Loves Intercourse Between the Lamb and His Bride, Treatise · Chapter 5
CHAP. V.
Verſ. 1. I am come into my garden, my ſiſter, my ſpouſe, I have gathered my Myrrh with my ſpices, I have eaten my Hony-comb with my hony, I have drunk my wine with my milk: Eate my friends, drink, yea, drink aboundantly, O beloved.
IN this Chapter we have, 1. How readily Chriſt anſwers the former invitation of his Church, to come into his garden and eate his pleaſant fruits, 2. Is ſet down the Churches falling aſleep into the ſlumber of a dangerous ſecurity: out of which our Saviour takes pains to awake her, 1. By his voice knocking and calling upon her, to ariſe and open to him, to whom ſhe returnes a carnall and worthleſs excuſe, 2. By putting in his hand by the lock of the dore, the ſucceſſe whereof is ſet downe, that her bowels were then moved for him: Whereupon enſued a further progreſſe in ſeeking him. 1. By riſing up. 2. By opening to him. But he had withdrawne himſelfe. 3. By ſeeking him and calling upon him, the ſucceſſe whereof notwithſtanding was, that ſhe could not find him, nor gave he her any anſwer. 4. By going yet furder and ſeeking, him thorow the city, as Cant. 3. 3. The ſucceſſe whereof was worſe then the former, ſhe not only found him not, but ſhe was wounded by the watchmen, and the keepers of the walls took away her vaile from her. 5. By giving a charge to the daughters of Jeruſalem, if they found her welbeloved, that they would tell him, that ſhe was ſick of love.
In the third part of the Chapter followes upon the occaſion of this her charge to them, and their asking of her, what her welbeloved was more then another's beloved, that ſhe ſo charged them, her deſcription of the excellency of her welbeloved, his beauty and good parts.
In the words then of the firſt verſ, we have 1. His declaration how readily he obeyed his Churches invitation to come into his garden and eate his pleaſant fruits; and, 2. His invitation of his friends to eate likewiſe and to drink with him. In the declaration, we have, 1. The ſtyles that he gives her, of ſiſter and ſpouſe, as he did before. c. 4. v. 9. whereof we have ſpoken. Next by this variety whereof he ſpeaks, of Myrrh, ſpices, hony, wine and milk, is underſtood the variety of the graces of Gods ſpirit beſtowed upon his elect, to his own glory and their ſalvation, and the ſweet fruits and effects thereof wherein he delights and has a complacency, as thoſe have who eate that which is ſweet and delicious, and drink wine, or ſuch pleaſant and comfortable liquors.
Secondly, he invites here his friends to eate and drink likewiſe, that is, the other godly, ſo called, Joh. 15. 14. whoſe delight and rejoyſing in the obedience of their fellow members is called here, eating and drinking, therefore ſayes our Saviour, let your light ſo ſhine before men, Matth. 5. That they ſeeing your good works may glorifie God your heavenly father. The godly then are called his friends, and he theirs, Cant. 5. 16. 1. (as between Jonathan and David,) becauſe of mutuall and intire affection, 2. Becauſe of comfort of one anothers company, Gen. 14. 14. 3 Becauſe of the hazard that they will undergo one for another, of their very lives, 4. Becauſe of the rejoyſing mutually of one in anothers good, and condoleing in like manner of their diſtreſſe, as we ſee in David, and in Jobs friends, 2 Sam. 1. 26. 5 Becauſe of the care they have to pleaſure one another, and to eſchew what may diſpleaſe or break friendſhip between them.
Obſervations.
1. Out of this readineſs of Chriſt to yield to the deſire and invitation of his Church, we may gather a leſſon of great comfort, that, as he ſayes Pſal. 145. 19. he will ever fulfill the deſire of them that feare him, and heare their cry, and will ſave them; and if he ſeem not ſo readily to anſwer, aſſuredly it is for their good.
2. Seeing the Lords delight is in the graces of his holy ſpirit which he has planted in the hearts of his Elect, and in the fruits of a holy obedience that ariſes there-from, this ſhould move us to be carefull to have our hearts ſtored with theſe good graces, and our life adorned (like fruitfull trees) with ſuch ſweet fruits, as Iſay ſpeaks of, Iſay. 1. 2. That ſo he may have delight and pleaſure in us here, and we may have delight with him and pleaſures for ever hereafter.
3. We ſee that friends only are invited, and not enemies to banquet with Chriſt Jeſus, and rejoyce in the obedience of his Saints, here, as the angels rejoyce at a ſinners converſion. And therefore 1. hereby we may try our ſelves if we be friends to Chriſt, if we rejoyce ever at the grouth of godlineſs, and in the fruits of obedience, which we ſee in the godly, loving, and, with David, honouring them becauſe thereof, Pſal. 15. 4. And on the contrary, if we be grieved with David, Pſal. 119. 136. and the mourners in Ezekiel, Ezek. 9. 4. For the ſinnes of others, as well as our own, and at their diſobedience who break Gods law and commandements. And, 2. We may ſee who are admitted to the communion of ſpirituall rejoyſing with Chriſt here, and ſhall be to the communion of celeſtiall rejoyſing with him hereafter, to wit, only thoſe who are his friends; the portion of his foes being, a debarring from both, and an adjudication to weeping and wailing for ever hereafter.
Verſ. 2. I ſleep, but my heart waketh; it is the voice of my beloved that knocketh, ſaying, Open to me, my ſiſter, my love, my dove, my undefiled; for my head is filled with dew, and my locks with the drops of the night.
Here is ſet downe, 1. The churches ingenuous acknowledgment of a dangerous eſtate of carnall ſecurity wherein ſhe had fallen: and, 2. Is ſet downe Chriſts carriage and care how to awake her out of the ſame: firſt then her acknowledgment is in theſe words, I ſleep, but my heart waketh, whereby ſhe ſhowes that this ſleep of hers was not a dead ſleep, but rather ſuch a ſamber as was that of the wiſe virgins, both becauſe in this ſleep her heart was awake, as alſo ſhe heard the voice of her beloved, and what he ſpake unto her, which they uſe not to do, who are fallen into a dead ſleep, whom no words will awake. Of which ſleep, we have theſe things to conſider: 1 What ſort of ſleep this is, to wit, ſpirituall, or that of ſecurity. 2 Whence it proceeds. 3 What are the other reſemblances between it, and the bodily ſleep. And 4 What are the effects thereof.
Firſt then, the bodily or naturall ſleep is not here meant, ſeeing the Church is onelyonly to be conſidered altogether, according to her ſpirituall eſtate and condition; and therefore her ſleep here is ſpirituall, whereof the Apoſtle ſpeaks, ſaying, Let us not ſleep, as others do, but let us watch and be ſober, 1 Theſſ. 5. 6. and again, Awake thou that ſleepeſt, and riſe up from the dead, and Chriſt ſhall give thee light, Epheſ. 5. 14.
Secondly, as bodily ſleep proceeds of the binding up of the bodily ſenſes, by the vapours that ariſe from the ſtomack; ſo this ſpirituall ſleep proceeds, of the obſtruction, or binding up of the ſpirituall ſenſes of the ſoul, from their proper operations, by the ſinfull vapours, ariſing from our naturall corruptions, or remnants of the old Man in the godly, whereof the Apoſtle ſpeaks, Gal. 5. 17. and Rom. 7. 23. which when the ſame prevails, and through want of watchfulneſſe or coldneſſe in prayer, waxeth ſtrong, then there is a damping of the ſpirituall graces, and as it were a ſleep or ſlumber that falls upon the ſoul.
Thirdly, the other reſemblances between ſleep and ſecurity, are theſe▪
1. Sleep is naturall, and ſo is ſecurity.
2. Sleep comes oft of idleneſſe, and ſo does ſecurity, when the ſoul is not exerciſed diligently in watching, prayer, and other holy and neceſſary exerciſes, both of our generall and particular callings.
3. Sleep is ſweet and pleaſing to fleſh and blood, and ſo is ſecurity.
4. Such who are aſleep, deſire, that no man awake them, and they draw the curtains before them to ſhut out light; even ſo do thoſe who lie aſleep in ſecurity, they delight therein, and in darkneſſe, and therefore deſire not to be rouſed up, by having their faults told them, and their works of darkneſſe to be brought to the light.
5. In ſleep there is no exerciſe of the ſenſes, nor motion; even ſo, while men lie aſleep in ſecurity, there is no exerciſe of the ſpirituall ſenſes of the ſoul; in ſeeing, hearing, taſting, ſmelling, or feeling, as it ought; nor is that motion which ſhould be, in the diligent diſcharge of our duty, in religious exerciſes, of prayer and repentance, and other holy performances.
6. Sleep is the image of death corporall, and ſecurity, I may ſay, is the fore-runner (if God awaken not the ſoul) of death eternall.
Fourthly, The effects of ſleep are theſe:
1. In ſleep, Fancy rules, and therefore ſleep oftimes produces dreams, that are deceitfull; and when men awake, makes them but ſad by diſapointment, and penſive in the end: Even ſo does ſecurity, making men dream to themſelves, and preſume of freedome from puniſhment, and attaining to ſalvation, though they lie in ſecurity, and live ſtill in ſin; while in the mean time, judgments temporall ſeize upon them unawares, as they did on Sodom, or they be haled away with the rich fool to eternall puniſhment.
2. Sleep laies a man open (as it were) unto many dangers, as, of robbery, captivating, and killing, as we may ſee in the examples of Sampſon, Siſera, and Olofernes, &c. And even ſo does ſecurity, to many ſpirituall and alike dangers; therefore ſaies the Apoſtle, Be ſober, be vigilant, becauſe your adverſary the devill is a roaring Lion, walking about, ſeeking whom he may devour, 1 Pet. 5. 8. Matth. 26. 41.
3. (As we ſee here) it cauſes a withdrawing of Chriſt from us, and makes the means of grace, which is the word or voice of our Beloved, the leſſe effectuall, our prayers more feeble, our zeal leſſe fervent, our love to be colder, our delight in holy exerciſes to decay, our faith leſſe vigorous, and our practiſe of obedience more ſlack and ſlender: and finally, breeds much pains to the ſoul, before (as David ſaies) it be reſtored to that joy, which ſometimes it was wont to find in the comfortable preſence of Chriſt, and vigour of thoſe heavenly graces, whoſe force the ſleep of ſecurity has ſo much abated.
But though ſhe ſleep, yet it is ſpecially to be remarked, that ſhe ſaies, Her heart was waking, which ſhowes, that her ſleep was not like a deadly lethargy, or that her heart or conſcience in that ſleep, was like Nabal's, which died within him altogether; but ſhe retained the life of grace ſtill in her ſoul, and that ſeed remained in her, whereof John ſpeaks, becauſe ſhe is born of God, 1 Joh. 3. 9. the work of which new-birth can never be extinguiſhed, which is a ſingular comfort, and which we have confirmed unto us, both in the old, and in the New Teſtament, Jer. 32. 40. Rom. 11. 29. 1 Pet. 1. 5. Joh. 10. 29. Rom. 8. 30. and Phil. 2. 13. &c. Which perſeverance in grace, and eſtate thereof, they have onelyonly from God, and his Spirit, moving on their hearts, as he did in the Creation on the waters; and who keeps the ſeed of grace in them, and them by it, from full and finall falling away.
Indeed, they may be ſometimes ſore wounded and ſhaken, as Peter was, for their humiliation, but not quite deſtitute of ſaving grace, Ʋt majorum etiam ruina, ſit minorum cautela. As alſo by ſin, the act of grace for a time may be reſtrained, as of repentance, and ſuch other holy duties, as Pſal. 119. 59. is mentioned, which we ſee to have been the time of David's ſecurity; but the habit of grace can never be loſt, becauſe it is not acquired, but infuſed by him, whoſe gifts are without repentance. As likewiſe ſome degrees of faith, love, zeal, repentance, and the like, may be loſt; but not all faith, all love, all zeal, &c. for the ſeed ſtill remains, becauſe of the new birth.
Followes, next to the Churches acknowledgment of her ſecurity, wherein ſhe lay, Chriſt's carriage and care to awake her out of the ſame; which is, by his voice, which ſhe knowes, and acknowledges to be the voice of her beloved, the particulars whereof are theſe: 1 His compellation of her; 2 His petition; and 3 The reaſons thereof.
Firſt then, our Saviour uſeth his voice, to awake her out of this her ſecurity, not immediately uttered, but mediately, in the ordinary exerciſe of the holy Miniſtry, whom whoſoever hears, they hear him, & contra; and by this his voice in the mouths of his holy Prophets, Apoſtles, and faithfull Paſtors, has he called upon his Church, and awaked her from time to time, when (like the wiſe Virgins) ſhe has fallen aſleep; which is his ſingular kindneſſe towards her, when he ſo awakes her, that ſhe ſhould not be ſurpriſed by her ſpirituall enemies, or periſh with the wicked world.
This is likewiſe to be remarked, how the faithfull, even in this their ſleep, can diſcern and tell, that when his Word is truly preached, it is the voice of Chriſt which they hear, and that doth call upon them, according as he ſaies, Joh. 10. 4. That his ſheep know his voice, and will not follow a ſtranger, but flee from him; for they know not the voice of ſtrangers. They have therefore a diſcerning judgment, which the Romaniſt's deny to God's people, and are not like many, who halt between truth and idolatry, and will tell, that they know not which is the true religion, or the voice of Chriſt, nor cannot judge thereof, when every ſect and profeſſion boldly affirms, that they have the truth on their ſide, and therefore cannot reſolve with themſelves to whom to adhere: Surely ſuch do plainly profeſſe, that they are void of God's Spirit, who by the gift of diſcerning, and rule of God's Word, cannot …ry the ſpirits, nor, like Chriſt's ſheep, know the voice of Chriſt.
Next, ſhe attributes to the voice of her beloved, knocking, as we ſee in like manner, Rev. 3. 20. which ſhowes, not onelyonly the earneſt deſire that Chriſt has▪ of our ſalvation, calling and knocking at the dores of our hearts, that we may open to him, and that ſalvation may come into our houſe; but alſo this ſhowes, the power of Gods Word, as it is called, the power of God unto ſalvation, to all them who believe, Rom. 1. 16. the preaching whereof, is (as it were) the very hand of God, knocking at the dores of his Elect, and making them to hear and open to him, the everlaſting gates of their ſouls, that the King of glory may enter in, Pſal. 24.
Again, it is to be remarked, that ſhe ſaies, It is the voice of her beloved that knocks, who is indeed, dilectus deo ut filius, angelis ut dominus, hominibus ut ſalus; beloved alſo juſtly, 1 For excellency of beauty, verſ. 10. being the Sun of righteouſneſſ…, and fairer than the children of men, Pſal. 45. 2. like the roſe of Sharon, and lilly of the vallies, Cant. 2. 1. And 2 For liberality of bounty, who not onelyonly gives us all good things, but has given himſelf to us, and for us to the death of the croſſe, and, as Pſal. 84. 11. who is the giver of grace here, and of glory hereafter. Therefore worthy is he, on whom we ſhould ſet our love, whereby we ſhall reap theſe benefits: 1 The aſſurance of his love to us, and election of us. 2 This, like Moſes's Rod, will devour up all ſinfull love. 3 As Iacob's to Rachel, it will facilitate our obedience, and hardeſt ſufferings. 4 It will moſt enforce us of any motive, to love our neighbour as we ought. And 5 aſſure us of that eſtate, wherein faith and hope ceaſing, our love onelyonly ſhall remain, and be perfected in heaven.
In the particulars of this voice of her beloved, we have, 1 His compellation of her, which is by divers titles, My ſiſter, my love, my dove, my undefiled; of all which we have ſpoken before: OnelyOnly herein this is cap. 4. 9 cap. 1. 9. cap. 2. 14. cap. 4. 7.remarkable, that he gives her theſe titles, even in her infirmity, while ſhe is lying now in the ſleep and ſlumber of carnall ſecurity, and has the dore of her heart cloſed (as it were) upon him, which ſhowes what affection he bears to her, or to any ſoul, wherein a love to him remains, though having many infirmities; according to which, (as the Pſalmiſt ſaies) the Lord deales not with us, nor rewards us according to our iniquities, Pſal. 103. 10, 13: But as a father pittieth his children, ſo the Lord pittieth them that fear him.
Secondly, in this ſpeech of our Saviours, we have what he deſires of her, which is, to open unto him; as Naaman's ſervants ſaid unto him, 2 King. 5. no great matter to perform, eſpecially to ſo great and good a Lord, who had come to her dore ſo kindly, had waited on her ſo patiently, and was to benefit her thereby ſo abundantly, (as he ſaid to Zacheus) as to bring ſalvation to her houſe.
In which ſuit of opening, we have to conſider; 1 What this imports. 2 If we have power to perform this. 3 The motives which ſhould induce us. And 4 The manner how to perform the ſame.
Firſt then, this imports, that our hearts by nature, and in the eſtate of ſecurity, are cloſed againſt God, ready patent to admit and let in Satan's ſuggeſtions, and 10 harbour the thoughts of vanity, worldlineſſe, or wickedneſſe; but not ſo patent to let in Chriſt Jeſus, in the power of his Word, and operation of his Spirit.
Secondly, we have no power or ability of our ſelves, to perform this duty, till he who has the keyes of David, who opens and no man cloſes, and who opened the heart of Lyd…a with his word, Act. 16. 14. put in his hand by the hole of the dore, as verſ. 4. and by the efficacy of his Spirit, concurs and enables us to do what he directs; for without him we are able to do nothing: Therefore ſales Ephraim, Surely after I was turned, then I repented; therefore turn thou me, O Lord, and I ſhall be turned, Jer. 31. 18, 19. &c.
Thirdly, the motives which may induce us to open to him, are many; for 1 He opened the heavens, and came down to ſuffer the death for our ſake that he might open to us that heavenly paradiſe that was ſhut before againſt us. 2. he opened in his Miniſtry, as that incarnate word, the good will of God to us for our great comfort. 3. He opened not only his hands and ſtretched-out armes on the croſſe, calling on all weary and loaden to come unto him, but his very heart likewiſe; ut paterent viſcera per vulnera. 4. He opened the grave and roſe therefrom to give us comfort that it had loſt it victory. 5. He opened the heave…s and aſcended in our nature to ſit there at his Fathers right hand in glory, and there to prepare a place for us and be our mediator. 6. He opens the heavens to our prayers, and at death to our ſoules or perſons, and daily he opens his hand and fills us with his bleſſing, and every living creature which is appointed for our uſe or comfort. And therefore for theſe reaſons and many more, ſhould not we open to him when he comes and knocks at our dores?
Fourthly, the manner how we ought to open the dore of our heart to him, is, 1. Timely for we know not how long he will ſtand and knock, as we ſee in this place, and if we open not unto him readily and timely, how ſoon he will depart and it coſt us great pains before we find him againe, neither know we how long our eyes ſhalbe open, uncloſed by death, and the grave be opened for our bodies, and Hell for our ſoules, if we prove obſtinate. 2. We ſhould open joyfully; rejoyſing that he who is ſalvation ſhould come to our houſe, as Elizabeth rejoyced when the virgin Mary came unto her, and Jacob was over-joyed when Joſeph came to meet him, Gen. 46. 30. 3. We ſhould open unto him widely, enlarging our hearts with the full benſell of our deſires after him, and a full reſolution to obey him in all his commandements; therefore we are bidden, lift up thoſe everlaſting dores of ours, that the king of glory may come in, Pſal. 24. or, caſt them wide open after the manner of receiving ſuch great perſonages. 4. We ſhould open to him wiſely, having purged and prepared the houſes of our hearts before, as we ſee, Gen. 24. 31. and the upper roome was for him wherein he did eate the paſſover, leſt otherwiſe when we have opened the dore, if he ſee but like a filthy and ſtinking dunghill, he diſdaine to come under ſo unworthy a roof.
Next to the action, the perſon to whom ſhe ſhould open, is, (to me,) ſayes her beloved, an empha…ick word indeed, and as Ezekiels wheels were full of eyes, this alſo is full of motives or perſwaſions: to Me then, who is thy only Saviour and is come for that end, (Iſay. 61. 2.) and who would not open to ſuch? to Me alſo, who is thy king, thy Prieſt, and thy Prophet, thy brother, thy beloved, and bridegroom, &c. Therefore, as Laban ſaid to Abrahams ſervant…, Come in thou bleſſed of the Lord, why ſtandeſt thou without, Gen. 24. 31▪ So ſhould we ſay when he comes to our dore: yea as Lot preſſed greatly upon the two angels that came unto him, Gen. 19. 3. and as Lydia conſtrained Paul and thoſe that were with him to come within her houſe, Act. 16. 15. So ſhould we by importunity of fervent prayer and earneſt deſire, preſſe hardly upon our Saviour in like manner to enter and come within our hearts, and dwell therein here, that we may dwell with him for ever and ever hereafter: Which if we have done, we may know by theſe two marks and evidences, 1. As the graves at Chriſts death when they opened, they ſent forth their dead, Matth. 27. 52. Even ſo will a ſoul that opens to Chriſt, ſend forth all dead works of obedience to ſinne or Satan, forſaking the ſame, as Solomon ſayes, he that confeſſes his ſinnes and forſakes them ſhall have mercy, 2. As the earth in the ſpring and in the month April, that hath it name from the earths opening it ſelf, brings forth pleaſant and ſweet flowers: even ſo, when the heart is opened to Chriſt it will bring forth the ſweet & odoriferous flowers of prayer, praiſe, & of a Chriſtian practice, godly thoughts, godly words, and godly deeds.
The reaſon why he is ſo earneſt with her by ſo many compellations, as motives, to open unto him, is, 1. The great paines he has taken in coming to her in the very night time, which ordinarily is appointed for reſt, 2. The great patience and long ſuffering he has uſed, waiting on her, till his head was filled with dew, and his locks with the drops of the night.
The ſimilitude is drawn from hence, as if a lover ſhould go farre in the night time, and indure great pains and other inconveniences to viſit her whom he loves ſo dearly. And indeed, unſpeakable are the pains, ſorrowes and ſufferings that our Saviour has indured for us; and great alſo, yea wonderfull is his long ſuffering patience waiting for our repentance; frequent likewiſe has his calling been upon us, and his knocking at the dore both of our hearts and eares, and yet, Who may ſay that all theſe have prevailed, or that he has opened his heart unto him? And therefore all the former ſerves the more to aggravate our guiltineſs and great unkindneſs unto him.
But ſome may ſay, does not Chriſt alwais dwell in the hearts of the regenerate, how is it then that he calles and knocks to let him in? Whereunto I anſwer, that there be degrees of the meaſure of grace, whereby Chriſt dwells in his Elect, as was in the blind mans recovery of his ſight whom Chriſt cured and ſavv men at firſt only like trees. So that Chriſt dwells in thoſe who have but the leaſt ſpark of a true and lively faith, but he knocks to have them to open the dores of their hearts wider, and to receive him after a fuller manner.
Obſervations.
1. We ſee here how changeable the eſtate of a Chriſtian is in this world: before, the Church vvas rejoyſing, and inflamed with a fervent zeale and love of Chriſt, inviting him to come to his garden and eate his pleaſant fruits, all which now ſeems to be ſmothered, and vvhen he comes to her, and calls and knocks, yet ſhe opens not unto him, but maketh excuſes. This is from that boſome corruption vvhereof the Apoſtle complaines, Rom. 7. vvhen through neglect of daily examination, prayer, and reſolution with David, the benſell of a holy watchfulneſs and trimming of our lamps doth ſlacken, Pſal. 119: 53. and like the wiſe virgins vve ſleep, as vvell as the fooliſh, till Chriſt he avvake us.
2. The ingenuity of the godly may here likewiſe be ſeen, like Pharaoh's butler, not bluſhing to confeſſe their faults and infirmity, that God may get glory, though vvith confuſion of their own faces; and therefore the Church here confeſſeth that ſhe had fallen aſleep into carnall ſecurity, as Paul confeſſes his perſecution of Chriſts Church, and of all ſinners that he was the chief.
3. Here we perceive the difference between the godly and the unregenerate, and between the ſecurity vvherein the one falls, and the ſecurity of the other. In the godly there are two principles, fleſh and ſpirit, vvhereas in the unregenerate there is but one, for they are all fleſh, and therefore the godly though they ſleep, yet their heart vvaketh, and ſo their ſleep is like an unſound ſlumber, but the unregenerate their ſleep is like a dead lethargy, out of vvhichwhich they cannot be awaked: as alſo the godly, only ſometimes fall into this ſleep, but the unregenerate continually do lye therein.
4. We ſee here, by her confeſſion, that a true Chriſtian has a diſcerning Judgment of his ovvn ſpirituall eſtate, and is ſenſible of his ſoules ſickneſs or health, and what is the work of the fleſh, and of the ſpirit in him, as vve ſee, Rom. 7. 19, 20. &c. And that he ſhould thankfully and to his comfort acknowledge the good, as well as humbly, the evill that is in him.
5. Hence alſo we may conſider vvhat is the beſt eſtate of the heart, to wit, a waking heart or ſoul; which the more it be waking or watchfull, the leſſe it is in danger of its ſpirituall enemies, and more ready and fit for receiving grace, and intertaining its bleſſed bridegroom Chriſt.
6. Whereas he comes firſt in this her ſlumbering ſecurity to her, and calls and knocks to awake her out of the ſame, we ſee the Lords gracious goodneſs, vvho deales not with us as vve do deſerve, and vvho like that loving ſhepherd that ſought the loſt ſheep, ſeeks us in like manner firſt, as the Lord did Adam, elſe vve ſhould never be able to avvake and ſeek after him.
7. By her acknovvledging that it vvas the voice of her beloved that knocked, we ſee that the godly, like Chriſts ſheep can diſcerne their ſhepherds voice, and put a difference betvveen it and a ſtranger's, betvveen the green, vvholſome paſture and ſtill vvaters whereof David ſpeaks, Pſal. 23. and betvveen that vvhichwhich is hurtfull and unvvholſome, or thoſe poyſonable waters, mentioned Rev 8. 11. whereby many died.
8. The word of God preached is here called Chriſt's voice, and acknowledged ſo by his Spouſe, whereby we ſee, what reverence the godly carry to the Word, how it ought to be haunted unto, heard, and obeyed; and the cauſe of the contrary to be this, that men miſtake, with young Samuel, that to be man's word, which truly is Chriſt's own voice.
9. To this voice of Chriſt is attributed here, not onelyonly calling, but knocking; which ſhould warn us to try hereby, whether we be Chriſt's Spouſe or no, by the power that we find in his Word upon our ſouls, and at the dore of our hearts, if it be as a knocking, and procure an opening of them, as it did the heart of Iydia, Act. 16. 14. and of thoſe three thouſand that were converted to the faith, by one Sermon of Peter's, Act. 2. 41.
10. For performance of theſe holy duties, which the Lord requires at our hands, for our own good, let us frequently meditate, what great pains and ſufferings he has undergone for us, what great love and kindneſſe he has ſhown to us, and with what long-ſuffering patience he waits for our, repentance; all which, if they tend not to our converſion, they ſhall aſſuredly tend to our conviction; to wit, that he has ſo long ſtood at our doores, calling and knocking, till his head was full of dew, and his locks with the drops of the night, and yet we have not opened.
Verſ. 3. I have put off my coat, how ſhall I put it on? I have waſhed my feet, how ſhall I deſile them?
Here, by way of confeſſion againſt her ſelf, is ſet down her excuſe, of ſuffering her beloved to ſtand ſo long knocking at the dore of her heart, and that ſhe opened not unto him, which was, That ſhe had put off her coat, and therefore how ſhould ſhe put it on again? She had alſo waſhed her feet, and how ſhould ſhe defile them again? This putting off her cloaths, being (we know) for to compoſe her ſelf to a ſetled reſt, in the warm bed of ſecurity and carnall eaſe, out of which ſhe profeſſes, that ſhe is very loath to riſe; as we ſee on the contrary, that the keeping on of cloaths, is a token of care and watchfulneſſe, Nehem. 4, 23. (which is recommended to all) and therefore, Luk. 12. 35. our Saviour exhorts all men, ſaying, Let your loins be girded about, and your lamps burning, and be ye your ſelves like unto men, that wait for their Lord, when he will return from the wedding, that when he commeth and knocketh, they may open unto him immediately.
The waſhing alſo of the feet was a cuſtom of theſe Eaſtern hot Countries, both before they went to meat, or to reſt and ſleep, and therefore by ſaving, that ſhe had waſhed her feet, and how ſhould ſhe deſile them again, ſhe expreſſes, as is already ſaid, how loath ſhe was to ariſe from the warm bed of carnall ſecurity: Under which two excuſes, are comprehended all other of like ſort, which fleſh and blood doth miniſter, for hindring to riſe, and open to Chriſt, and obey his calling, ſuch as we ſee, Matth. 22. and are uſually ſuggeſted by our corruption, as the quitting of our pleaſure, or profit, our eaſe, credit, or companions, if we do ſo; and that we ſhall fall in diſguſt, hatred, and obloquie, and other like inconveniences: Neither is it a fit time as yet, (but as Foelix ſaid to Paul, Act. 24. 25.) we may take a more convenient ſeaſon for that, or the like purpoſes, &c. Such excuſes do abſenters of themſelves from publick exerciſes of divine worſhip, make, and prophaners of the Lords Sabbath; ſuch alſo do covetous extortioners, revengefull oppreſſors: unclean whoor-mongers, riotous, drunkards, and the like, frame to themſelves, and obtrude, and all for this end, to keep Chriſt out, though he frequently call and knock at their door, to enter in.
Obſervations.
1. We ſee hereby, that it is not an eaſie matter, but a very hard and difficult one, to bring the ſoul and Chriſt together, into a neer and conſtant fellowſhip, wherein, as Abraham did not with Sarah, concerning Iſaac's immolation, ſo we muſt not conſult with fleſh and blood, which will furniſh ſo many ſhifts and carnall excuſes; but take heed to his voice, who calls and knocks, and, as the Father ſpake at Chriſt's baptiſm from heaven, hear him and obey.
2. We ſee, how ſtrong is carnall corruption, and remnants of ſin in the regenerate, to hold Chriſt at the dore, and to ſleight his voice, calling on the… to open; and therefore, how much more ſtronger is the ſame in the unregenerate, and it is no marvell that they open not unto him, and diſobey his voice.
3. Theſe excuſes ſhe ſets down, by way of ſelf-accuſation, that he proving ſo kind to her, in his comming, calling, & compellation, yet ſhe ſhould have ſerved him ſo unkindly; which teaches us in like manner, to ſearch our ſelves, (as the Prophet exhorts) accuſe and condemn our ſelves, that judging our ſelves here, and confeſſing our unkindneſſe to ſo kind a Lord, we may not be judged hereafter.
Verſ. 4. My beloved put in his hand by the lock of the dore, and my bowels were moved for him.
Here the Spouſe ſubjoynes to the confeſſion of her own unkindneſſe to her beloved, his conſtancy of kindneſſe notwithſtanding, unto her; that although ſhe kept the dore ſtill yet ſhut, and made needleſſe excuſes that ſhe could not open to him; yet though he withdrawes himſelf from her for a while, he will yet leave that behind him, that ſhall raiſe her, and make her at laſt open, and ſeriouſly ſeek him; and this ſhe calls, The putting in his hand by the hole of the dore, the effect whereof which it produced, was, That her bowells was moved for him.
This hand is the operation of his Spirit, as we ſee it called, Act. 11. 21. which concurring effectually with his voice, formerly ſpoken of, by the ſmall entry of grace which was left in her heart, like a lock hole, maketh ſuch a ſtrange alteration in her, from that which very lately ſhe was, that her bowells preſently begins to be moved for him, and thereafter ſhe riſes, opens, and ſeriouſly ſeeks after him. By which moving of her bowells for him, is meant, her ſerious grief and repentance, for her former ſecurity and repulſe, and not making right uſe of the means of grace; together with an earneſt deſire now, a love, and a longing for him, which makes her hereafter to riſe, open, and laboriouſly ſeek after him. The like of which ſpeech, of the moving of the bowells, we have Jer. 4. 19. and 31. 20. ſignifying griefe of heart, and an inward diſquiet.
Obſervations.
1. We ſee here God's gracious goodneſſe, who never leaves his own fully nor finally, which is the cauſe of their perſeverance, and that they never leave him neither, fully nor finally.
2. The difference between the hearts of the regenerate and unregenerate, is this, The unregenerate, their hearts are altogether cloſed againſt Chriſt, for in them, all is fleſh, and no ſpirit; but the regenerate, their hearts have ſtill ſome entrance patent, as it were a lock-hole for Chriſt, to put in his hand, and which the Apoſtle calls, The ſeed that remains in them, and in their worſt eſtate; albeit they have much fleſh, yet they have ſome ſpirit.
3. For awaking any ſoul out of ſecurity, or working true converſion, the hand of God muſt concur with his voice, and the power of his Spirit with the miniſtry of his Word, elſe all Paul's planting, and Apollos's watering will be in vain: Therefore it is ſaid, that while Paul was ſpeaking, The Lord opened the heart of Lydia, Act. 16. 14. (ſee alſo Act. 2. 41.) that ſhe attended to thoſe things which were ſpoken by Paul: Which ſhould make us at all times to incall for the Spirit, but ſpecially when we hear his Word.
4. We ſee here the piercing power of God's Word, when the Spirit concurrs with it, entring into the very bowells, and making a ſtrange motion and change there, as we ſee it made, Act. 2. 37. in three thouſand converts at once; and therefore is compared to a two edged ſword, that pierces more ſharply, even to the dividing aſſunder of ſoul and Spirit, and of the joynts and marrow, and is a diſcerner of the thoughts and intentions of the heart, Heb. 4. 12.
5. Whereas ſhe ſaies, that her bowells was moved, we may perceive, that true repentance begins at the inwards of the heart and ſoul, and makes a change firſt and a commotion there: therefore ſales David, Behold thou deſireſt truth in the inward parts, and in the hidden part thou ſhalt make me to know wiſdome.
6. She ſaies, that her bowells was moved for him, or for his offence, and her unkindneſſe to him; which ſhowes another property alſo of true repentance, that under the greateſt calamities or corrections, that comes from the hand of God upon his own children, it is ſtill, not for theſe calamities that they ſorrow, or are chiefly grieved; but in a holy indignation at themſelves, and for the offending of ſo good and gracious a God, againſt whom they have ſinned.
Verſ. 5. I roſe up to open to my beloved, and my hands dropped with myrrh; and my fingers with ſweet ſmelling myrrh, upon the handles of the lock.
Here unto her inward grief, formerly ſpoken of, ſhe add… outward acts of amendment, which acts are called fingers and hands, theſe being the inſtruments of action; ſo that ſhe ſtaies not at the inward motions that were ſtirred up in her heart, as many do, who have ſome flaſhes of inward motions at the hearing of the Word, or upon other occaſions, which do ſoon vaniſh like the morning dew: But ſhe ariſes from her warm bed of carnall ſecurity, to open to her Beloved; and while ſhe puts to her hands to the handles of the lock, for this end and purpoſe, ſhe finds, that her Beloved had left by his touch, or putting in his hand at the lock-hole, ſuch abundance of ſweet graces, like pure myrrh, that whereſoever ſhe touched, her hands did not onelyonly ſavour thereof, but did drop with the ſame. O happy touch of his! without which, what would become of us? or what duties were we able to perform, to his glory or our good, without him?
Obſervations.
1. We ſee, that true repentance is a riſing from ſin and ſecurity, to holineſſe and a godly watchfulneſſe; therefore ſaies the Apoſtle, exhorting thereto, Awake thou who ſleeps, and riſe from the dead and Chriſt ſhall give thee light, Epheſ. 5. 14. And as he who riſes, changes the poſture of his body, and quits the place and condition wherein he did formerly lye aſleep; even ſo he who truly repents, changes the poſture of his ſoul, from an earthly and ſinfull diſpoſition, to a heavenly; and quits his former manner of converſation and company, and that delight which he had to lie in carnall ſecurity.
2. We ſee, that true grace and the gift of converſion, is ever progreſſive and practicall; and therefore, from the moving of her bowells within her, ſhe comes to riſing, and to open the dore to her beloved.
3. An evidence of Chriſt's comming to any ſoul in mercy, or any ſaving and comfortable touch of his, ſuch as the Leper found, Matth. 8. 3. is, that he leaves ever a ſenſible ſufficiency of ſvveet and ſavory grace behind him, which not only like oile or ointment ſupples more and more the former ſtiffe heart and vvill, and removes all impediments of his debarring any more, but likevviſe inables to action, and makes all the actions of our Chriſtian obedience and indeavours to be acceptable to God like ſvveet ſmelling Myrrh or incenſe, and where this ſvveet ſmelling grace is not left; and that the plenty thereof in the ſoul kyths not in the hands, or practiſe of the life, it is a token that to ſuch an empty ſoul thereof, Chriſt as yet never came in mercy.
4. Theſe ſhovves to our comfort, that Chriſt never totally deſerts an elect ſoul, but howſoever he vvithdraw himſelf, yet he leaves that behind him, vvhichwhich if we find, deſpaire not (if vve ſeek him) of his returne, or our finding him: for the Myrrh of his grace vvhichwhich he left behind him, and that holy deſire of ſeeking after him, and of opening to him, (as Joſeph and Mary ſought after Chriſt vvhen on the vvay they miſſed him) is a pledge of, after finding him vvhom our ſoul loveth.
Verſ. 6. I opened to my beloved, but my beloved had with drawn himſelf, and was gone, my ſoul failed when he ſpake, I ſought him, but I could not find him, I called him, but he gave me no anſwer.
In this verſe is ſet down the evidence of a furder degree of grace yet in the ſpouſe of Chriſt but a dolorous diſappointment: For 1. She opens now to her beloved, but he was gone, 2. She ſeeks him, but ſhe could not find him, and, 3. She calls or cryes upon him, but he did not anſwer, which is one of the greateſt griefs and temptations that can be, to a ſenſible and godly ſoul, as we may ſee, Pſal. 22. 1. and Lam. 3. 8. &c.
But it may be asked, ſeeing Chriſt alwais dvvelleth in the faithfull, how can it be ſaid that he had withdrawn himſelf and was gone, eſpecially ſeeing he is preſent by the graces of his holy ſpirit, the evidence whereof we ſee in theſe her actions. Whereunto I anſwer. True it is, that ſhe could not repent, nor riſe, open to him, or ſeek and call after him as ſhe does, unleſſe that he were preſent and wrought theſe things in her, who ſayes, Without me yee can do nothing: for all theſe things proceed from his grace, and yet ſhe had not that lively and comfortable ſenſe of his preſence which ſhe had ſometimes (as before) found, c. 2. 4. and 3. 4. and now earneſtly longed for, (as David did) after the joy of the Lords ſalvation, Pſal. 51. and after the Lords preſence, as the Hart panteth after the water-brooks, Pſal. 42. Neither let the want of this feeling of Gods preſence ſeem ſtrange to God's children in their ſpirituall… deſertions for a time, ſeeing they ſee that the ſame has been incident not only to Gods deareſt Saints which has made them ſo to complain as we ſee in the Pſalms and elſe where, but likewiſe to Chriſt Jeſus the ſonne of God their head, and God himſelf coequall coeternall and coeſ…entiall with the Father, who notwithſtanding of that indiſſoluble union between his two natures, which never could be ſeparate, yet this withdrawing of the comfortable ſenſe of the divine nature from his humane upon the croſſe was ſuch, that he cryed out, my God, my God, why haſt thou forſaken me? Subtrahendo viſionem, non diſſolvendo unionem.
Under which ſenſe of his withdrawing, ſhe ſayeth, My ſoul failed when he ſpake, to wit, when ſo lovingly he invited her to open unto him, ſo that the vvord then preſently ſpoken took not preſent effect, (as it uſually does not in many hearers) but novv after ſhe had fallen in this temptation of deſertion it doth, and thereby her conſcience is checked, as Reubens warning of his brethren concerning Joſeph, did in the time of their feare and agony, Gen. 42. 21. and vvhichwhich is one of the fruits to a godly ſoul of ſpirituall deſertion, or rather an end vvhy the Lord layes on them ſuch diſtreſſe of mind that they may call to remembrance under the ſame their former ſinnes vvhereof as yet they have not truly repented or been humbled for, and the vvarnings and threats of Gods word againſt the ſame, vvhichwhich they then neglected.
Next, ſhe declares, that although upon her opening to him, he had vvithdrawn himſelf and was gone, yet ſhe faints not in weldoing nor gives over, but ſeeks him; and although ſhe found him not, yet ſtill ſhe inſiſts like the Cananitiſh vvoman or importunate vvidow, and calles upon him, but he anſwered not, vvhichwhich action of ſeeking of Chriſt what it is, and hovv to be performed, &c. we have already ſhown, chap. 3. 1. As alſo ſpoken of the like ſucceſſe in the ſame place, vvhere it is ſaid, that ſhe found him not. And as for this other, of calling upon him, it is to be underſtood of prayer vvhichwhich frequently in Scripture is termed a calling upon God, as vve ſee, 1 King. 8. 52. Pſal. 50. 15. & 4. 1. Job. 27. 10. Act. 7. 59. and elſe where, and is to be performed, 1. In faith, Matth. 21. 22. 2 In humility, vvith the poor Publican, and as vve ſee, Gen. 18. 27. 3 In fervency vvith Moſes, Exod. 14. 15. 4 In ſincerity not dravving neer only with our lips, but with ſuch a heart as, Pſal. 51. 17. And 5. With frequency or alwais as Job ſpeaks, Iob. 27. 10. and continually as the Apostle exhorrs, asking, ſeeking, and knocking, like the importunate vvidow, till we obtain.
But this is the ſorrow of the ſoul which I may call the ſoul of ſorrow, that ſhe ſayes, that he made her no anſwer, which ſeemes to be contrary to his promiſe, Pſal. 50. 15. and, Ask and yee ſhall get, ſeek and yee ſhall find, knock and it ſhalbe opened unto you. Whereunto I anſwer, that this not anſwering was the not manifeſting to her ſenſibly his preſence, as ſhe deſired, and yet even while ſhe was calling for his preſence, ſhe did ſecretly enjoy the ſame, elſe ſhe had not been able to riſe, open, ſeek him and call upon him ſo conſtantly as ſhe did, which is a great comfort to any ſoul under deſertion, that as long as they have a deſire and longing after Chriſt, bewaile his abſence, …nd the ſpirit of prayer and invocation, and the grace of conſtant ſeeking after him without giving over, aſſuredly although to their ſenſe and feeling he have withdrawn himſelf, yet he is not gone, and though awhile he ſtand as it vvere behind the wall, and look out at the windovv, as, c. 2. 9. Yet he ſhall come in the end, and ſenſibly for their comfort he ſhall manifeſt to them his preſence, as Joſeph diſcovered himſelf at laſt to his brethren, and as Jacob was ſure as long as he held the Angell that he ſhould get the bleſſing; ſo may they be; as long as they may keep that little hold of him, which is by an earneſt deſire after him and calling on his Name.
Obſervations.
1. We ſee that Chriſt uſes ſometimes to deſert his dea…eſt ſaints, and that the godlieſt (through their own default) …re ſubject unto theſe deſertions, 1. As a juſt puniſhment …r their careleſneſs to humble them thereby. 2. To ſet an …dge on his graces in them, avvaking them up and ſharpning …heir de…ires after him. 3. To make them to appreciate him …nd the comfort of his preſence the more and know vvhat and …ow vvretched they are without him. 4. To make them alſo more vvatchfull over themſelves and advert the grouth or decay of grace in them, and alſo the more carefull when they have regained him to keep him; and, 5. What a dreadfull eſtate it is that abides the wicked, to be deſerted for ever, from vvhichwhich in mercy they are delivered.
2. Where ſhe ſayes that her ſoul failed vvhen he ſpake, we ſee how deeply the Lords word and ſword thereof pearces, and that it is a token that God has not totally withdrawn himſelf from that ſoul whereon his word has its operation for the humbling thereof, and ſtirres up the ſame to a conſtant and ſerious ſeeking after him.
3. We ſee vvho they are that take the Lords deſertion to heart, to wit, only they who have had a ſenſe and the comfort of his former preſence, vvhichwhich made David to pray ſaying, reſtore me to the joy of thy ſalvation, which joy if he never had had before, Pſal. 51. 12. and had found the ſweetneſs and contentment of the ſame he had never ſo earneſtly deſired to be reſtored thereto.
4. We may perceive that not only ſinnes of groſſe commiſſion, but even ſinnes of omiſſion (as here, of not having timely opened to her beloved,) wounds the very ſouls of the Lords elect, ſo tender are their conſciences, like Davids, 1 Sam. 24. 5. and ſo ſenſible are their ſouls.
5. She ſayes that, (as he called, and ſhe gave him no anſwer, ſo) ſhe called, and he gave her no anſwer; ſo that ſhe gets meaſure for meaſure, as wiſdome threatneth, Pro. 1. 24. And therefore this ſhould warne us all upon vvhom the Lord calles in the day of grace, to awake and anſwer leſt otherwiſe vve call in our deepeſt diſtreſſe, and he anſwer not; or if he do, it coſt us firſt (as it did her here) much paines and long ſeeking.
Verſ. 7. The watchmen that went about the City found me, they ſmo…e me, they wounded me, the keepers of the wall… they took away my vaile from me.
Here ſhe declares, notvvithſtanding of her conſtant ſeeking of her beloved and th…t yet ſhe found him not, how ſhe vvould not for all this deſiſt, but inſiſt in ſecking him ſtill, In doing vvhereof ſhe ſhowes vvhat great calamities befell her, and vvhat hard uſeage ſhe indured at the hands of the watchmen of the City, where ſo diligently ſhe was ſeeking her beloved. It is ſaid here, that theſe watchmen ſmo…e her and wounded her, and took away her vail from her: by which watchmen, Teachers are underſtood, frequently ſo ſtyled in Scripture, for the reaſons formerly alledged, Chap. 3. verſ. 3. But theſe were ſuch paſtors or watchmen, of whom the Lord by Ezekiel ſpeaks, ſaying, The diſeaſed ye have not ſtrengthened, neither have ye healed that which was ſick, nor have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye ſought that which was loſt, Ezek. 34. 4. but with force and cruelty …e have ruled them; and therefore are ſaid here to have ſmitten her, as the Jewes are ſaid, to have ſmitten Jeremy with the tongue, Jer. 18 18. and to have wounded her; to wit, in diſreſſing more her conſcience, which they ſhould rather have comforted, and not broken the bruiſed reed, nor quench'd the ſmoaking flax. And ſo we ſee, that either they dealt imprudently with her, being as Job's friends, miſerable comforters, by miſtake, or miſapplication: or elſe they dealt impiouſly with her, by erronious doctrine, afflicting more her ſoul thereby, than ſolidly quieting or comforting the ſame: As we ſee in the Romaniſts their practice, who in place of Chriſt's ſole ſatisfaction, and merit of his ſuffering, obtrudes likewiſe man's own ſatisfaction, by Pennance, and ſuffering in purgatory; by doing whereof (ſo far as in them lies) they take away her vail from her, wherewith onelyonly ſhe is clad and covered, (as we ſee, Rev. 12. 1.) and wherein onelyonly, by a holy confidence, ſhe doth inwrap her ſelf, which is, the ſole righteouſneſſe of Chriſt, and the p…rging and pacifying vertue of his blood alone.
But what are the cauſes, why the ſoul is ſo reſtleſſe, that till ſhe find her beloved, ſhe cannot, but with the enduring of all pains and hazards, perſiſt and go on? I anſwer, There are two main cauſes thereof; the firſt is, the condition of the Subject, the ſecond of the Object. Firſt then, the Subject is the Soul, which is 1 tender; 2 ſpirituall. Firſt then, the ſoul in a believer, who is in a living eſtate, is moſt tender, being very ſenſible of any evill, eſpecially of the greateſt; wherefore when the ſoul hath once ſeen God in mercy, and taſted how good he is, and how comfortable has been his preſence, the loſſe of him to the ſoul cannot be but grievious; and this grief of the ſoul, is the very ſoul of grief, as we ſee, Prov. 18. 14. and like the tearing of the fleſh; whereas other griefs that are onelyonly corporall, is like the tearing of the garment. Secondly, the ſoul is ſpirituall, therefore muſt meet with that which is ſpirituall, as fit for it; for as the body is not ſatisfied with things ſpirituall, ſo neither the ſoul with things corporall: Wherefore when the ſoul is in diſtreſſe, all the world to it is but like a great cypher, which amounts to nothing, and can never be content, till it enjoy his ſpirituall preſence and fruition, who is the God of ſpirits; the more of whom it had before, the more bitter to it is the loſſe of him.
Next, the Object of the ſoul is God, who is ſuch, that the ſoul cannot be at reſt, till ſhe enjoy him, if we conſider, 1 either the quality of the object; or 2 the relation between the ſoul and the ſame; or 3 his operation. Firſt then, there are three qualities in God, which makes the ſoul ſo to long after him. 1 His goodneſſe and mercy, apprehending which, the ſoul thus reaſons with it ſelf: O unhappy wretch, that there ſhould be ſo ſweet a fountain, and that the ſtreams thereof ſhould flow forth to thouſands, and none unto me; as the prodigall ſaid, that there was ſo much bread in his fathers houſe, and he died for hunger. 2 His greatneſſe or power, whereof is mention made, Pſal. 99. 11. and Prov. 19. 12. which power is two-fold: 1 Of Authority over all, as judge, having life and death, body and ſoul, in his hand: Now what a ſhaking of the ſoul is it, to apprehend by deſertion, ſuch an one to be againſt it. 2 Of Ability, to work what he wills; and if once he pronounce ſentence, there is no way to eſchew it, Eccleſ. 8. 4. 3 Eternity, for God abides for ever, which makes his favour or anger the more conſiderable; and the apprehenſion thereof ſo grievous, that it ſwallowes up the ſoul, and till his favour be regained, to be altogether reſtleſſe.
Beſides this threefold quality of the object, the relation wherein the Lord ſtands to a believer is moſt near and dear, for he is a friend, a father, and a husband; the moſt active friend, the kindeſt father, and the moſt loving husband; the loſſe of one of which is great, but of all three moſt grievous: And therefore is the ſoul reſtleſſe, till he be regained.
Laſtly, the Lords operation in the ſoul makes it ſo reſtleſſe, he having made the heart of his children like Noah's dove, no reſt till it reſt in him, and at laſt with him; or being like the Mariner's Needle: therefore ſaid David, Return to thy reſt, O my ſoul; or as that Antient, Feciſti nos Domine ad te, & irrequietum eſt cor noſtrum donec requieſcat in te.
Obſervation.
By the Church her conſtant ſeeking of Chriſt, let us learn in like manner, never to faint nor give over; yea, though we …ind no comfort in the means, by which he is to be ſought; and albeit in place of raiſing us up, we be yet farther caſt down; yet let us never deſpair of finding him, as long as we have a heart conſtantly to ſeek after him.
Verſ. 8. I charge you, O ye daughters of Jeruſalem, if ye find my beloved, that ye tell him, that I am ſick of love.
Being fruſtrate of the comfort which ſhe expected, at the hands of the Watchmen, and by them being yet more caſt down; here ſhe requires help of her friends, whom ſhe calls, Daughters of Jeruſalem, (as we ſee them ſtyled ſo before, Cant. 1. 5. & 2. 7. & 3. 5.) that at leaſt they would recommend her ſpirituall condition, and diſconſolate eſtate, in their prayers to her welbeloved, which ſhe calls, a telling him, that ſhe is ſick of love; And to this effect, ſhe layeth it as a ſtrait charge upon them, which ſheweth both her vehemency of longing and deſire, after her beloved; as alſo, that it is the duty of Chriſtians, as members of one body, to have a fellow-ſympathy with their diſtreſſed fellow-members, any way; and out of the ſame, earneſtly to recommend their caſe and condition to God; not that he is either ignorant of their condition, or careleſſe and unmindfull of the ſame; but that ſhe would have the concurrence of their prayers with her own, becauſe (as the Apoſtle tells us) ſhe knowes, that the prayers of the faithfull, if they be fervent, avail much, even when they intercede for the ungodly, as we ſee in Abraham's for Sodom; and therefore much more for the Lord's Saints.
As for this love-ſickneſſe whereof ſhe ſpeaks, and which is her ſpirituall condition, which ſhe requires to be recommended to God, we have ſpoken thereof already, chap. 2. 5. and which ſhewes here, that nature or fleſh bears not the ſway in her, which would have reaſoned thus, I have riſen and opened unto him, I have alſo ſought him and called upon him; and yet he has withdrawn himſelf from me, and would not make anſwer; yea, by occaſion of ſeeking him further, he has made me to be ſmitten and wounded; and therefore why ſhould I any more ſet my heart upon him, or by my ſelfe or others, make any ſearch for him. Thus (I ſay) would fleſh and blood have reaſoned; but the godly are not led by the wiſdom of the fleſh, nor conſults therewith, as Abraham did not with Sarah, when he went to offer up Iſaac; but they are led by the Spirit of God, who teaches them perſeverance in well-doing; and the more they ſuffer for Chriſt, or in ſeeking after him, the more to love him, and to be love-ſick for him; which makes the faithfull, the more they ſuffer perſecution for his Name, their love to his cauſe, and zeal for the ſame, ſtill to increaſe, with their fervency in prayer, and courage for the truth, than any wiſe the ſame is ſeen to be in peace and proſperity, Act. 5. 45.
Obſervations.
1. Whereas, notwithſtanding of her hard ſufferings by the Watchmen, that ſhe the more vehemently expreſſes the fervency of her affection, to her Beloved, and no waies deſiſts from ſeeking after him, we ſee, That true grace growes up with difficulties as Camomill does, the more it is trode on, or the fire burneth the bolder, the more it is blown; and therefore the godly, wherein this is found, are compared chap. 2. 2. to a lilly that groweth up among thorns; as Iſrael encreaſed the more in Egypt, notwithſtanding of their ſore bondage.
2. By her addreſſe to the daughters of Jeruſalem, requiring the aid of their prayers, and manifeſting to them her ſpirituall & diſconſolate eſtate; we ſee an imitable example to be followed in the like caſe, by all; for thereby, both the ſoul gets a vent, as it were, and is greatly eaſed; occaſion alſo is given of finding perhaps unexpected comfort, and many are ſet on work with ſuch a ſoul, to knock at the gate of grace with the importunate widow, to get what is deſired.
3. We ſee, that it is not onelyonly for our ſelves that we ſhould pray, but for others, as our Saviour hath taught us, ſaying, Our Father, &c. for this doth charity require, which is ever joyned with true faith, and ſhoweth, that by that fellow ſympathy we have, of the diſtreſſes of others, we are truely of the communion of Saints.
4. Whereas ſhe ſaies, Tell him, that I am ſick of love, we ſee in like manner the familiarity, into which the godly are admitted by prayer, even to tell Chriſt, what are either our own wants, or the caſe and condition of others, recommended to our prayers, as a child is admitted by his father to tell him, and crave of him what he would have; with that comfortable aſſurance alſo, If thoſe who are evill will give their children good things, much more will he, who is the Father of mercies, and goodneſſe it ſelf.
Verſ. 9. What is thy Beloved more than another beloved, O thou faireſt amongſt women? what is thy beloved more than another beloved, that thou doſt ſo charge us?
Followeth in this verſe, the Anſwer, which theſe daughters of Jeruſalem make to Chriſt's Spouſe, deſiring of her to be informed further, of the excellency and rare parts, that is in her well-beloved, beyond any other, which makes her ſo affectionate towards him, and ſo peremptorily to adjure and charge them. And while thus they anſwer her, the title which they give unto her, is that ſame whereof we ſpake before, chap. 1. 8. and which her beloved gives unto her then, calling her the faireſt amongſt women; this beauty of hers not being in outwards, for the Pſalmiſt tells us otherwiſe, that ſhe is all glorious within, Pſal. 45. 13. the ſame conſiſting in ſpiritual ornaments, which are neither dimmed nor diminiſhed by afflictions or tryalls, but then do ſhine moſt brightly, as the ſtedfaſtneſſe of their faith, the fervency of their prayers, their lowlineſſe and humility, their patience and perſeverance, their contempt of the world, and deſire after heavenly things, and ſundry other vertues, for which theſe daughters of Jeruſalem, not looking on her as the blind world doth, but with a ſpirituall eye, and right diſcerning judgment, do here pronounce and ſtyle her, the Faireſt amongst women.
Obſervations.
1. Then we ſee, that it is a ſpirituall eye which diſcerneth ſpirituall things, and therefore ſees even in a dejected ſoul the beauty of holineſs, as David ſaw the godly (though never ſo baſe and mean in the eyes of the world, Pſal. 16. like Lazarous) to be the excellent ones of men; and, as the Apoſtles ſpeaks, Of whom the world was not worthy, Heb. 11.
2. An earneſt ſeeking after Chriſt our ſelves, and godly conference of him and of heavenly and ſpirituall matters and caſes of conſcience, is a mean to edifie and ſtirre up others to piety and the like practice, and ſo to winne ſoules to him; which as it ought to be in all Chriſtians, ſo ſpecially ſeen in paſtors, who if they be ſeen only to ſeek after the world, and to talk of ſuch things, they are a great ſcandall to other weak Chriſtians.
3. We ſee that it is a great ſtep, and hope of funder proficiency in true Chriſtianity, when any ſeriouſly beginne to inquire after the Lord Jeſus as he has revealed himſelf in his word and in the power thereof to his elect, and are deſirous to learn what are his excellent benefits and heavenly graces, which he as a full fountaine and treaſure thereof, has in himſelf to diſpence and beſtow on them who come to him.
Verſ. 10. My beloved is white and ruddy, the chiefeſt among ten thouſand.
Here is the churches anſwer to the daughters of Jeruſalem, their queſtion vvherein ſhe deſcribes her beloved unto them, and ſhowes forth his matchleſs beauty and excellency, both from his colour vvhichwhich declares his good complexion, and from the fit proportion of every part of his body, in vvhichwhich two true comelineſs conſiſts. In which deſcription though it be not neceſſary to expound what may be by every part ſignified, the mind and aime of the ſpirit being mainly, by this deſcription of Chriſt according to the naturall parts of a mans body vvho is young and lovely, to ſhow that he is altogether beautifull, excellent, and delectable, to the eye of the ſanctified ſoul; yet vve ſhall touch a little and briefly ſomethings moſt convenient, And. 1. ſhe ſayes, that he is white and ruddy, vvhichwhich two colours do ſhovv an excellent complexion, and make up perfect beauty, Cant. 2. 1. ſee, Lam. 4. 7. as vve ſee David commended therefrom, 1 Sam. 16. 12. And our Saviour for that cauſe compared to the Roſe of Sharon and the Lilly of the vallies, the vvhite colour denotating his Innocency in himſelf, and the red his ſinfull caſe by imputation, as we ſee, Iſay. 1. 18. and 2 Cor. 5. 21. Alſo the red, betokening his bloody ſufferings for ſinne, and the white colour, victory, peace, and joy obtained to us thereby: yea he is ſo excellent beyond all creatures in heaven or earth. men or angells, that ſhe ſayes, he is the chiefeſt amongſt ten thouſand, Pſal. 45. 2.
Verſ. 11. His head is as the moſt fine gold, his locks are buſhie, and black as a raven.
His head, or high dignity, as king and head over all, being king of kings, and king over him alſo, who is ſaid to be king of feare, and a feare to all kings, is ſaid to be of gold, that is, as, Iſay. 9. 6. glorious and durable: or, by the head of Chriſt may be underſtood his deity, as we ſee, 1 Cor. 11. 3. where God is ſaid to be the head of Chriſt, as Chriſt is ſaid to be our head yea our only head, we not needing another: whoſe locks are ſaid to be black, for ſetting forth his beauty, as a foile is to a bright and beautifull ſtone, which colour is a ſigne of heat and ſtrength in youth, and denotates ſtrength and ſpirituall vigour in him, as the white colour of haire, Dan. 7. 9. did ſhow him to be the Ancient of dayes, full of gravity, Majeſty and Wiſdome.
Verſ. 12. His eyes are as the eyes of doves by the rivers of water, waſhed with Milk, and fitly ſet.
His eyes are ſaid to be as the eyes of Doves, (as hers alſo was by him compared before, chap. 4. 1.) 1. For cleerneſs, (and therefore compared to a flame of fire, Rev. 1. 14.) ſearching the very heart, but yet meek and mercifull to all true penitents, and delighting in purity, as doves doe in cleer waters, and in holy Innocency, reſembled by the whiteneſs of milk, and taking pleaſure in an orderly converſation, regulated by Gods word, and in performing obedience to both tables of Gods holy law by an equall reſpect, as eyes do their object, that are fitly and equally ſet and placed in the head.
Verſ. 13. His. cheeks are as a bed of ſpices, as ſweet flowers; his lips like Lillies, droping ſweet ſmelling Myrrh.
His cheeks, which in Princes, ſpecially, at their coronation are kiſſed in token of homage, as we ſee, Pſal. 2. 12. and 1. Sam. 10. 1. As alſo in others are kiſſed in token of reverence and affection, as we ſee, Exod. 18. 7.) are ſaid to be as a bed of ſpices and as ſweet flowers, to ſhow thereby the ſweetneſs that the ſubjection of the ſoul to Chriſt with reverence and love towards him doth afford, which none knowes but thoſe who in the ſweet repoſe of a good conſcience and witneſſing thereof do find the ſame to their joy.
His lips alſo are ſaid to be like Lillies, dropping ſweet ſmelling Myrrh: ſee, Pſal. 45. 2. whereby is to be underſtood his holy word and heavenly doctrine, Joh. 7. 46. Which is compared to fragrant and white Lillies, in reſpect of the purity thereof without any mixture of errour, and is therefore called the ſincere milk of the word, as alſo is ſaid to drop ſweet ſmelling Myrrh, in regard of the comfort thereof, which it affords not to every one, as we ſee in thoſe to whom it is as a ſcorching or deſtroying fire, and ſavour of death unto death, Rev. 11. 5. and 16. 8. But only to humbled and believing ſoules, as we ſee it was to David, Pſal. 19. 10. and is to every one who hungreth after the ſame and takes delight therein.
Verſ. 14. His hands are as gold-rings, ſet with the Berill; his belly is as bright I vory, over-laid with Saphires.
His hands, whereby is meant, his actions, Luk. 24. 19. (whereof the hand is the inſtrument,) are ſaid be like Gold-rings ſet with the berill, that is moſt precious as gold in eſtimation, perfect (as the circular figure is of any) and glorious like precious ſtones: for he did all well.
His belly likewiſe, or whole inwards, and bowells of compaſſion ſpecially, is ſaid to be as bright Ivory, over-laid with Saphires, that is, pure and cleer without any ſpot, and moſt comfortable to the ſoul, as white and blew colours are pleaſant to the eye.
Verſ. 15. His legs are as pillars of Marble, ſet upon ſockets of fine gold, his countenance is as Lebanon, excellent as the Cedars.
His legs, whereby is underſtood all his wayes; ſpecially of mercy and love towards his Elect, are ſaid to be as pillars of Marble ſet on ſockets of fine gold, denotating thereby, that they are alwaies ſtable, holy, pure, and glorious.
His countenance alſo, or loving favour, to them on whom he makes the ſame to ſhine, is ſaid to be as Lebanon excellent as the cedars, that is to ſay, goodly, moſt pleaſant and delectable, as we ſee David found, and therefore ſo much deſired the ſame, Pſal. 4. 6.
Verſ. 16. His mouth is moſt ſweet, yea he is altogether lovely; This is my beloved, and this is my friend, O daughters of Jeruſalem.
His mouth, to wit, opened in holy ſcripture, and promiſes of ſalvation therein contained, is moſt ſweet and comfortable, ſpecially to a weary and fainting ſoul, as Jonathans honey was to him; yea, he is altogether lovely, even all Chriſt, and all in Chriſt, to a ſoul that loves him. This is her beloved (ſhe ſayes) and this is her friend, of whom the daughters of Jeruſalem asked, what was he more then another beloved? a beloved of matchles beauty, as he has been deſcribed, and a friend of matchleſſe friendſhip, kinder then Jonathan was to David, whoſe love exceeded the love of women, who died for his enemies that painefull accurſed and ignominious death of the croſſe, that he might make friendſhip between God and us, and befriend our wretched ſoules in delivering them from death, and purchaſing unto them life everlaſting.
Obſervations.
1. We ſee out of her deſcription of Chriſt to the daughters of Jeruſalem, that it is the Churches part and office to publiſh and paint out before the eyes of the faithfull (as the Apostle ſpeaks) by the preaching of the word Chriſt Jeſus Crucified, for which cauſe ſhe is called the ſtaple-place and pillar of truth, which thing is a mark of the true Church, and whoſoever does it not, but withholds from Gods people the ſound doctrine of the Word, and would by dumb images and idolls, (the teachers of lies) paint out Chriſt crucified otherwiſe, they are not the true Church of Chriſt.
2. By ſuch a deſcription, of the excellency and beauty of her Beloved, we ſee what a rich Jewell they find, who find Chriſt, and to how rare and excellent a matchleſs husband they eſpouſe their ſouls, who by a lively faith eſpouſe themſelves to him, divorcing from Satan, ſin, and the world; alſo how much worth the ſeeking ſo glorious a Lord is, and what happineſſe and great dignity his Church has, by the fruition of him here, but far greater by enjoying of him hereafter.
3. Chriſt's love is ſo firmly rooted in her heart, and it ſo plentifully filled therewith, that even when he has withdrawn himſelf from her, to her feeling, and ſeemes ſo unkind to her, (as Joſeph ſeemed rough and ſtrange to his brethren) that when ſhe called, he would not anſwer her; yet ſhe expreſſes the vehemency of her love towards him ſo, that ſhe ceaſes not to charge the daughters of Jeruſalem, to tell him, that ſhe is ſick of love; and ſo highly to praiſe and commend him, as the ſtrain of her beſt expreſſions can any way reach unto; ſhowing thereby, that true ſaving grace, and the love of Chriſt, is ſo permanent and durable in the ſouls of the Elect, that there is nothing that can befall them, or whereby it pleaſes the Lord to exerciſe them, that can cool their love, but rather kindle the ſame to him; and therefore even then, as Ruth did to Naomi, they cleave the faſter to him; with Jacob they wreſtle, and will not let him go; and with Job they dare tell him, that albeit he ſhould kill them, yet never will he depart from him; nor ſhall ever his love go out of their heart, or his praiſe out of their mouth: For (as the Apoſtle ſaies) who ſhall ſeperate them from the love of Chriſt? ſhall tribulation, or diſtreſſe, or perſecution, or famine, or nakedneſſe, or perill, or ſword? Nay, in all theſe things they are more than conquerours, through him that has loved them, Rom. 8. 35.
4. From the deſcription of his head, verſ. 11. which is as moſt fine gold, not ſubject, as other baſer mettalls, to ruſt and corruption: Seeing a conformity ſhould be between the head and members, (his myſticall body not being like Nebuchadnezar's Image) therefore we ſhould all ſtrive to holineſſe, and not to be ſubject to corruption or wickedneſſe.
5. Likewiſe, from the deſcription of his eyes, verſ. 12. compared to Doves eyes, the eyes of his Church being in like manner, chap. 4. 1. ſo called and compared, delighting in purity, holineſſe, and innocency; we ſee (as has been ſaid) what a conformity not onelyonly ſhould be, but is between Chriſt and his Church in holineſſe; their eyes, ears, tongue, heart, and hand, all being ſanctified and made holy, as he is holy, by his Spirit who renewes them.
6. From the deſcription of his cheeks and lips, verſ. 13. affording ſuch ſweetneſſe; we ſee, how ſweet, leight, and eaſie, is Chriſt's yoke of ſubmiſſion, unto all the faithfull, through love's facilitation, which is not ſo to others; and how ſweet alſo his word is to ſuch, which exacts that homage and ſubjection, not onelyonly in the promiſes but precepts thereof, howſoever it be like Marah, even bitter to the reliſh of others, tormenting them before their time, becauſe of their diſtempered palat and corruption, which it launces; therefore Foelix could not abide it, no more than a ſore eye can endure the bright light, which is delightfull to others.
7. In the 14 verſ, we ſee a conformity, between his actions and inwards, both, holy, and void of corruption or ſpot; Teaching us, that the like conformity ſhould be between our inwards and outwards, not to have fair outwards, and foul inwards, like painted tombs; nor to pretend fair inwards, but to have foul outwards, our actions, being contrary to our profeſſion, and having the voice of Jacob, but the hands of Eſau.
8. His legs or waies (which are all holy) are ſaid to be ſtable, like pillars of marble, verſ. 15? teaching us in like manner, that ſo ſhould all our waies of holineſſe be, without wavering, or inconſtancy and backſliding, remembring Lot's wife, and the puniſhment of Korah and others, who would have returned to Egypt: We muſt be then like Joſhua and Caleb, and not like thoſe Galatians; that began in the ſpirit, but would end in the fleſh, Gal. 3. 3. For unto ſtable ſtanders, as David profeſſes of himſelf, Pſal. 26. 12. and conſtant perſeverers, is the promiſe made of eternall life, Revel. 2. 10.
9. She ſaies verſ. 16. This is my Beloved, after all her deſcription of his beauty and lovelineſſe altogether; and this is My friend, (ſaies ſhe) to ſhow unto us, that it is no comfort to know all the excellencies of Chriſt, and what benefits are to be had by him, except by the application of a true faith, we can ſay, He is ours; as Thomas ſaid, My God and my Lord.
10. We ſee, that even in this ſpirituall deſertion, and diſtreſſe wherein ſhe is, yet ſhe calls him her friend, perſwading her ſelfe of his love, becauſe of his promiſe, that whom he loves, he loves to the end, Joh. 13. 1. and never deſpairing of his favour and return. One ſpeciall evidence likewiſe of this her aſſurance, of his love and friendſhip to her, is, her love and affection to him, which ſhe profeſſes, in calling him, her beloved: So that as long as we find a fervent and true affection in our hearts to Chriſt, that with Peter we may ſay, Lord, thou knoweſt I love thee; ſo long may we be aſſured, that he loves us, and is a friend unto us, what ever be our eſtate, and although with David, we were walking through the very vally of the ſhaddow of death it ſelf, his rod and ſtaffe ſhall comfort us.
Laſtly, is Chriſt our friend, ſo good and ſo great a one unto us, and unparallel'd by any, let us then be aſhamed to be enemies to him, by joyning with his enemy Satan, and, ſo far as lies in us, crucifying him again, and trampling his blood under foot, and ſo be enemies to our own ſouls. Let us alſo be aſhamed, to joyne with the enemies of his cauſe, remembring what Jehu, the ſon of Hanani, the Seer, ſaid to Iehoſhaphat, Shouldſt thou help the ungodly, and love them that hate the Lord? 2 Chron. 19. 2. But rather let us be friends to his cauſe, and to them who are his friends; and then he will prove our beſt friend, in our greateſt need, and not onelyonly in life, but in death, and when all other friends will forſake us, or like Job's friends, can be but miſerable comforters.
Finis quinti Capitis.
Soli deo gloria.