſpel, ſince the generall Apoſtacy; as Wickliffe, Luther, Zwinglius, &c. Theſe performed many great things, having received ſingular gifts from God, but theſe had their failings and errours alſo.
3. Wee may not goe to Councels and Synods, for theſe have, and may erre likewiſe: even the beſt Counſels may erre, for ſo did the Councell of Nice: therefore we cannot rely on ſynodicall determinations; but then whether ſhall we goe?
I anſwer poſitively, we muſt goe to the Scriptures, which the Apoſtle calleth a ſure word. And the holy Scriptures can only make us wiſe unto ſalvation, it is that which will make the man of God perfect, 2 Tim. 3. 5. 16. The Apoſtle referring to the voyce heard upon the mount, when Chriſt was transfigured in glory, cals it a more ſure word of propheſie, to the which (ſaith he) yee will doe well to take heed, &c. 2 Pet. 1. 19.
The Scripture of the Olde Teſtament ſhined in thoſe dark times, and it was a perfect rule even in the dayes of Moſes, Deut. 12. 32. The Scripture is a perfect rule of faith, and of good manners: Chriſt himſelfe giving authority to the Old Teſtament, and John the Apoſtle doth approve & give witneſſe to the New Teſtament, ſealing up the divine authority thereof, Revel. 22. 18, 19. The cauſe of miſtake in any, is the ignorance of the Scriptures: this Chriſt telleth the Jewes, Yee erre (ſaith he) not knowing the Scripture, Mat. 22. 29. Hence he counſelleth them to ſearch the Scriptures, Joh. 5. 39. He alludeth to thoſe that digg deep into the earth for thoſe precious things that lie hidden in the profundity thereof; for ſuch a profound ſearch it is, that the Apoſtle doth ſo highly commend the noble Bereans.
But now here ariſeth another queſtion, namely, how we ſhall underſtand the Scriptures; for one interprets them this way, and another that way: how then ſhall we come to the right underſtanding of them?
I anſwer firſt negatively, ſecondly affirmatively.
1. Negatively thus; no man can by wit, learning, or any humane art underſtand the Scriptures, becauſe they contain heavenly and divine myſteries in them. I grant that a man by humane learning may underſtand the literall ſenſe of the Scriptures; but he underſtands not that ſpirituall hidden myſtery therein contained; he may read the Scripture, and not underſtand, ſee, and not perceive, as Chriſt ſaith, Matth. 13. And the Apoſtle declareth the ſame thing, in 1 Cor. 1. 18. For (ſaith he) the preaching of the Croſſe is to them that periſh, fooliſhneſſe. That is, it ſeemeth to them a very ridiculous and empty thing. The Apoſtle confirms this by a citation out of the Prophet Iſa. Chap. 29. verſ. 14. I will deſtroy the wiſdome of the wiſe, and bring to nothing the underſtanding of the prudent, verſ. 19. That is, I will infatuate their wiſdome, and their underſtanding ſhall periſh. Now then ſaith he, where is the wiſe? where is the Scribe? where is the diſputer of this world? That is, how are all your wiſe men, and great Philoſophers, that ſpend much time in ſearching out the ſecrets of nature, but yet are ignorant of the hidden myſtery of Chriſt. The divine writings of God will not ſtoop to the ſpirit of a naturall man: Hence the Apoſtle ſaith, The natural man receiveth not the things of the ſpirit of God, for they are fooliſhneſſe unto him, 1 Cor. 2. 14. He ſheweth that a man that hath no farther light of underſtanding then that of nature, cannot with his carnall reaſon reach the heavenly myſteries of the word, which muſt be underſtood in a divine and ſpirituall ſenſe. But
2. The Scriptures are a ſufficient rule, when wee come to make uſe of them, with the inward anointings of the ſpirit of Chriſt upon our hearts. And hence the Apoſtle doth comfort the Saints againſt ſeducers, ſaying, But yee have an unction from the holy one, and yee know all things, 1 Joh. 2. 20. That is, you are not in danger of being ſeduced or drawn aſide from Chriſt, becauſe the ſpirit of God, that anointed Chriſt a Prieſt & King, hath alſo anointed you to be a ſpirituall Prieſt, Rev. 1. 6. So that ye may be able to guide and defend your ſelves againſt falſe teachers: this anointing you have received from the holy one, even from Chriſt, in whom is a ſpring of ſpirituall graces to be communicated unto us, by Wch means ye know all things needful to be known to preſerve you from being ſeduced, or led from Jeſus Chriſt. And in verſ. 27. he ſaith, But the anointing which ye have received of him, abideth in you: and yee need not that any man ſhould teach you: but as the ſame anointing teacheth you of all things, and is truth, and is no lie. Although in particular things wee may teach and edifie one another; yet none can teach the mind and the affections to ſtick faſt to the truth of Chriſt, but the Spirit, which is to lead and guide us into all truth. Now the Spirit of Chriſt is the beſt Interpreter of the Scripture; the ſame ſpirit that firſt indited the Scriptures, muſt teach us to underſtand them: when wee have the ſpirit of the Prophets and Apoſtles, who were pen-men of the Scriptures, then, and not before, ſhall wee underſtand the Scriptures. It is the Spirit of God that muſt teach us, and lead us into all truth: Hence the Apoſtle calleth the Goſpel the Adminiſtration of the Spirit, 2 Cor. 3. 8. And this ſpirit is called the law of the ſpirit, Rom. 8. 2. And the ſpirit of adoption and freedome, verſ. 15. the ſpirit of diſcerning, for it ſearcheth all things, yea the deep things of God, 1 Cor. 2. 10. The ſpirit of faith, 1 Cor. 4. 13. The ſpirit of wiſdome and revelation, Epheſ. 1. 17. Now wee muſt bring the Spirit of the Scriptures to underſtand the Scriptures, the Spirit of God to underſtand the word of God. For wiſdome will be juſtified of her children: none of the wicked ſhall have underſtanding, but the wiſe ſhall underſtand, Dan. 12. 10.
And feed thy Kids above the Shepheards tent.
By Kids you heard was meant young Chriſtians that were tender, and wanted to be cheriſhed.
Hence Obſerve,
1. That the Lord doth tender and take care for young Chriſtians. If the Lord exhorts us not to offend our weak brethren, he wil not himſelf offend them. Hence it is the Lord uſeth ſuch mild expreſſions in Scriputre, as a Father, Mother, Nurſe, and the like; As a father pittieth his child, ſo the Lord pitties his people, Pſal. 103. Can a mother forget her child, &c. The Lord pitties us, and beares with our weakneſſe, even as a tender mother doth her childs: and hee provideth for us, ſutable to our weakneſſe; milk for babes, as well as ſtrong meate for ſtrong men.
Secondly Obſerve,
That thoſe that are ſtrong ſhould ſtrengthen and feed thoſe that are weake.
Feed my Kids, my young and tender Chriſtians; wee muſt feed & inſtruct all thoſe committed to our charge. Thus Abraham taught his houſhold, and Joſhuah ſerved the Lord with his houſe, ſo did Cornelius: Thus we are to feed, refreſh, edifie and build up one another, but eſpecially the weak and tender Chriſtian.
3. This feeding is enlarged from the place where they were to feed; that is, either beſide or above the Shepheards tents, both interpretations hold forth the goodneſſe of the paſture.
Hence obſerve,
That young and tender Chriſtians muſt be fed with wholſome food.
Thoſe that are weake are the moſt like to be turned out of the way, and therefore ſhould not be fed with ſuperſtitious ceremonies, but with ſolid truth; their feeding ſhould not be only morall obſervation, but divine Doctrine; they are to be fed above the Tents of falſe Shepheards, and be brought neer the Shepheards of Jeſus Chriſt: they muſt not be fed with the husks and hog-meat of the world, but with heavenly Manna that comes down from heaven: If thoſe that are naturall know how to give good gifts to their children, and will not feed them with ſcorpions and ſtones in ſtead of wholſome foode; ſurely then Jeſus Chriſt the great Shepheard of ſoules, would not have his Saints fedde with the hard ſtones of the world, or with the husks of mans invention, but with pure and ſpirituall food: Chriſt would not have his ſheep put under the hands of Wolves to be fed, but he would have them feed above ſuch Shepheards Tents.
4. From the phraſe Tents, obſerve: That our eſtate and condition here is of no long continuance. The Apoſtle calleth his abode in this world as the building of a Tabernacle, referring to the Tabernacle in the Wilderneſſe, which was removed from place to place: ſo it is ſaid of Chriſt, John 1. that he came, and dwelt (or pitched his tent) among us, as one that was not long to continue: So our life is but as a Shepheards tent, now pitched down, and by and by raiſed up; now ſpread forth, and anon folded up in a bundle; now we are ſtrong & faire, ſoone after weake and deformed. Hence it is, that Job ſaith, man commeth up like a flower, all glorious and faire, and is cut downe: he fleeth as a ſhadow, and continueth not, Job 13. 2. And again in Chap. 8. 9. For we are but of yeſterday, and know nothing, becauſe our dayes upon earth are a ſhadow. Bildad ſtileth himſelfe and his friend to be of yeſterday, to declare the ſhortneſſe of their lives, and therefore wee know nothing in compariſon, as if we had lived a long time; for our dayes are like a ſhadow, which is moveable and unconſtant, ſhort and tranſitory. And the Apoſtle telleth us, we have no continuing City here. The life of man (from the beginning to the end) is but a ſhadow, a vapour, a ſmoak, as a blaſt of wind, as paſſeth by, and returneth not again; ſuch an uncertainty there is of the life of man, that hee never ſtands at one ſtay, but is continually ſubject to changes.