The Intercourses of Divine Love Betwixt Christ and His Church, Sermon 16
Sermon XVI.
Cant. 1. 4.
Draw me, we will run after thee. The King hath brought me into his Chambers; we will be glad and rejoyce in thee; we will remember thy Love more than Wine. The upright love thee.
I Have told you that the eight firſt Verſes of this Chapter contain three Petitions, which the Spouſe (by which we underſtand the Church, or the believing Soul) maketh to her Beloved, the Lord Jeſus Chriſt. The firſt I have done with, together with the Arguments ments which ſhe uſed to enforce it. I am now come to the ſecond, comprehended in this Verſe, with the Arguments by which ſhe preſſeth it. Her firſt Petition was in thoſe words; Let him kiſs me … the kiſſes of his mouth. Here ſhe ſaith, Draw me. Our Engliſh Annotations make the connexion thus; Lord, do not only invite and call me, by the Preaching of thy Goſpel (which are the kiſſes of thy mouth) but command me by the Power of thy Spirit. Or thus; Let me not only be paſſively happy in receiving tokens of love from thee, but make me active in maintaining communion with thee. Let me run after thee, and to this purpoſe do thou draw me. Thus the coherence of her Petitions ſeemeth to lie. Some there are that do not make this a new Petition, but adjoyn the beginning of this Verſe to the latter end of the former, and read it thus; The Virgins love thee, and have drawn thee after them; thus the Seventy read it foreign;Se. per fidem, qu…a Chriſtus ubi vidit cong…egatus, &c. Origen. ad loc. V. Nyſſen. ad loc. and after them Origen and Greg. Nyſſen, expounding it of the Faith of the Saints, by which they draw Chriſt after them according to his Promiſe; Where two or three are gathered together in my Name, I will be in the midſt amongſt them. But though there be ſomething of truth in this, yet this Interpretation is, I think, juſtly ſlighted by Lud. de Ponte, and others even of the Papiſts (the greateſt Admirers of the Fathers.) And although the Copies of the Seventy, which we have indeed thus read it, yet Symmachus and Aquila, the two other Antient Greek Tranſlators, read it as we tranſlate it: And I am ſure that is the true Tranſlation of the Hebrew, where the Verb is in the Imperative Mood, though there be a little change of the Vowels in regard of the Affix, according to the Rules of Grammarians: For foreign ſo I conclude, they are clearly a Petition, and thus the Vulg. Lat. reads them, with the Tigurine Tranſlators, Pagnine, Montanus, Piſcator, Junius, and indeed almoſt all others. Agreeing therefore in that, let me conſider, 1. The parts of the Text: 2. Then open the terms: And thirdly and laſtly, Raiſe and handle ſuch Propoſitions as it will afford, and may be uſeful to us. You may in the Text pleaſe to conſider,
1. The Spouſe's Petition. Draw me.
2. The Argument by which ſhe enforceth this Petition; We will run after thee. Where 'tis obſervable;
1. The parties promiſing; We.
2. The thing promiſed; A running after Chriſt.
3. The Spouſe's Acknowledgment of her Beloved's ſpeedy Anſwer to her Prayers: The King hath brought me into his Chambers.
4. And laſtly, The Effects this Anſwer had upon her; they are three: 1. We will rejoyce. 2. We will be glad in thee. 3. We will remember thy Loves more than Wine. Then you have the Spouſe's Juſtification of her ſelf in this paſſion; The upright love thee. Let me now come to open the terms.
foreignThis word (for it is but one in the Hebrew) contains the Spouſe's Petition. It is agreed by all, that it is the Spouſe that ſpeaks; by which the Jews, who underſtand nothing of the Goſpel-Church in this Song, underſtand Abraham, and the Church of the Jews. Aben-Ezra, Apud Genebrardum.a Jewiſh Doctor, would have theſe the words of Abraham ſpeaking to God to draw him out of his own Country into Ur of the Chaldees, according to that hard Precept to fleſh and blood, Gen. 12. Solomon Jarchi (another of them) makes it the voice of the Jewiſh Church ſpeaking to God to bring them back again toIbid. Hieruſalem, out of Captivity. The old Chaldee Paraphraſt, and Lira with him, make it the voice of the Church of the Jews coming out of Egypt ſpeaking unto God that he would go before them, as he did by the Cloud and the Pillar. The Righteous of that Generation then ſaid, Draw us after thee, O thou Lord of the whole world: We will follow thee in the way of thy goodneſs. Mr. Cotton makes the Spouſe to be either Solomon himſelf deſiring to be drawn to Chriſt, or the Church of the Jews, deſiring Solomon by Laws and Edicts, and Proclamations, to draw them to their duty. Rupertus his notion applying the words to Elizabeth, John Baptiſt's Mother; and of ſome Popiſh Writers making them the words of the bleſſed Virgin are hardly worth mentioning, any more than theirs, who would make them the words of the Queen of Sheba to Solomon. We have fixed the Spouſe with the moſt and beſt Interpreters, to be the true Church of God, and every individual believing Soul; and then it is eaſie to know to whom the words are directed, viz. unto God; and whether we underſtand the firſt or ſecond Perſon in the Trinity, is not at all material: For beſides that they are both but one in their operations reſpecting the creature; Drawing is made in Scripture the act both of the Father and the Son. No man (ſaith Chriſt) cometh unto me, unleſs the Father draweth him. And again, When I am lifted up, I will draw all men after me. But drawing is a term of motion; there muſt be a term to which; Whither would the Spouſe be drawn? This is not ſo plainly expreſt in the Engliſh as in the Hebrew. I ſhall ſpeak more to it by and by; but I ſhall firſt open the term Draw, and ſhew you what the Spouſe deſireth of her Beloved in this term. I find the Verb foreign in the Hebrew ſignifying four things.
Judg. 4. 6. Exo. 12. 21. Job 21. 33.1. It ſometimes ſignifies no more than to go, to go on, and forward; ſo Jud. 4. 6. Go and draw toward Mount Tabor, Exod. 12. 21. Draw out, and take you a Lamb, that is, go out, Job 21. 33. Every man ſhall draw after him, that is, by little and little follow him to the Grave. But it would ſpoil the ſenſe to interpret it ſo in this place. The Me following makes this ſenſe inconſiſtent.
2. Sometimes it ſignifieth the pulling of a thing or perſon to a place, by ſome violence or force. Thus you read of the Heifer that had not Deut. 21. 3. Job 24. 22. … Kings 22. 34. Gen. 37 28. Jer 38 …3. P…l. 28. 3.drawn in the yoke, Deut. 21. 3. So it is ſaid, God draweth the mighty with his power, Job 24. 22. And you read of the man that drew a Bow at adventure. That is an act of ſtrength and power you know, 1 King. 22. 34. So they drew Joſeph out of the Pit, and Jeremy out of the Dungeon, Gen. 37. 28. Jer 38. 13. And David prayeth that he might not be drawn away with the wicked, Pſa 28. 3. In all which places this word is uſed.
3. Becauſe in love and fair perſuaſion there is a kind of force, compelling a reaſonable and ingenuous perſon: The word is ſometimes Pſa. 109. 12. Jer 31. 3. Hoſ. 11. 4. Judg. 4 7. Eccleſ. 2. 3.uſed to expreſs alſo ſuch an action. It is ſaid of the wicked, Pſal. 109. v. 12. He draweth the poor into his Net, i. e. he ſlattereth him, and under pretence of friendſhip enticeth them into ruine. God ſaith, He will draw his people with the Cords of a man, with the Bands of Lov…, Hoſ. 11. 4. and that he had drawn them with loving kindneſs. Jer. 31. 3. thus Deborah promiſed to draw the Iſraelites to Tabor, that is, to perſuade, and to conduct them thither. Judg. 4. 7. Solomon ſaith, he ſought to draw his fleſh with Wine (ſo it is in the Hebrew, Eccleſ. 2. 3.) his meaning is, he would entice and pleaſe his fleſh.
Exo. 19. 13. Jo…. 6. 5. …ſ…. 1… 22. Prov. …3 12. Pſa. 109. 12. Pſal. 36. 10.4. Sometimes in Scripture it ſignifieth, to lengthen out, and to continue. Thus it is uſed to ſignifie the ſound of a Trumpet lengthened out. It is tranſlated prolonged, Iſa. 13. 22. d ferred, Prov. 13. 12. Hope deferred (in the Hebrew, drawn out) maketh the heart ſick, Pſal. 109. 12. Let none draw out mercy: We tranſlate it, extend mercy unto him. None of my words ſhall be prolonged: The ſame word is there again uſed; O continue thy loving-kindneſs, Pſal. 36. 10. This ſenſe methinks ſeemeth not much forreign to this place, as the Petition refers not only to firſt, but following grace: We need the prolongings and continuances of Divine Influences to make us toV. Avenarium, run after Chriſt. The word, as the Learnedeſt Lexicographers in that Language tell us, ſignifies, with a ſecret force to compel one whithe… we would have him. It ſometimes ſignifies, with fair words, Reaſons and perſuaſions to draw one to our ſide. Forſter tells us, that Chriſt without doubt had reſpect to this place, in thoſe GoſpelJo 6. 44. Jo. 12. 42. Mar. 22. expreſſions. No man cometh to the Son, but he whom the Father draweth. And when I ſhall be lifted up, I will draw all men after me. And Lud. de Ponte expounds this Text by that in the Goſpel, Compel them to come in. So then when the Spouſe ſaith, Draw me; this is that ſhe means: Lord! Put forth thy ſecret Power, thy irreſiſtible and effectual Grace; and compel me to come unto thee, and to run after thee; move me ſweetly, but yet powerfully. Draw me by thy Word and Spirit, and by the ſweetneſs of thy grace open my heart (ſaith Mr Ainſworth.) I am weak, Lord, add thy ſtrength. (ſo T…emellius gloſſeth.) Divine grace muſt prevent, and muſtSatius eſt mi…i ut me tra…as ſcilicet ut vim quamcunque mi… inf…ras quam parcens in meo me torpore ſecuram derelinquas: Bernard. ad loc. follow, he that is not drawn, will be hindered by his own corruption. Luſt draws every heart backward from Chriſt. The Soul muſt by Grace be drawn to him. Bernard underſtands it of an act of power, and thus gloſſeth. Lord it is better that thou ſhould'ſt draw me by any force, than that thou ſhouldeſt ſpare me, and leave me ſecure in my deadneſs.
But let us weigh it yet a little further. It is the Spouſe that here ſpeaketh; The Church of God, the believing Soul; hath the Spouſe need to be drawn to Chriſt? Is ſhe not already come to him, doth ſhe not willingly follow after him, how then doth ſhe ſay draw me? doth the Child of God follow him unwillingly?
To this I anſwer. 1. The Church doth not conſiſt of all true believers, there may be ſome in the boſom of that, that have but a name to live, and which had need be drawn unto Chriſt. For theſe the Church may be underſtood to pray; that there may not be any in it ſtrangers unto Chriſt, but that as ſome are drawn, ſo all may be drawn.
2. But Secondly, Bernard (who ſtarts this queſtion) anſwereth it otherwiſe. Non omnis qui trahitur invitus trahi…ur. Every one who is drawn, is not drawn unwillingly. The Bear is drawn to the Stake unwillingly, ſo is the Malefactor to the place of Execution; but an hungry man may be drawn to his Meat, and the Cripple to the Bath, and both willingly; beſides, if the Spouſe were not willing, ſhe would never make it her requeſt to be drawn, nor yet, were ſhe able of her ſelf to go, would ſhe ask to be drawn. Thoſe who are weak, as well as thoſe that are unwilling, had need to be drawn. How perfect ſoever the Soul be (ſaith Bernard) while it ſigheth under the body of death, and isQ…anquam & q…a…taetevis perfectio…s, ſit ani. kept in the Priſon of mortality, being full of wants, and full of ma quamdiu gemit ſub corpore hujus mortis & ſeculi nequam retinetur carcere, &c. Bernard. ad loc.ſin, it goeth ſlowly and dully after Chriſt, and is not at liberty to follow him, but muſt be drawn to its Spiritual duty. I know (ſaith the Spouſe) that I cannot come to thee in Heaven, but by going after thee, while I live here upon the Earth, and I know I cannot go after thee, unleſs thou draweſt, unleſs thou helpeſt me. She confeſſeth here, that ſhe ſtandeth in daily need of preventing Grace, of drawing, and quickning Grace, from God. 'Tis true ſhe prayeth, and ſo ſeemeth to prevent the Grace ofV. Lud. de Ponte ad loc. God, but in that ſhe prayeth, it is plain, that the Grace of God had prevented her; otherwiſe ſhe would not have ſaid, Draw me. She here deſireth that Grace of God which might have a divine, ſweet, efficacious, power, and force with it to conſtrain her Soul to run after Chriſt. The Kingdom of Heaven within the Child of God ſuff…reth violence, and force, through the power of Luſt and Corruption. She beggeth of God, to oppoſe the power of his Grace to the power of her Luſts, and vile Affections. She uſeth this word therefore to acknowledge her weakneſs, and to ſhew that without the help of grace, ſhe could not run after Chriſt, according to that, John 15. 4 With…ut me you can do nothing. Genebrard ſaith that by this Phraſe ſhe teacheth us, that the beginning of our Juſtification is from God. Bernard, Beza, Lud. de Ponte, and others conclude, that ſhe teacheth, that further Grace is from God. By the word draw, ſhe begs, not only firſt grace, but the prolongings, and continuances of Divine Grace, according to that, Pſal. 36. 10. O continue thy loving kindneſs to them that know thee, and thy righteouſneſs, to the upright in heart. The Soul doth not only ſtand in need of, the ſweet and powerful influences of Divine Grace to bring it to Chriſt, but to keep it, and to carry it on its ſtate, and exerciſes of Grace. For whether would the Spouſe be drawn? foreign after thee, ſaith the Text.V. Mercer. ad loc. Our tranſlation puts theſe words after the next Verb, we will run after thee; in the Heb they follow draw me, and ſo may indifferently be read with either. The matter is not much, they muſt be underſtood here as well as there, the term of either motion was the ſame. Surely 'tis thither ſhe would be drawn, whither ſhe had a mind to run. The Spouſe is drawn, and comes to Chriſt. By faith it runs, and follows after Chriſt by holineſs, and is drawn ſo by a power inabling it to perfect holineſs, it is drawn to Chriſt by Death (ſay ſome) ſo Paul deſireth to be diſſolved, and to be with Chriſt, 1 Phil. With reference to this Bernard puts this queſtion, An hoc dicit cupiens diſſolvi? Doth (ſaith he) theNunc vero quod dicit poſt te, magis illud poſtulare videtur, ut converſationis ejus valeat veſtigia ſequi. Bernard. Spouſe ſpeak this, deſiring to be diſſolved, and to be with Chriſt? He ſaith he ſhould be ſomething of that mind, but that the words are not draw me to thee, but draw me after thee. So that he thinks ſhe rather deſires the drawings of Grace, that ſhe might follow him in an holy converſation, walking as ſhe had him for an example. The ſum then of this petition, conſidered as the language of the Church (the collective Spouſe) is this.
Lord! I have in my Boſom, many that are indeed drawn to thee in an outward profeſſion, in that ſenſe in which thou ſayeſt, When I am lifted up, I will draw all men after me, they are flocked like Doves to the Windows: Oh let them yet be drawn more effectually to an hearty embracing of thee, for none ſo comes to thee but he whom the Father draws, Lord draw that part of my Members by thy efficacious grace. Conſidered as the voice of a believer, the ſenſe is this: Lord thou haſt made me thine, thou haſt by thy mighty powerful work of thy Spirit drawn me to thee; but I am weak, and feeble, and not able to follow thee in a courſe of holineſs, nor to watch with thee, thou who at firſt haſt put forth thy powerful effectual Grace in changing my heart, in bringing me to thy ſelf, continue the ſame power of thy Grace, commanding me to keep my heart cloſe with thee, ſo as I may never depart from thee. I proceed to the next words.
foreignWe will run after thee. The former word contained the Spouſes Petition: this, her promiſe: what wilt thou do O thou faireſt, if the Lord will beſtow upon thee the daily influences of his drawing Grace? ſhe here anſwereth, and preventeth that queſtion (ſaith ſhe) we will run after thee. Theſe words may alſo be conceived to have the force of an argument, enforcing her Petition, Lord! If thou wilt draw me, I will not hold back, no; We will run after thee.
Here is conſiderable, 1. The Perſons promiſing, We; where the change of the number is very conſiderable; ſhe had ſpoken before in the ſingular Number draw me; here ſhe promiſeth in the plural, We will run. 2. The promiſe itſelf, or thing promiſed; Will run. The anſwering of two queſtions will open theſe words: 1. What is meant by running. 2. Why ſhe ſaith we will run, when before ſhe had only ſaid draw me.
Qu. 1. What is here meant by Running; what doth the Spouſe promiſe under this term of running after Chriſt.
foreign1. The word in the Hebrew, doth properly ſignify a bodily motion, and you eaſily underſtand what it is to run, it is more than to go, and walk. It is here by a metaphor applied to the Soul, or indeed to the whole man; for although ſome of the Hebrew Doctors, and ſome others (according to their different notion of the Spouſe, which I before hinted) underſtand it of Abrahams bodily motion out of his Country, or the Iſraelites motions, out of Aegypt, and Babylon, or the Peoples going to the Temple in Solomons time to worſhip God, yet their notions are doubtleſs much too low, and not at all agreeing to that notion of the Spouſe which we have fixed. I do therefore fully agree with the moſt, and the moſt eminent interpreters, who acknowledge here a metaphor, and that by running ſome motion of the mind is ſignified, analogous to the motion of the body, which we call running; now what that is, we muſt further enquire.
2. Running doth not only ſignify motion, but ſome ſtrength in the body ſo moving. The ſick, and feeble perſon can hardly ſtand, or go, much leſs run. The perſon running may want ſome degrees of ſtrength, but he muſt have legs, and ſome ſtrength in his legs, or he cannot run. The Soul that runneth after Chriſt muſt firſt be poſſeſſed of ſome Spiritual ſtrength. The ſtrength of the Soul is an effect of Chriſts drawing. Behold (ſaith theIſ. 55. 2. Prophet) thou ſhalt call a Nation that thou knoweſt not, and Nations that knew not thee ſhall run unto thee. Firſt God calls, then we run; firſt he putteth ſtrength into them, and then they uſeV. Ainſworth ad loc. the ſtrength, which he hath given them, Iſa. 0. 31. They that wait upon the Lord ſhall renew their ſtrength like the Eagle, they ſhall run, and not be weary; firſt they ſhall renew their ſtrength, then they ſhall run.
3. Thirdly, Running importeth ſpeed, and celerity in motion. De Dieu ad loc Pſal. 119. 32. 60.Feſtinant em ſignificat actionem is De Dieu his note on the Text. David ſaith, I will run the way of thy Commandments, Pſal. 119. 32. which he expoundeth, v. 60. I made haſt, and delayed not to keep thy precepts. Buxtorf in his Hebrew Lexicon noteth that the Greek word foreign which ſignifies to run haſtily, comes from this Hebrew word, and others fancy that the latine word Rota, that ſignifies a Wheel, hath its Original from this word alſo; Delrio interpreteth it here by feſtinabimus, we will make haſt, and indeed it is the obvious, and ordinary notion of the word; thus you know running is diſtinguiſhed from thoſe flower motions of creeping, going, walking, &c. Running argueth a quick and ſpeedy motion; the Soul having received from Chriſt the powerful influences of Divine Grace, ſtands not ſtill, creeps not, moveth not ſlowly, but makes haſt in the ways of God.
4. Running argues a free and chearful motion. The man that runs hath, as we ſay, good will in his way; it implies a prompt inclination and readineſs of mind. Thus Forſter (an Hebrew Lexicographer)foreign notes a great cognation betwixt this word, and two other Hebrew words; the one of which ſignifieth, to bring forth in plenty and abundance; the other, to be willing, or have a good will to a thing. Buxtorf alſo obſerveth its affinity to the latter. Avendrius alſo obſerveth, that it ſignifieth to move readily, as the falſe Prophets ran, Jer. 12. 5. Jer. 23. 21. I have not ſent theſe Prophets, and yet they ran; as Gehazi ran for his bride, 2 King. 5. 20. Thus the believing Soul that is once drawn by the Spirit of Grace, moves in the way of holineſs, not dragged on to duty by a Foreign Principle: It is its meat and drink to do the Will of God: It delighteth in the Law of God as to the inward man; it was before unwilling, but now it is made willing, as it is ſaid My People ſhall be a willing people in the day of Pſal. 110.my power. Grace giveth wheels to the Soul, and it oileth the wheels when given. Buxtorf noteth, that this word is uſed only to ſignifie the running of Men, not of Beaſts. Men move not like Beaſts raſhly and giddily, and meerly when they are whipped on, or out of wantonneſs, but men propoſe and know their end, and move toward it out of a Principle of Reaſon and Affection: The believing Soul knoweth its end, and moveth towards it from a conduct of reaſon; ſo it moveth ſpeedily and freely after Chriſt.
V. Robotham & Trap. ad loc.5. I find ſome Interpreters judging, that the term likewiſe implyeth a promiſe of Perſeverance. There is one Text of Scripture which ſeemeth to advantage this Notion, Iſa. 40. 31. They ſhall run, and not be weary. When men begin to be weary, they leave running, they go a foot-pace, & as it were draw their leggs after them. Now, ſaith the Spouſe, Lord, draw me, and we will run; we will not be weary in our courſes of holineſs and duty, we will not faint and give over. But running, in its abſtract, and ſingle notion, doth not conclude Perſeverance; running added, to not being weary doth. So here ſuppoſing firſt a drawing, then a running in obedience to that; while the Lord draweth, the Soul will run; but we ſhall no longer dance to him, than he pipeth to us. And this I think ſufficient to open the Spouſe's Promiſe: Only add further, that thoſe who run muſt have a way, or path to run in. What is the Spouſe's way? Beza ſaith, that Chriſt is both the Principle from which we run; the way in which we run; and the End of the Race. It is true, but in a diverſified Notion. Chriſt is our Pr…nciple in the gracious Influences of his Spirit: Without me (ſaith he) you can do nothing. Chriſt in his Word and Goſpel is our way. I will run the way of thy Commandments (ſaith David) Pſal. 119. 132. This is the Race ſet before us, Heb. 12 1. The following of Chriſt commanded, Luk. 9. 23. Chriſt in his Example, in the fulneſs of the meaſure of his ſtature: Chriſt in his Glory is our End. That then which the Spouſe here promiſeth, amounts to this: Lord, I am weak and impotent, I cannot come unto thee, I cannot of my ſelf move after thee; I am hindered by the prevalency of my luſts and corruptions; Who ſhall deliver me from my body of death? Who can but thou alone? Lord, draw me, make me willing, keep me willing, put forth thy mighty Power, and ſweetly conſtrain my Soul by thy love, then I ſhall not ſtand ſtill, but move in thy wa…es. I ſhall not move w…akly, but ſtrongly, not ſlowly, but chearfully, freely, nimbly. I ſhall not be faint nor weary, but hold on in the way of thy Precepts, until I come to the fulneſs of the meaſure of the ſtature, which is in thee; yea until the day break, and the ſhadows fly away, and I come to thee in that glory which thou hadſt prepared for them that love thee, and ſollow the Lamb in glory whitherſoever he goeth. But there is yet one thing further to be conſidered.
2. Qu. What meaneth the change of the Number? Her requeſt was in the Singular Number, Draw me; her promiſe is the Plural; We will, or we ſhall run after thee. Who are theſe We?
1.V. Lud. de Ponte, & Genebrardum in loc. Thou and I together (fay ſome.) Indeed this muſt be. I live, ſaith the Apoſtle, yet not I, but Chriſt liveth in me. We read in Ezekiel's Viſion of the Wheels, of his Viſion of a Spirit within the Wheels, without which the Wheels moved not. Suppoſe Wheels put upon the Soul, yet the Soul moveth not, without the Spirit moving the Wheels. Ego cum gratia tud (ſaith Genebrard.) But this ſeems to me too nice.
2. I rather therefore chuſe to expound it with the moſt of Interpreters, and to ſay that by We is here meant, The individual Believer, and all her companions. Ego & adoleſcentulae mecum, (ſaith Bernard) Ego & Puellae meae (ſaith Tremell…us) I and my Maidens, I and my Virgins, I and all mine. So it imports thus much, that the Child of God once drawn to Chriſt, will make it her buſineſs to draw others along with her. Yet a little further to enquire the reaſon why ſhe changeth the Number. Doth ſhe promiſe for more than ſhe would pray for? Or doth ſhe envy others that drawing grace which ſhe prayed for for her ſelf? Doubtleſs neither: what then?
1. Poſſibly Bernard's notion may be more acute than ſolid. We are drawn (ſaith he) when we are tempted, when we are afflicted, and exerciſed with tryals, we run when we are refreſhed and comforted. She would have the ſowre for her ſelf, and the ſweet for others. She did not know their ſtrength; here was her charity. But I ſay, this ſeemeth too nice; for certain it is, that all who run after Chriſt muſt be firſt drawn one way, or other, and that by power. God's People are made willing in the day of his power.
2. Beza therefore ſpeaks better, I think: When ſhe ſaith, Draw me, ſhe ſpeaketh in the perſon of the whole Church, ſo had a liberty to ſpeak either in the one, or the other Number: So that as Ludov. de Ponte hath well obſerv'd, by this change of the Number, ſhe ſhews, that the Church, which conſiſts of many, is yet but One; according to that of the Apoſtle, Rom. 12. 5. We being many are one body.
3. By this alteration of the Number, ſhe ſheweth, That ſhe believed it as eaſie with God to draw many; as one.
4. Laſtly, Though the Saints be many, yet the end of Chriſt's drawing them is, That they might be one. John tells us, ch. 11. 52. That the end of Chriſt's dying was, That he might gather together in one the Children of God which were ſcattered abroad. Thus I have opened the terms. But before I part with them, I muſt mind you who are capable of that Learning. That the Seventy add foreign. according to which our Engliſh Tranſlation ſhould have been. We will run after thee, in the ſavour of thy Ointments. The Vulgar Latine follows them; ſo do Origen, Ambroſe, Theodoret, Vigilius, Hildebrand, Greg. Magnus, Nyſſen, Bernard, Honorius, &c. and generally the Popiſh Writers; but Lyra, who is one of them, differeth, and agreeth with the Hebrew, which hath not thoſe words, and thinks, they were put in by ſome Expoſitor in the way of an interlineary gloſs, and afterwards got into the Text through the unskilfulneſs of ſome Tranſcribers. How they came into the Text in Tranſlations we cannot tell: Sure we are, they are not in the Hebrew and therefore our Engliſh Tranſlators had no reaſon to put them in, though they make no new Doctrine; for the believing Soul doth in leed follow Chriſt in the ſavour of his Ointments. We heard before, that therefore do the Virgins love him, and it is their love to him which maketh them to run after him. But that is enough to have cautioned you of. I proceed to the following words of the Text, The King hath brought me into his Chambers.
This I called, The Spouſes acknowledgment or teſtification of her beloveds anſwer. The word tranſlated King is the ordinary word uſedforeign by the Hebrews to expreſs that relation by; ſhe doubtleſs meaneth by the King, the King of Kings, the mighty God; I ſhall not reſtrain it to Chriſt conſidered as a Mediator, upon which account he hath a peculiar Kingdom: The King, God my King.
Hath brought me.] The word is foreign which in Hiphil ſignifies heforeign hath made me to come, or made me to go.
foreignInto his Chambers.] The word is often uſed in Scripture, tranſlated a Chamber, Gen. 43. 30. Jud. 15. 1. A Bed-chamber, 2 Kings 6. 12. An inward Chamber, Judg. 3. 24. A Bridegrooms Chamber, Joel 2. 16. A Summer Chamber, Judg. 3. 24. It is alſo uſed, Prov. 24. 4. Prov. 7. 27. Job 9. 9. and in many other Texts. It plainly ſignifieth, the more inner ſecret, retired part of the houſe, where Perſons can be moſt private, and moſt ſecure; The King hath brought me into his Chambers, that is, into the places of moſt private ſecret communion with him, where I can be moſt private, free, and ſecure; but yet for the clearer explication of the words, we will more ſtrictly enquire upon two things.
Qu. 1. What is here meant by the Kings Chambers.
Doubtleſs it is ſpoken in a figure. The Houſe in the Heavens, not made with hands, is not (as our Earthly Houſes) divided, into rooms, and ſtories, by partitions; let us therefore rightly comprehend the notion of a Chamber, and we ſhall without much difficulty underſtand the priviledge in which the Spouſe doth glory. Three things will give us the notion of a Chamber.
1. It is a lofty place: elevated from the Earth, you know that you ordinarily call thoſe rooms in your Houſes Chambers, which are above the lower floor.
2. It is a place of privacy, *In ipſum penetrale theſaurorum ineffabilium Delrio.any one is admitted into your lower rooms, Loca quaedam abdita, quietis & refectionis. Lud. de Pontebut very familiar friends only into your Chambers, when thoſe of the ſame family would be more retired and private, they chuſe Chambers for that privacy; our more hidden private fellowſhip with our friends, or near relations is in our Chambers.
3. A Chamber is a reſting place, we eat, and drink, and have our ordinary converſe with our neighbours in other rooms we lie down, and reſt in our Chambers.
Theſe three things I ſhould think may make us to underſtand the Spouſes meaning in this metaphorical expreſſion, and what it is that ſhe glorieth in.
The Lord my King hath heard me, and taken me up into the neareſt degrees of cloſe & private communion with him, where my Soul enjoyeth him, in the moſt heavenly, free, and moſt familiar manner.
Qu. 2. But how cometh the Spouſe thus ſoon to glory, who but now was praying that the Lord would draw her, and facitly complained for the want of the manifeſtations of his Divine Grace? how ſoon is her tone altered? ſhe but now groaned, as one that could not get up the Stairs, now ſhe glories that ſhe was brought into the Kings: Chambers. To which I anſwer two things.
1. Poſſibly ſhe ſpeaketh but in the dialect of Faith; you know the Apoſtle calleth Faith the Evidence of things not ſeen. It (like God) calls the things that are not as if they were, and often forgets the future tenſe, and ſpeaks in the Preſent or Praeterperfect Tenſe. The believing Soul, while it is in the dungeon of a deſertion, being aſſured the Lord will do it, can ſay; The Lord hath brought me into his Chambers. And thus thoſe muſt neceſſarily underſtand it, who with Piſcator, by the Chambers underſtand Heaven, and Glory.
2. But I rather think the words are to be underſtood as they lie before us: She is heard while ſhe is ſpeaking; while ſhe prayeth, Lord draw me; ſhe is drawn, and is in Heaven e're ſhe is aware of it; thus the learned Mercer expounds it.
If you underſtand the words in the firſt ſenſe. They ſpeak the vertue and efficacy of faith, the believer by vertue of it, can look upon things as done, which yet are to be done, why? becauſe the Soul eyeth the promiſe, and knoweth, that he who hath promiſed is both able, and faithful. If a debt be owing to you, from an able, and an honeſt man; you ſay it is as good mony as any in your purſe, you count you have ſo much as that debt maketh, addition to your eſtate. Gods hand is an able hand, and he is faithful, the Soul may count upon it, that it hath ſo much either in Grace or glory, as the Lord hath promiſed it. If you take the words in the latter ſenſe (as I ſhall do) they inform you of the efficacy of Prayer, ſpiritual, fervent prayer, it availeth much; while the believer is ſpeaking, God is anſwering. I proceed to the latter part of the Text.
We will be glad, and rejoice in thee, and remember thy loves more than Wine; we have heard the Spouſes petition, Draw me, ſhe prayed for Divine Grace, that might both ſweetly, and powerfully draw her Soul after Chriſt. We have heard her promiſe, which I told you might be conſidered as an argument to enforce her Petition, an argument drawn from the glory of God, and the concern of it, in the anſwer; we will run after thee. A prayer for the beſt things, and to receive them for the beſt end, to make her more holy. We have heard, how well pleaſing her petition was, ſhe had no ſooner prayed, but God anſwereth, and ſhe recognizeth her anſwer; My Lord the King (ſaith ſhe) hath brought me into his Chambers; now ſhe cometh to ſhew the effects this quick and gracious anſwer had and would have upon her. She mentioneth three. The firſt (as ſome if not too critically diſtinguiſh) reſpecting her heart: We will be glad. 2. The ſecond reſpecting the action of the whole man: We will rejoice in thee. 3. The third reſpecting the record of it: We will remember thy loves more than Wine. This now diſtinguiſhed her ſpiritual affection, from a fooliſh tranſient paſſion.
foreignWe will exalt, or be glad.] the Radix foreign is very often uſed in Scripture, I will point you to 3 or 4 other Texts, from whence you may gather the ſenſe of it, Iſ. 65. 19. And I will rejoice in Hieruſalem, and joy in my People, Pro. 23. 24. The Father of the Righteous ſhall greatly rejoice, Pſal. 21. 5. The King ſhall joy in thy ſtrength. So Pſal. 2. 11. Pſal. 13. 11. My heart ſhall rejoice in thy Salvation. Pſal. 16. 9. Zech. 9. 9. Forſter thinks it rather ſignifieth the expreſſion of the Joy of the heart, by ſome outward geſture, than the meer internal affection. It doubtleſs ſignifies the higheſt affection of the heart upon its union with its deſired object.
foreignWe will be glad.] the Radical word is foreign which ſignifieth to rejoice, and to be merry, and is very often in the old Teſtament, uſed to expreſs the gladneſs of the heart. Exod. 4. 14. The rejoicing of a Virgin in a dance, Jer. 31. 13. I ſhall not inſiſt upon that critical diſtinction which ſome make betwixt theſe words, reſtraining the one to the inward affection, the other to the more outward expreſſion; nor do I think it will hold but clearly both theſe are expreſſed by theſe two words, whither diſtinctly, or jointly I ſhall not determine, and the ſenſe is this. O Lord thou haſt heard my prayer; thou haſt granted the requeſt of my lips, thou haſt brought me into thy Royal Chambers, admitted me to Spiritual, ſecret, and moſt ſweet communion with thee. Our hearts ſhall be moſt highly affected with thee, and our outward man moſt highly expreſſive of our inward affections. It follows;
We will remember thy Loves more then Wine.
This is the third thing ſhe promiſeth. I ſhall be very ſhort in the explication of this phraſe, more fully opening the terms, when I come to handle the Propoſition, I ſhall raiſe from them. Only this, the Heb. word is foreign we met with it before, v. 2. the Septuagint tranſlate it foreign the difference is founded I conceive in the cognation of the two words, ſignifying Loves, and Breaſts, they differ only in the points, but ſuppoſe it were thy Breaſts, a figure muſt ſtill be acknowledged, becauſe the breaſts are near the heart, and that is the ſeat of love, ſo that the ſenſe ſtill muſt be thy loves, thy gracious influences. More then Wine, that is more then thoſe things which are moſt pleaſant, and delightful to us; but I opened this, v. 2. It follows,
The upright love thee] in the Hebrew it is Ʋprightneſſes, or Ʋpright things love thee; ſo the Hebrew word properly ſignifieth.foreign The ſame word is uſed, Pſal. 17. 2. Thy Eyes ſhall behold upright things. The word is found in this form, Pſal. 9. 9. He ſhall judge the world in righteouſneſs, and the people in uprightneſſes, ſo Prov. 1. 3. Iſ. 33. 15. Prov. 2. 9. Pſal. 58. …2. Pſal. 75. 3. If we expound it (as the letter of the Text is) in the abſtract the queſtion will be whether it ſhould be read in▪the Nominative caſe, uprightneſſes love thee, or in the Ablative, in uprightneſſes, they, that is, the Virgins love thee. If in the firſt ſenſe, the meaning is this:
Whatſoever is good, and right, is to be found in thee, all the graces love thee, that is, cleave and are united unto thee. The fulneſs of grace dwelled in him, and all vertues, and graces were made perfect in him. But although this be a truth, yet I do not take it to be the ſenſe of the Text, and in my further diſcourſes on this Song, I ſhall have occaſion once and again to diſcourſe that ſubject.
Secondly, It may be read in the Ablative caſe. In uprightneſſes they love thee; that is (as Buxtorf expounds it) Rectiſſimè, fortiter. The Saints love thee moſt intirely, ſincerely, ſtrongly, thus it will afford us this leſſon; That the Saints love to Chriſt is a moſt ſtrong, ſincere, and entire love. The Virgins love Chriſt in uprightneſſes, not in word, and in tongue only: but in deed and in truth, as St. John expoundeth it; they love him with a true, and perfect heart. But this will fall in the handling of the Doctrine, which will ariſe from the third ſenſe, which is more generally accepted, and which I ſhall embrace.
Thirdly, Therefore I agree with thoſe who think the Abſtract is here put for the Concrete; uprightneſſes, for the moſt upright perſons. The quality for the perſons indued with that excellent quality; a very ordinary way of ſpeaking in the Hebrew, and indeed moſt languages▪ No wonder (my beloved!) that I ſhould love thee, for there is not an upright Soul in the world, but loves thee; and the more there is of uprightneſs in any Soul, the more that Soul loves thee; Uprightneſſes love thee. Thus now I have largely opened this excellent Text.
The Propoſitions I ſhall obſerve from it and handle them (if God pleaſe) in their order, are theſe that follow.
Prop. 1.Souls muſt firſt be drawn by God before they will come to Chriſt, or run after him, and it is their duty to pray, that they may be ſo drawn.
Prop. 2.The Soul being drawn, ſhall and will run after Chriſt.
Prop. 3.That Gods drawing one Soul, will be a means to make many run after him.
Prop. 4.That God is often very quick in anſwering his Peoples Prayers.
Prop. 5.That Jeſus Chriſt hath Chambers, into which he ſometimes brings his Peoples Souls.
Prop. 6.That Jeſus Chriſt is the ſingular object of the Saints joy, in the middeſt of its m…ſt excellent enjoyments.
Prop. 7.The G…ace receiving Soul, will remember his loves more than Wine.
Prop. 8.The upright Soul will love the Lord Jeſus Chriſt, and the more upright a Soul is, the more it will love him