Of Communion with God, Part 2 · Chapter 4
CHAP. IV.
Of Communion with Christ in a Conjugall Relation in respect of consequentiall Affections. His delight in his Saints first insisted on. Isa. 62. 5. Cant. 3. 11. Prov. 8. 21. Instance of Christs delight in Believers. He reveales his whole heart to them. Joh. 15. 14, 15. Himselfe 1 Joh. 14. 21. His Kingdome. Enables them to communicate their mind to him, giving them: Assistance: a way: boldnesse: Rom. 8. 26, 27. The Saints delight in Christ: this manifested: Cant. 2. 7. Chap. 8. 6. Chap. 3. 1, 2, 3, 4, 5. opened. Their delight in his Servants and ordinances of worship for his sake.
THE Conmunion begun, as before declared, between Christ and the soule, is in the next place carryed on §. 1 by suitable consequentiall Affections; Affections suiting such a relation. Christ having given himselfe to the soule, loves the soule; and the soule having given it selfe unto Christ, loveth him also. Christ loves his own, yea he loves them to the end. Joh. 13. v. 1. and the Saints they love Christ, they love the Lord Jesus Christ in sincerity, Ephes. the last.
Now the love of Christ wherewith he follows his Saints consists in these foure things,
1. Delight.
2. Valuation.
3. Pity or compassion.
4. Bounty.
The love also of the Saints unto Christ may be referred to these four heads;
1. Delight.
2. Valuation.
3. Chastity.
4. Duty.
Two of these, are of the same kind; and two distinct: as is required in this Relation, wherein all things stand not on equall termes.
1. The first thing on the part of Christ is Delight. Delight is the §. 2, flowing of Love & Joy: the aforeign: Arist. Eth. lib. 7. cap. 14. foreign. id. l, 10. c. 4.rest and complacence of the mind, in a suitable desireable Good enjoyed. Now Christ delights exceedingly in his Saints; As the Bridegroome rejoyceth over the Bride, so shall thy God rejoyce over thee, Is. 62 5. hence he calleth the day of his Espousals, the day of the gladnesse of his heart Can. 3 11. It is known that usually this is the most immixed delight, that the Sons of men are in their Pilgrimage made partakers of. The Delight of the Bridegroome in the day of his espousalls is the height of what an expression of delight can be carried unto. This is in Christ answerable to the Relation he takes us into. His heart is glad in us, without sorrow. And every day whilst we live is his wedding day. It is said of him. Zeph. 3. 17. The Lord thy God in the midst of thee (that is dwelling amongst us taking our nature Joh. 1. 14.) is mighty, he will save, he will rejoyce over thee with joy, he will rest in his Love, he will joy over thee with singing: which is a full description of delight in all the parts of it; joy; and exaltation, rest and complacence. I rejoyced (said he) in the habitable parts of the earth, and my delights were with the Sons of men. Prov. 8. 31. The thoughts of Communion with the Saints, were the joy of his heart from Eternity. On the Compact and agreement that was between his Father and him, that he should divide a portion with the Strong, and save a remnant for his inheritance, his soule rejoyced in the thoughts of that pleasure and delight, which he would take in them, when he should actually take them into Communion with himselfe. Therefore in the preceding verse it is said he was by him as foreign; say we as one brought up with him: alumnus: the 70 render it foreign; and the latine with most other translations, cuncta componens, or disponens. The word taken actively signifye; him whom another takes into his care to breed up, and disposeth of things for his advantage: so did Christ take us then into his care, and rejoyced in the thoughts of the execution of his trust. Concerning them he saith, here will I dwell, and here will I make my habitation for ever For, them hath he chosen for his Temple and his dwelling place, because he delighteth in them. This makes him take them so nigh himselfe in every relation. As he is God, they are his Temple. As he is a King, they are his Subjects; he is the King of Saints; as he is a head, they are his Body, he is the Head of the Church; as he is a first borne he makes them his Brethren, He is not ashamed to call them brethren.
I shall choose out one particular from among many as an Instance for the proof of this thing: And that is this, Christ §. 3 reveales his secrets, his minde unto his Saints, and enables them to reveale the secrets of their hearts to him. An evident demonstration of great delight. It was Sampsons carnall delight in Dalilah, that prevailed with him to reveale unto her those things which were of greatest concernment unto him: He will not hide his minde from her, though it cost him his life. It is only a bosome friend unto whom we will unbosome our selves. Neither is there possible a greater evidence of delight in close Communion, then this, that one will reveale his heart unto him whom he takes into society, and not entertaine him with things common and vulgarly known. And therefore have I chose this instance from amongst a thousand that might be given of this delight of Christ in his Saints.
He then communicates his minde unto his Saints, and unto them only: his minde, the Councell of his love, the thoughts of his §. 4 heart, the purposes of his bosome for our eternall good. His Mal. 4. 2. Luke 1. 78. 2 Pet. 1. 19.minde; the ways of his grace, the workings of his spirit, the Rule of his scepter, and the obedience of his Gospell. All spirituall Revelation is by Christ. He is the true light that inlightneth every man that commeth into the world. John 1. 9. He is the day spring, the day starre, and the Sun So that it is impossible any light should be but by him; from him it is, that the secret of the Lord is with them that feare him, and he shewes them his Covenant. Psal. 15. v. 14. as he expresses it at large, Joh. 15. 14, 15 bVoluntatē Dei nosse quisquā desidetat, fiat anticus Deo: quia si voluntatem hominis nosse vellet cujus, amicus non esser, omnes ejus in pudentiam & slultitiam deridereur. August de Gen. Cont. Man. lib. 1. cap. 2.Ye are my friends if yee doe whatsoever I command you: Hence forth I call you not servants, for the Servant knoweth not what his Lord doth, but I have called you friends, for *Vox foreign ex subject â materia, restrictionem ad doctrinam salutis requirit. Tarnov. in loc.all things that I have heard of my Father. I have made known unto you: He makes them as his friends and useth them as friends, as bosome friends, in whom he is delighted. He makes known all his minde unto them, every thing that his Father hath committed to him as Mediator, to be revealed, Act. 20. 24. And the Apostle declares how this is done. 1 Cor. 2. 10, 11. he hath revealed these things to us by his Spirit, for we have received him that we might know the things that are freely given us of God. He sends us his Spirit (as he promised) to make known his minde unto his Saints, and to lead them into all truth; and thence the Apostle concludes, we have known the minde of Christ v. 16. for he useth us as friends and declareth it unto us. Joh. 1. 18. There is not any thing in the heart of Christ wherein these his friends are concerned, that he doth not reveale to them. All his love, his Goodwill, the secrets of his Couenant, the paths of obedience, the Mistery of Faith is told them.
And all this is spoken in opposition to unbelievers, with whom he hath no communion. These know nothing of the mind of Christ as they ought: the naturall man receiveth not the things that are of God, 1 Cor: 2. 14. There is a wide difference between understanding the Doctrine of the Scripture as in the letter, and a true knowing the minde of Christ. This we have by speciall unction from Christ. 1 Joh. 2. 24. we have an unction from the holy one, and we know all things, 1 Ioh. 5. last.
Now the things which in this Communion Christ reveales §. 5 to them that he delights in, may be referred to these two heads
1. Himselfe.
2. His Kingdome.
1. Himselfe, John 14. 21. He that loveth me shall be loved of my Father; and I will love him and will manifest my selfe unto him; manifest my selfe in all my Graces, desireablenesse and lovelinesse; he shall know me as I am, and such I will be unto him, a Saviour, a Redemer, the chiefest of ten thousand. He shall be acquainted with the true worth and value of the Pearle of Price: let others looke upon him as having neither forme nor Comelinesse, as noe way desireable, He will manifest himselfe and his excellencyes unto them in whom he is delighted, that they shall see him altogether Lovely. He will vaile himselfe to all the world, but the Saints with d open face shall behold his beauty, and his glory, and so be translated to the Image of the same Glory as by the spirit of the Lord 2 Cor. 3. 14.
2. His kingdome; they shall be acquainted with the Government of his Spirit in their hearts, as also with his Rule, and the Administration of Authority in his Word, and among his Churches.
Thus, in the first place doth he manifest his delight in his Saints, he communicates his secrets unto them. He gives them to know his Person, his Excellencys, his Grace, his Love, his Kingdome, his will, the Riches of his Goodnesse, and the Bowels of his mercy more and more, when the world shall neither see, nor know any such thing.
2. He enables his Saints to communicate their mind, to reveale §. 6 their soules unto him, that so they may walke together as intimate friends; Christ knows the minds of all. He knows what is in man, and needs not that any man testify of him: Joh. 2. 25. He searcheth the hearts and trieth the reines of all Revel. 2. 23. But all know not how to communicate their minde to Christ. It wil not availe a man at all, that Christ knows his minde; for so he doth of every one whether he will or no: but that a man can make his heart known unto Christ, this is consolation. Hence the prayers of the Saints are eRevel. 8. 3.Incense, Odours, and those of others are fHos. 7. 14. Isa. 66. 3. Prov. 28. 9.Howling, cutting off a dogs necke, offering of Swines blood, an Abomination unto the Lord. Now three things are required to enable a man to communicate his heart unto the Lord Jesus.
1. Assistance for the worke, for of our selves we cannot doe it. And this the Saints have by the Spirit of Jesus, Rom. 8 26, 27. Likewise the spirit helpeth our infirmities, for we know not what we should pray for as we ought, but the Spirit it selfe maketh intercession for us with groanings that cannot be uttered. And he that searcheth the hearts knoweth what is the minde of the Spirit, because he maketh intercession for the Saints according to the will of God. All indeavours, all attempts for Communion with God, without the supplyes of the Spirit of supplications, without his effectuall working in the heart, is of no value nor to any purpose. And this opening of our hearts and bosomes to the Lord Jesus is that wherein he is exceedingly delighted. Hence is that affectionate call of his unto us, to be treating with him on this account Chap. 2. 14. O my Dove that art in the secret places of the staires, let me see thy countenance, let me heare thy voyce, for sweet is thy voyce and thy countenence is comely. When the soule on any account, is driven to hide its selfe, in any neglected condition, in the most unlikely place of abode, then doth he call for this communication of its selfe by prayer to him, for which he gives the assistance of the Spirit mentioned
2. A way whereby to approach unto God with our desires. §. 7 This also we have by him provided for us: Joh. 14. 5, 6. Thomas saith unto Jesus, Lord we know not whether thou goest, and how can we know the way? Jesus saith unto him, I am the gVera via vitae. Bez.way, no man commeth unto the Father but by me. That way which we had of going unto God at our Creation, is quite shut up by sinne. The sword of the Law which hath fire put into it by sinne, turnes every way to stop all passages unto communion with God. Jesus Christ hath consecrated a hVia nullius ante trita solo. foreign: recens ininterfectam; tamen viventem.new and living way (for the Saints) through the vaile, that is to say the flesh, Heb. 10 20. He hath consecrated and set it apart, for Believers, and for them alone. Others pretend to goe to God with their prayers, but they come not nigh him. How can they possibly come to the end, who go not in the way? Christ only is the way to the throne of Grace, none comes to God but by him. By him we have an accesse in one Spirit unto the Father. Ephes. 2. v. 18. These two things then the Saints have for the opening of their hearts at the throne of Grace, Assistance and a Way. The Assistance of the Spirit, without which they are nothing, and the way of Christs Mediation, without which God is not to be approached unto.
3. Boldnesse to goe unto God. The voice of sinners in themselves, §. 8 if once acquainted with the Terrour of the Lord is, Who among us shall dwell with the devouring fire? who among us shall inhabit with everlasting burnings? Isa. 33 v. 14, And no marvell; iGen. 3. 8, 9.shame and trembling before God are the proper Issues of sinne. God will revenge that Carnall, Atheisticall boldnesse which sinners out of Christ doe use towards him. But we have now, boldnesse to enter into the Holiest by the blood of Jesus: by a new and living way which he hath Consecrated for us through the vaile, that is to say his flesh, and having a high Priest over the house of God, we may draw neare with a true heart in full assurance of Faith, Heb. 10 9, 20. The truth is, such is the Glory and terrour of the Lord, such the infinite perfection of his Holinesse, that on cleare sight of it, it will make the soul conclude, that of its selfe, it hJosh. 24. 19 Exod. 20. 19, Deut. 5. 24. 18. 16. Isa. 33. 14. Mich. 6. 6, 7.cannot serve him, nor will it be to any advantage, but adde to the fiercenesse of his destruction, once to draw nigh to him. It is in Christ alone, and on the account alone of his oblation and intercession, that we have any boldnesse to approach unto him. And these 3. Advantages have the Saints of communicating their minds unto the Lord Christ, which he hath provided for them because he delights in them.
To touch a little by the way, because this is of great importance, §. 9 I will instance in one of these, as I might in every one, that you may see the difference between a spirituall revealing of our minds unto Christ, in this Acceptable manner, and that praying upon conviction which others practice: and this shall be from the first, viz. the Assistance we have by the Spirit.
1. The Spirit of Christ reveales to us our own wants, that we may reveale them unto him: we know not what &c. Rom. 8. 26. no teachings under those of the spirit of God are able to make our Isa. 38. 14soules acquainted with their own wants, its burdens, its Temptations. For a soul to know its wants, its Infirmities, is a Heavenly discovery. He that hath this xforeign, est advocatorum qui clientibus desideria dictant.assistance, his prayer is more then half made before he begins to pray. His Conscience is affected with what he hath to do: his mind & Spirit contend within him, there especially where he finds himself most streightned. He brings his burden on his shoulders, & unloads himself on the Lord Christ. He finds (not by a perplexing Conviction, but an holy sence & wearinesse of sin) where he is dead, where dull and cold, wherein unbelieving, wherein ttempted above all his strength, where the light of Gods countenance is wanting. And all these the soule hath a sense of, by the Spirit, an unexpressible sence and experience. Without this, prayer is not prayer: l1 Sam. 1. 13.Mens voyces may be heard but they speake not in their hearts. Sence of want, is the spring of desire: naturall of naturall; spirituall of spirituall. Without this sence given by the Holy Ghost, there is neither desire nor prayer.
2 d The expressions, or the Words of such persons, come exceeding short of the labouring of their hearts; and therefore in, (and after) their supplications, the Spirit makes intercession with sighes and groanes that cannot be mIs. 38 14. Exod. 14. 15.uttered. Some mens words goe exceedingly beyond their hearts. Did their Spirits come up to their expressions, it were well. He that hath this Assistance, can provide no clothing that is large and broad enough to set forth the desires of his heart; and therefore in the close of his best, and most fervent supplications, such a person finds a double dissatisfaction in them. First, that they are not a Righteousnesse to be rested on that if God should nIs. 64. 6. Psal. 130. 3.marke what is in them amisse, they could not abide the triall. 2. That his heart in them is not powred out, nor delivered in any proportion to the holy desires and labourings that were conceived therein; though they may in Christ have great refreshment by them. The more they speak, the more they find they have left unspoken.
3 d The Intercession of the Saints thus assisted, is according to §. 10 the mind of God; that is, they are guided by the Spirit to make requests for those things unto God, which it is his will they should desire: which he knowes to be good for them, usefull and suitable to them, in the condition wherein they were. There are many wayes, whereby we may know when we make our Supplications according to the Will of God: I shall instance only in one: that is, when we doe it according to the promise. When our prayers are regulated by the promise, we make them according to the will of God: so David Ps. 119. 49. Remember the words wherein thou hast caused me to put my trust. He prayes, and regulates his desire by the word of promise, wherein he had trusted. But yet, Men may aske that which is in the promise, and yet not have their prayers regulated by the promise: They may pray for what is in the promise, but not as it is in the promise, so James saies, some aske and receive not, because they aske amisse, to spend it on their lusts: Ch: 4. 3. though the things which God would have us aske, be requested, yet if not according as he would have us doe it, we ask amisse,
Two things are required, that we may pray for the things in the promise, as they are in the promise.
1. That we look upon them as promised, and promised in Christ; that is, that all the reason we have, whence we hope for attaining the things we ask for, is from the Mediation and purchase of Christ, in whom all the Promises are yea and amen. This it is, to aske the Father in Christs name; God as a Father, the fountaine, and Christ as the procurer of them.
2. That we aske for them for the end of the promise: not to spend on our Lust, when we ask pardon for sinne, with secret oPsal. 78. v. 35, 36. 37.reserves in our hearts to continue in sinne, we aske the choysest mercy of the covenant, to spend it on our Lusts. The end of the promise the Apostle tells us 2 Cor: 7. 1. Having th…se promises, let us cleanse our selves from all pollution of flesh and spirit, perfecting holinesse in the feare of God. when we aske what is in the promise, as it is in the promise, to this end of the promise, our supplications are according to the will of God. And this is the first Conjugall Affection that Christ exerciseth towards Believers; he delights in them: which that he doth is evident, as upon other considerations innumerable, so from the instance, given.
In returne hereunto, for the carrying on of the communion between them, the Saints delight in Christ: He is their Joy, their §. 11, Crowne, their Rejoycing, their Life, food, health, strength, desire, Righteousnesse, Salvation, Blessednesse: without him they have nothing, in him they find all things, Gal. 6. 14. God forbid that I should rejoyce, save in the Crosse of Christ. He hath from the foundation of the world, been the hopes, expectation, desire, and delight of all Believers. The promise of him was all, (and it was enough) that God gave Adam in his unexpressible distresse, to relieve and comfort him, Gen. 3. 15. Eve perhaps supposed that the promised seed had been borne in her first borne, when she said, I have gotten a man from the Lord, so most properly foreign denoting the 4th Case; and this was the matter of her joy, Gen: 4. 1. Lamech having Noah given to him as a type of Christ, and salvation by him, cries out, this same shall comfort us concerning our work, and the toyle of our hands, because of the ground which the Lord hath cursed, Gen. 5. 29. he rejoyces in him who was to take away the Curse, by being made a curse for us. When Abraham was in the height of his Glory, returning from the Conquest of the Kings of the East, that came against the confederate Kings of the vale of Sodome, God appears to him with a glorious promise, Gen. 15. 1. feare not Abraham, I am thy shield, and thy exceeding great reward. What now could his soule more desire? alas he cryes (as Reuben afterwards upon the losse of Ioseph) the Child is not, and whither shall I goe? v. 2. Lord God what wilt thou give mee, seeing I goe Childlesse? Thou hast promised, that in my seed shall all the earth be blessed, if I have not that seed, ah what will all other things doe me good? Thence it is said that he rejoyced to see the day of Christ; He saw it and was glad, Joh. 8. 56. the thoughts of the coming of Christ, which he looked on at the distance of 2000 years, was the joy and delight of his heart. Jacob blessing his sons, lifted up his spirit when he comes to Iuda, in whom he considered the Shilo to come, Gen. 49. 8, 9 and a little after, wearied with the foresight and consideration of the distresses of his posterity, this he diverts to for his reliefe, as that great delight of his soule, I have waited for thy salvation O God: for him who was to be the salvation of his people. But it would be endlesse to instance in particulars: Old Si meon summs up the whole: Christ, is Gods salvation, and Israels glory: Luk. 2. 30, 31. and what ever was called the Glory of old, it was either himselfe, or a type of him. The glory of man is their delight▪ Hence Haggai 2. 7. he is called the desire of all Nations: Him whom their soule loves and delights in, desire, and long after. So is the Saints delight in him made a description of him by way of eminence, Mal. 3. 1. The Lord whom ye seek shall suddenly come to his temple, even the Messenger of the Covenant whom ye delight in. He whom yee seeke, whom you delight in, is the description of Christ: He is their delight and desireable one, the person of their desire. To fixe on something in particular.
In that patterne of Communion with Jesus Christ, which we have in the Canticles, this is abundantly insisted on. The Spouse tells us, that she sitts downe under his shadow with great delight, ch. 2. 3. And this delight to be vigorous and active, she manifests severall waies, wherein we should labour to find our hearts in like manner towards him.
1. By her exceeding great care to keep his Company and society, §. 12 when once she had obtained it, ch. 2. 7. I charge you, O yee Daughters of Hierusalem, by the Roes, and by the Hinds of the field, that ye stirre not up, nor awake my beloved untill he please. Having obtained sweet communion with Christ, described in the verses foregoing, of which before, here she expresseth her delight in it, and desire of the continuance of it: and therefore following on the Allusion formerly insisted on, she speaks as one would doe to her Companion, that had rest with one she loved: I charge you by all that is deare to you, by the things you most delight in, which among the Creatures are most lovely, all the pleasant and desireable things that you can think of, that you disturbe him not: The summe of her ayme and desire is, that nothing may fall out, nothing of sinne or provocation happen that may occasion Christ to depart from her, or to remove, from that dispensation wherein he seemed to take that rest in her. O stirre him not up untill he please, that pAeternitatem temporis juxta sensum mystieum in se includit, ut aliàs in Scriptura; quia nunquam a tali somno, id est, conjunctione cum sponso, excitari velit.is, never, foreign, Love its selfe: in the abstract to expresse a foreign, or earnest affection, for so that word is often used: When once the soule of a Believer hath obtained sweet and reall Communion with Christ, it looks about him, watcheth all temptations, all wayes whereby sinne might approach, to disturbe him in his enjoyment of his deare Lord and Saviour, his rest and desire. How doth it charge it selfe, not to omit any thing, not to doe any thing, that may interrupt the communion obtained. And because the common entrance of Temptations, which tend to the disturbance of that rest and complacency which Christ takes in the soule, is from delightfull Mor. in loc.diversions from actuall communion with him, therefore is desire strong and active, that the companions of such a soule, those with whom it doth converse, would not by their proposalls or allurements, divert it into any such frame, as Christ cannot delight, nor rest in. A believer that hath gotten Christ in his armes, is like one that hath found great spoyles, or a pearle of price. He looks about him every way, and feares every thing, that may deprive him of it. Riches make men watchfull; and the actuall sensible possession of him, in whom are all the riches and treasure of God, will make men look about them for the keeping of him. The line of choysest Communion, is a line of the greatest spirituall solicitousnesse: Carelesnesse, in the enjoyment of Christ pretended, is a manifest evidence of a false heart.
2. The Spouse manifests her delight in him, by her utmost impatience of his absence, with gHag. 2. 24. Jer. 22. 24.desires still of nearer communion with him, ch. 8. 6. Set me as a seale upon thine heart, as a seale upon thine arme, for Love is strong as death, jealousy is cruell as the grave, the coales thereof are coales of fire, which hath a most vehement flame. The Allusion is doubtlesse from the High Priest of the Jewes, in his spirituall representation of the Church before God. He had a brestplate which he is said to weare on his heart, Exod. 28, 29. wherein the names of the Children of Israel were ingraven after the manner of Seales or Signets, and he bare them for a memoriall before the Lord. He had the like also upon his shoulder, or on his armes, v. 11, 12. both representing the Priesthood of Christ, who bears the names of all his, before his Father, in the holiest of holies, Heb. 9. 24. Now the seale on the heart, is neare, inward, tender, love, and care, which gives an impression and image on the heart of the thing so loved. Set me, saith the Spouse, as a seale upon thine heart; let me be constantly fixed in thy most tender and affectionate Love; let me alwaies have a place in thine heart, let me have an engraving, a mighty Impression of Love upon thine heart, that shall never be oblitterated. The Soule is never satisfied with thoughts of Christs love to it. Oh that it were more, that it were more, that I were as a Seale on his heart, is its Language. The soule knows indeed on serious thoughts, that the Love of Christ is inconceivable, and cannot be increased, but it would faine work up its selfe to an apprehension of it; and therefore she addes here, set me as a seale upon thine Arme; the heart is the fountaine, but close and hidden; the arme is manifestation and Power. Let, saith the Spouse, thy Love be manifested to me in thy tender & powerfull perswasion of me. Two things are evident in this request; The continuall mindfulnesse of Christ of the Soule, as having its condition still in his eye, engraven on his arme, Isai. 49. 15, 16. with the exalting of his power for the preservation of it, sutable to the Love of his heart unto it, and the manifestation of the hidden love and care of the heart of Christ, unto the Soule, being made visible on his arme, or evident by the fruits of it. This is that which shee would be assured of; and without a sence whereof, there is no rest to be obtained.
The Reason she gives of this earnestnesse in her supplications, is that which principally evinces her delight in him. Love is strong as death, Jealousy is cruell as the grave, or hard as Hell. This is the intendment of what is so loftily set out by so many metaphors in this & the following verse. I am not able to beare the workings of my love to thee; unlesse I may allways have society and fellowship Prov. 30. 16.with thee; there is no satisfying of my love without it. it is as the grave that still says give, give. Death is not satisfyed without its prey: if it have not all, it hath nothing: let what will happen, if death hath not its whole desire it hath nothing at all. Nor can it be withstood in its appointed season. No ransome will be taken. So is my love, if I have thee not wholly, I have nothing, nor can all the world bribe it to a diversion: it will be no more turned aside then death in its time. Also I am not able to beare my Jealous thoughts; I feare thou dost not love me, that thou hast forsaken me, because I know I deserve not to be beloved. These thoughts are hard as Hell. They give no rest to my soule. If I find not my selfe on thy heart and arme, I am as one that lyes down in a bed of coales. This also argues an holy greedinesse of delight.
3. She further manifests this by her sollicitousnesse, trouble, §. 13 and perplexity, in his losse and withdrawings. Men bewayle the losse of that whose whole enjoyment they delight in. We easily beare the absence of that, whose presence is not delightfull. This state of the Spouse is discovered chap. 3. 1, 2, 3. By tIsa. 50. 10.night on my bed I sought him whom xEleganter periphrasi utitur loco nominis proprii, ut vim amoris sui exprimat. Merc. starlepetitio assensum indicat & studium quo eum quaerebat, & moerorem quo angebatur, quod occurrere non posset. idem.my soul loved, I sought him but I found him not. I will rise now and goe about the City in the streets and in the broad ways, I will seek him whom my soul loveth, I xEleganter periphrasi utitur loco nominis proprii, ut vim amoris sui exprimat. Merc. star lepetitio assensum indicat & studium quo eum quaerebat, & moerorem quo angebatur, quod occurrere non posset. idem.sought him but I found him not. The watchmen that goe about the City found me, to whom I sayd, saw you him whom my soul loveth? It is night now with the soule, a time of darkenesse and trouble, or Affliction. When ever Christ is absent it is night with a Believer. He is the rMal. 4. 3.Sun; if he goe down upon them, if his beames be eclipsed, if in his Light, they see no Light, it is all darkenesse with them. Here, whither the coming of the night of any trouble on her, made her discover Christs absence, or the absence of Christ made it night with her, is not expressed. I rather think the latter; because setting that aside, all things seem to be well with her. The absence of Christ will indeed make it night, darke as darkenesse it selfe in the middest of all other glowing consolations. But is the Spouse contented with this dispensation? Shee is upon her bed; that is, of ease; The bed indeed sometimes signifies tribulation Rev. 2. 22. but in this booke every where rest and contentment there is not the least intimation of any tribulation but what is in the want of Christ: but in the greatest peace and opportunity of ease and rest, a believer finds none in the absence of Christ; Though he be on his bed, having nothing to disquiet him, he rests not, if Christ his rest be not there. Shee sought him seeking of Christ by night, on the bed, that is alone in an immediate inquest & in the darke, hath two parts; searching of our own soules for the cause of his absence; Secondly searching the promises for his presence.
1. The soule finding not Christ present in his wonted manner, warming, cherishing, reviving it with love, nigh to it, supping with it, always filling its thoughts with himselfe, dropping myrrhe and sweet tasts of love into it, but on the contrary that other thoughts croud in, and perplex the heart, and Christ is not nigh when enquired after; it presently enquires into the cause of all this, u2 Cor. 13 5.calls it selfe to an account, what it hath don, how it hath behaved its selfe, that it is not with it, as at other times; that Christ hath withdrawn himselfe and is not nigh to it, in the wonted manner. Here it accomplisheth a diligent search. It considers the love, tendernesse, and kindnesse of the Lord Jesus; what delight he takes in abiding with his Saints: so that his departure is not without cause and provocation. How saith it, have I demeaned my selfe, that I have lost my beloved? Where have I been wandring after other lovers? and when the miscarriage is found out, it abounds in revenge and indignation.
2. Having driven this to some issue, the soule applyeth it selfe to the promises of the Covenant wherein Christ is most gratiously exhibited unto it: Considers one, ponders another, to find a tast of him. It considers dilligently if it can see the delightfull Countenance & favour of Christ in them or no: but now, if (as it often falls out,) the soule finds nothing but the carkasse, but the bare letter in the promise: if it come to it as to the grave of Christ, of which it may be sayd, (not in it self, but in respect of the seeking soule) he is risen he is not here, this amazes the soule and it knows not what to do. As a man that hath a Jewell of great price having no occasion to use it, lays it aside as he supposes in a safe place; in an agony and extremity of want going to seek for his Jewell, he finds it not in the place he expected, and is filled with amazement, and knows not what to doe: so is it with this pearle of the Gospell; after a man hath sold all that he hath for it, and enjoyed it for a season, then to have it missing at a time of need, it must needs perplex him. So was it with the Spouse here, I sought him (saith shee) but I found him not; A thing which not seldome befalls us in our Communion with Christ.
But what doth she now doe? doth she give over and search §. 14 no more? nay but says shee v. 2. I will arise: I will not so give over, I must have Christ or dye, I will now arise, or let me arise, and goe about this businesse.
1. She resolves to put her selfe upon another course, a more vigorous inquest; I will arise and make use of other meanes besides those of private prayer, meditation, selfe-searching, and inquiring into the Promises, which shee had insisted on before. It carries (1.) Resolution and a Zealous, violent casting off that frame wherein she had lost her love. I *Is. 52. 2. Isa. 60. 1.will arise, I will not rest in this frame. I am undone if I doe. So sometimes God calls his Church to arise and shake it selfe out of the dust: abide not in that Condition. (2.) Diligence, I will now take another course, I will leave no way unattempted, no meanes untried whereby I may possibly recover Communion with my Beloved.
This is the condition of a Soule that finds not the wonted presence of Christ in its private and more retired inquiries. Dull in prayer, wandring in Meditations, rare in thoughts of him! I will not beare this frame, what ever way God hath appointed I will in his strength vigorously pursue untill this frame be altered, and I find my beloved.
2. Then, the way she puts her self upon, is to goe about the City. Not to insist upon particulars, nor to strain the parts of the Allegory too far, the City here intended is the City of God; the Church: and the passing through the broad and narrow streets, is the diligent enquiry, that the Spouse makes in all the paths and ordinances given unto it. This then is the next thing the Soule addresses it selfe unto, in the want of Christ; when it finds him not in any private indeavours, it makes vigorous application to the Ordinances of publique worship; in prayer, in preaching, in Administration of the seales doth it look after Christ. Indeed the great enquiry the soules of Believers make in every ordinance is after Christ. So much as they find of him, so much sweetnesse, and refreshment have they and no more. Especially when under any desertion they rise up to this enquiry. They listen to every word, to every prayer to finde if any thing of Christ, any light from him, any Life, any Love appeares to them. Oh that Christ would at length meet me in this, or that Sermon and recover my poor heart to some sight of his Love, to some tast of kindnesse. The Solicitousnesse of a Believer in his inquest after Christ, when he finds not his presence, either for Grace or Consolation as in former days, is indeed inexpressible. Much of the frame of such a heart is couched in the redoubling of the Expression, I sought him, I sought him; setting out an unconceivable passion, and suitably industrious desire. Thus being disappointted at home the Spouse proceeds.
But yet see the Event of this also; she sought him but found him not. It doth sometimes so fall out; all will not doe, they shall seek him and not find him; they shall not come nigh him: let them that enjoy any thing of the presence of Christ, take heed what they doe; if they provoke him to depart, if they loose him, it may cost them many a bitter enquiry before they finde him againe. When a soul, prays and Meditates, searches the promises in private, when it with earnestnesse and diligence attends all Ordinances in publick, and all to get one glimpse of the face of Jesus Christ, and all in vaine, it is a sad condition.
What now follows in this estate? v. 3. The watchmen found §. 15 me &c. That these watchmen of the City of God are the Watchmen and Officers of the Church, is confessed: and it is of sad consider ration that the Holy Ghost doth sometimes in this Book take notice of them on no good account plainly chap. 5. 7. they turn persecutors. It was Luther's saying, nunquam periclitatur religio nise inter reverendissimos. Here they are of a more Gentle temper and seeing the poore disconsolate soule, they seem to take notice of her Condition.
It is the duty indeed of faithfull watchmen to take notice of poor, troubled, deserted soules: not to keep at a distance, but to be willing to assist. And a truely pressed soule on the account of Christs Absence cannot cover its love, but must be enquiring after him; saw you him whom my soul loveth? This is my Condition! I have had sweet enjoyment of my blessed Jesus, he is now withdrawen from me; can you helpe me? can you guide me to my Consolation? what acquaintance have you with him? when saw you him? how did he manifest himselfe to you, & wherein? All these labourings in his Absence sufficiently discover the souls delight in the presence of Christ. Goe one step farther to the discovery that it made of him once againe, and it will yet be more evident, v. 4, 5. It was but a little while that I passed from them, but I found him whom my soul loveth, I held him, and would not let him goe, untill I had brought him into my mothers House, and into the chamber of her that conceived me, I charge ye O ye Daughters of Jerusalem &c.
1. Shee tells you how shee came to him; she found him: What ways and by what meanes, is not expressed. It often so falls out in our Communion with Christ; when private and publique meanes faile, and the soule hath nothing left but waiting silently & walking humbly, Christ appeares, that his so doing may be evidently of Grace. Let us not at any time give over in this condition. When all ways are past, the summer and harvest are gone without reliefe, when neither bed nor watchmen can assist; let us waite a little, and we shall see the salvation of God. Christ honours his immediate absolute actings sometimes; though ordinarily he crowns his ordinances. Christ often manifests himselfe immediately, and out of Ordinances, to them that wayte for him in them. That he will do so to them that despise them, I know not. Though he will meet men unexpectedly in his way; yet he will not meet them at all out of it. Let us waite as he hath appointed; let him appeare as he pleaseth. How she deales with him when found; is nextly declared. Shee held him, and would not let him goe, &c. They are all expressions of the greatest Joy and delight imaginable. The summe is, having at length come once more to an enjoyment of sweet Communion with Christ, the soule lays fast hold on him by faith, (foreign, to hold fast is an act of faith) refuses to part with him any more in vehemency of love; tryes to keep him in ordinances, in the house of its mother, the Church of God, and so uses all meanes for the confirming of the mutuall love between Christ and her: All the expressions all the allusions used, evidencing delight to the utmost capacity of the soule. Should I pursue all the Instances and Testimonies that are given hereunto in that one booke of the Song of Solomon, I must enter upon an exposition of the greatest part of it, which is not my present businesse. Let the hearts of the Saints that are acquainted with these things; be allowed to make the close. What is it they long for? they rejoyce in? What is it that satisfies them to the utmost, and gives sweet complacency to their spirits in every condition? what is it whose losse they feare, whose absence they cannot beare? is it not this their beloved, and He alone?
This also they further manifest by their delight in every thing §. 16 that peculiarly belongs to Christ, as his, in this world. This is an Evidence of delight, when for his sake whom we delight in, we also delight in every thing that belongs to him. Christs great interest in this world, lys in his people, and his Ordinances; his houshold, and their provision: now in both these, doe the Saints exceedingly delight for his sake. Take an instance in both kinds in one man viz. David Psal. 16. 3. in the Saints and the excellent, or the noble of the Earth, is all my delight; my delight in them. Christ saies of his Church, that she is Hephzibah. Isa. 62. my delight in her: here says David of the same, Hephzibam my delight in them. As Christ delights in his Saints, so doe they in one another on his account. Here says David is all my delight. Whatever contentment he tooke in any other persons, it was nothing in comparison of the delight he tooke in them. Hence mention is made, of laying down our lives for the Brethren, or any common cause wherein the interest of the Community of the Brethren does lye.
2 For the ordinances, consider the same person; Ps. 42. and 84. and 48. are such plentifull Testimonies throughout, as we need no farther enquiring; nor shall I goe forth to a new discourse on this particular.
And this is the first mutuall consequentiall Act of Conjugall Affections in this Communion between Christ and Believers. He delights in them and they delight in him; He delights in their prosperity, hath pleasure in it; They delight in his honour and glory, and in his presence with them: for his sake they delight in his servants, (though by the world contemned) as the most excellent in the world; and in his ordinances, as the wisedome of God, which are foolishnesse to the world.