Exposition of Song of Solomon, Chapter 4 · Verse 16
VERS. 16.
Awake, O North wind, and come thou South, blow upon my Garden, that the ſpices thereof may flow out: Let my beloved come into his Garden, and eat his pleaſant fruit.
IN theſe words the Spouſe intreateth graces from her head and huſband Chriſt, to make her fruitfull withall. It is a notable turning of her ſpeech to the winds and quarters of the world, attributing ſence unto things without life, which is alſo common to Poets and lovers, eſpecially in their Love-ſongs.
There be two parts of this prayer.
1. Shee craveth the inſpiration and gracious gifts of the ſpirit, by turning her ſpeech to the winds to blow upon his Garden in theſe words, Ariſe, O North wind, &c. Shee giveth a reaſon of her deſire, That the ſpices thereof may flow out.
2. Shee intreateth Chriſts preſence, inviting him to come into his Garden ſpeaking thus, Let my beloved come into his Garden, together alſo with the end thereof, To eat his pleaſant fruits.
Awake, O North wind, and come thou South, &c.
Awake) or ariſe, or raiſe up (thy ſelfe) thou North wind. He meaneth the North quarter, becauſe it is cold and moiſt, as being far removed from the Sun, foreign Vigilavit, evigilavit, tranſitive, excitavit vel ſuſcitavit.and this is ſpoken, as having regard to the day-time, and hot Country of the Land of Judea.
And come thou South: This quarter is hot and dry, and both theſe winds are joyned together; So that though the North and South winds be of contrary qualities, as cold, and hot, moiſt, and dry, yet are they both fitting for her eſtate, which ſometime needeth ſharp reproofe, like the nipping North wind, and ſometime ſweet and gentle conſolation, like unto the South wind, ſweet, and cheriſhing. Now under theſe quarters, and by ſuch an equall mixture of the winds, no doubt, but is meant ſuch means whereby Chriſt doth refreſh the Garden of his Church, to cleanſe the aire of it, and make it more fruitfull; and withall by the contrary courſe of winds, purgeth the aire, and giveth ſometimes cleare, and ſometimes dropping ſeaſons, as may ſerve moſt for the benefite of the Garden. Now that ſhe may have the full benefite of theſe winds, ſhee addeth,
And blow upon my Garden.
Blow, that is, even as it were by blaſts or blowing from ſundry quarters: worke that which thou ſeeſt to be good and profitable for me. Blow upon my Garden, that is, cauſe the wind to blow upon me. It is the Lord that bringeth forth the winds out of his treaſure, Pſal. 135. 7. and ſpeaketh unto them to blow. Hereby is ſignified the quickning efficacy of the ſpirit of Chriſt, as it is in Ezek. 37. 9. the Prophet was willed to Prophecy to the Wind, and ſay thereunto, Come from the fowre winds, O wind, and blow upon theſe ſlaine, that they may live. And ag…ine the efficacy of the ſpirit of God is reſembled by the wind in John 3. 8. So on the contrary, the reſtraining of Gods ſpirit, let out by the Goſpell, is ſignified by fowre Angells holding the fowre winds of the Earth, That the wind ſhould not blow on the Earth, nor on the Sea, nor on any Tree, Revel. 7. 1. Now it is ſomething darke in that the Church calleth it,
My Garden.
The Spouſe doth not call it her Garden, as having any thing of her ſelfe; for whatſoever Ornaments, Flowers, Plants, &c. ſhee hath, ſhee hath them from Chriſt, but by reaſon of the nigh conjunction which is betweene Chriſt and his Church, ſhe being fleſh of his fleſh, and bone of his bone, Epheſ. 5. 30. yea, and the titles of the one and the other, being indifferently attributed to the one and the other, as where the Church is called by the name of Chriſt, 1 Cor. 12. 12. Now from the firſt part of the Churches prayer, Obſerve,
Firſt, from the compariſon fetcht from the wind, attributing ſenſe to things without life, in generall note.
That Chriſt hath the command of all creatures. He calls for the winds out of his treaſures when he pleaſes, and reſtraineth them againe at his will. This drew the Diſciples in admiration to ſay, What manner of man is this, that even the winds and the Seas obey him? Mat. 8. 27.
Secondly, we ſee here, that Chriſt ſpeaks to contrary winds, both in reſpect of their quality and quarters from whence they blow.
Hence Note,
That Chriſt can bring good things to his Church by contrary meanes.
A cold nipping North wind, and a pleaſant cheriſhing South wind, may both be ſuitable for the Garden of Chriſt. The Spouſe may ſometimes ſtand in need of purging, and ſometimes of cheriſhing, from whence it is the ſpirit of God carries it ſelfe ſuitable to both conditions: and the Saints may be ſure, that all the winds blow them good. Thus we have the Apoſtle teſtifying, That all things worke together for good to us that love God, Rom. 8. 28. And that all things are ours, Paul, Apollo, Cephas, things preſent, and to come, life, death, &c. 1 Cor. 3. 21.
Thirdly Obſerve,
That the Spouſe deſires the heavenly breathing of Chriſts ſpirit to come upon her. It is not the North wind, and the South wind which blow upon the Trees, and that are felt of our bodies, that are meant here, which blow upon theſe heavenly plants: but it is an heavenly breathing which ſhe here requireth, even the inſpiration of the ſpirit God, which is called the ſpirit of Sanctification, the ſpirit of adoption, &c. Now this Spirit of God may well be reſembled to wind, and that in ſuch reſpects as theſe.
1. The nature of the wind is to blow where it liſteth, John 3. 8. So the Spirit of the Lord blows freely, and opens the heart, powring in abundance of grace: it doth awaken and draw forth all the affections to Chriſt.
2. The wind is of a prevailing force, it beats downe all before it: ſo the Spirit is mighty in operation, it brings downe high Mountaines and hills, that be exalted againſt Chriſt, and layes them levell: no man can prevaile againſt the ſpirit of God.
3. A man receives his breath and life naturally from the aire, a man cannot live without wind: no more can a regenerate man live without the ſpirit of God: for by the breathings of the ſpirit the ſoule of a Chriſtian lives.
4. The wind is of a cooling nature: ſo the ſpirit doth coole the hot diſtempers in the ſoule; allaying all unnaturall heats, and bringeth the ſoule into a good frame and temper.
5. The wind is of a cleanſing nature, it purgeth the aire and the water, and keepeth them from infections: So the ſpirit of God purgeth the heart from dead works, to ſerve the living God in newneſſe of life.
6. The wind hath a cheriſhing, and a fructifying force with it: ſo the Spirit quickneth and cheriſheth the ſoule, it makes the heart that was as a barren wilderneſſe, to become a fruitfull Garden.
For theſe reſpects and the like, the ſweet gale of the ſpirit is compared to wind. Hence it is, that the Spouſe deſireth that the winds may
Blow upon his Garden.
Hence Obſerve, Fourthly,
That the Spouſe alway ſtands in need of the blowings of the Spirit. The Spouſe hath no power to any thing naturally, but is very dead and dull, and therefore ſtands in need alwayes to be quickned by the blowing of the ſpirit. All the beginnings of the worke of God in us, growth, and ending, is from meer grace, and nothing elſe but grace. Therefore we muſt acknowledge all the actings of Chriſts ſpirit in us: and though Solomon Obſerves, it will be hindrance to obſerve the winds, Eccleſ. 7. 4. yet here it will be our wiſedome to obſerve the gales of the Spirit, and to be acted by it.
Laſtly Obſerve,
That the Spouſe is the Garden of Christ. The Prophet Iſaiah ſheweth, That the Vineyard of the Lord of Epiſts is the houſe of Iſrael, and the men of Judah are his pleaſant plants, Iſa. 5. 7. God doth plant it, viſite, protect, and water it, yea, he takes pleaſure in his Spouſe, as in his pleaſant Garden. But I ſhall not ſtand on this point, becauſe it was largely treated on in Verſe 12. of this Chapter. But I ſhall proceed to the reaſon or ground of this requeſt, which is as followeth.
That the ſpices thereof may flow out.
By Spices here are meant all manner of graces: and by flowing out, ſhee meaneth continuall abode and increaſe in the ſame, and that ſhee may be more and more fruitfull, that her fruits may ripen, and be abundant, for by the gracious gifts of the ſpirit, breathing upon the Spouſe, her ſoule is refreſhed and comforted, and all her graces doe increaſe: ſo that we ſee to what end ſhee deſires the wind of the ſpirit to blow, that the ſpices thereof may flow out: for thoſe good things in her would elſe lye dead, and bound up, unleſſe the ſpirit let them out.
Hence Obſerve, Firſt,
As it is the Spirit that muſt firſt quicken us, ſo it is the ſpirit that draws forth that life and grace that we have. It is the ſpirit that muſt firſt kindle the fire of the Spirit, life, and glory in our ſouls, and then increaſe the flame thereof. Firſt, the wind of the ſpirit blows, then the ſpices of grace flow out.
Secondly Note,
That the goodneſſe of the Saints muſt be an overflowing goodneſſe. The graces of the Saints muſt abound, not onelyonly in themſelves, but flow out to others: as it was ſaid of John, he was a burning, and a ſhining light. The Spirit of God in his people is like the box of Ointment that Mary powred out, which perfumes all the whole houſe with its ſavour.
A Chriſtian never thinks he hath received enough of the ſpirit, unleſſe it makes him to abound in himſelfe, and flow out to others; unleſſe it be alwayes making new diſcoveries of God and Chriſt to the ſoule, and new revelations of the boſome of the Father, whereby the ſoule is refreſht, and the fragrancy of all his graces drawne out to his owne comfort, and the good of others. As the Sun draws forth the fragrancy and ſweetneſſe that is in the flowers of the Earth, when it ſhines upon them; and as the wind doth convey thoſe ſweet ſmells unto us: ſo doth the ſpirit draw forth the ſavour of grace, and convey the ſmell thereof to our owne ſouls and to others, whereby we come to have the benefite thereof. Thus far of the firſt part of her prayer, deſiring the North and South wind to awake and blow upon his Garden, that the Spices thereof may flow out. In the next place we have the Spouſes invitation of Chriſt to come into his Garden, with the end thereof, in theſe words.
Let my Beloued come into his Garden, and eate his pleaſant fruits.
Let my beloved come, &c. In theſe words the Spouſe deſireth Chriſts preſence, meaning, that ſhee would have him come and dwell in her, even as he had promiſed in the ſixth Verſe of this Chapter. Thus ſhee invites Chriſt to come into her, as into his Houſe or Temple, calling him Beloved, becauſe the ſtreame of her affections run towards him. Chriſt was (no queſtion) in his Church before, but ſhe deſireth a farther manifeſtation of his preſence, glory, and life in her.
Hence Obſerve,
That where there is the leaſt appearance of Chriſt in the ſoule of any, there is further deſire of Chriſts preſence and glory, to be manifeſted.
The Spouſe never thinks ſhee is neer enough her Beloved, untill ſhee come to the full enjoyment of him. They alwayes waite for a farther revelation of the Lord from Heaven, and cry, Come Lord Jeſus, come quickly, Revel. 22. 17. That is, come manifeſt thy ſelfe more and more in the revelation of thy ſelfe and glory. It is from the Spirit that we deſire a greater meaſure of the Spirit, and it is from ſome diſcovery of Chriſt in us, that we deſire a more perfect revelation of him.
Now followeth the end and Reaſon wherefore the Spouſe deſireth Chriſt to come into his Garden, which is,
To eate his pleaſant fruits.
The end of the Churches prayer is, that Chriſt might receive honour and glorie, by that ſpirit of grace given out by him unto her, ſhee would have Chriſt come in, and accept his owne graces, which ſhe calleth pleaſant fruits; or fruits of his precious things. The word tranſlated pleaſant is of the pluarall number, and may be rendered ſweetneſſes, and may note unto us two things.
Firſt, The plenitude and fulneſſe of grace in the Saints, they are full of ſweet things, to wit, the graces of the Spirit.
Secondly, It doth denote and ſet out the excellency of grace, it doth farre exceed in excellencie all the glorious things in the world. Now is it not fit that Chriſt ſhould eate the fruit of his owne Vine, have comfort of his owne garden, taſt of his own fruits? The greateſt delight that Chriſt hath in the world, is in the garden of his Church: therefore, that he might take a full delight therein, he makes it fruitfull, ſtored with precious fruits, as growing from Plants, ſet by his own hand, reliſhed of his own ſpirit, and ſo fitted for his taſt.
Hence Obſerve.
That the Saints are made fruitfull by the breathings in of Chriſts ſpirit upon them.
When the winde of the Spirit blows upon the garden of the ſoule, the graces of the Spirit, as ſweet ſpices flow out in abundance. So that now the Spouſe is not like Iſrael of old, an empty Vine, Hoſ. 10. 1. neither doth ſhe beare Wild grapes, even grapes of gall, and bitter cluſters, as in Iſa. 5. 2. but ſhe is filled with the fruits of righteouſneſſe, as the Apoſtle ſpeaketh, Phil. 1. 11. And is fruitfull in every good worke, Col. 1. 10. And hath her fruit unto holineſſe, and the end everlaſting life, Rom. 6. 22. The Spouſe doth abound in fruitfulneſſe, and her fruit doth exceed in the excellencie thereof.
Secondly Obſerve.
That the fruits of the Spirit in the Saints, are very pleaſing and acceptable unto Chriſt.
They are called his pleaſant fruits, as being thoſe he takes much delight in. Chriſt cannot but delight in the graces of his owne Spirit, with which, and for which he is to be honoured. The holie actions of the Saints are called fruits, Joh. 15. now fruits doe not only ſignifie an iſſuing from the root, but alſo pleaſure and delight. The acceptation of thoſe fruits, and the communication of farther grace, is ſignified by mutuall ſupping together, Revel. 3. 20. Now wee muſt know that the fruits ſpringing from our natures, that reliſh of the old man, are not thus pleaſing to Chriſt; but the fruits that proceed from the Spirit, or new man: ſuch as theſe are acceptable, being perfumed with ſweet odour, ſpoken of Rev. 8. 3. Chriſt beſprinkles our perſons, prayers, and praiſes with his owne blood, and ſo makes them acceptable to God, Heb. 9. 13.
Thirdly, Obſerve.
That the Spouſe doth aſcribe all her good things to be Christs.
His pleaſant fruits, ſaith the Church, all theſe graces are his, the garden is his, the fruit is his, yea, and all the pleaſantneſſe and preciouſneſſe of the fruit his: ſo that as David ſaid, Of thine owne Lord I give thee, &c. ſo doth the Spouſe aſcribe whatever is good in her to be from Chriſt. The Apoſtle aſcribes his ſpirituall life to Chriſt, Gal. 2. 20. I live (ſaith he) yet not I, but Chriſt lives in me: leaſt it might ſeem too high for the Apoſtle to ſay, I live, he doth as it were correct himſelfe by ſaying, yet it is Chriſt liveth in me.
Now upon the Churches requeſt, for Chriſt to come into his garden, follows his gracious anſwer unto the Churches deſire, being ready to fulfill the deſire of them that feare him, in the next Verſe: ſaying.