destitute of the saving knowledg of God and of Christ according to the saying of David Psal 14. 3. There is not a man that understandeth c. And of the Apostle 1 Cor. 2. 14. The naturall man perceives not the things of the spirit of God because they are spiritually discerned That is they are to be taken and understood in a spirituall and heavenly sense to which the carnall man's reason cannot reach unlesse hee be enlightned by the holy spirit And again in 1 Cor. 12. 3. No man can say that Jesus is the Lord but by the holy Ghost That is no man can say Jesus is the Lord who hath bought and redeemed him but by the instinct of the holy Ghost 2. In conversion we are meerly passive in respect of the grace which commeth from without a man and preventeth him because there is no power in man to prepare himselfe to grace or to receive grace being offered unto him or to will any thing that is good for we are dead in sin Now the dead man is only passive in respect of his quickning Eph. 2. 5. Even when we were dead in sinnes hath hee quickned us together with Christ That is he is dead in sin who hath not the life of grace in him so that by the quickning power and operation of the spirit is begotten in the will of man a spirituall principle of grace for the will is the most proper and prime subject of this grace because the conversion of the will is an effectuall principle of the conversion of the whole man but notwithstanding the understanding doth also concur not to the conversion but in the conversion because mans conversion is not wrought without his consent so that the holy Ghost worketh and of unwilling he makes us willing not as free Agent but only in respect of obedience and subjection 2 Cor. 4. 6. Because God who hath said that light should shine out of darkenesse he it is who shined in our hearts And again the Apostle saith Phil. 2. 13. It is Certum est nos velle cum volumus sed ille fecit ut velimus qui operatur in nobis velle Aug. lib. Arbitrio cap. 2. God who worketh in us both to will and to doe of his own good pleasure Where the will is not understood of the substance of the will but of a new quality Agreeable hereunto is that of a Father It is certaine that wee will when we will but hee causeth us to will who worketh in us to will But we must note also that the will is active in conversion and it followeth the holy spirit who draweth it for the holy Ghost doth so bend and incline our wills that he causeth us to will good perfectly so there is Act us elicitus an act of the will drawn forth whereby it doth close with Christ which indeed is an act of faith But this act of the will doth not onely depend upon a principle or habit of grace ingenerated but also upon the secret operation of the holy spirit according to that in John 6. 44. No man can come unto me unlesse the Father draw him And though this act of the will be drawn out freely yet unavoydably and efficaciously John 6. 37. Whatsoever my Father giveth mee shall come unto mee Now in all the actings of the will in conversion it is but as an instrument of the holy Ghost it is first acted by the spirit and then it acts according to the actings of the spirit upon it 3. The Saints are insufficient of themselves after conversion to follow Christ Without me saith Christ yee can doe nothing John 15. 5. That is you can do nothing that 's good or acceptable Thus the Apostle testifieth of his spirituall life I live yet not I but Christ liveth in me Gal. 2. 20. And again the Apostle saith By the grace of God I am that I am and the grace in mee was not in vain but I laboured more abundantly then they all yet not I. It is not I that have taken such pains though he did it in much travail and wearinesse YET NOT I. Neither was it the grace of Christ that was in me but the grace of Christ which was with me 1 Cor. 15. 10. That is I was thus inabled for the work of the Gospel not by any power that was in me but it was by the flowings in and the actings of the Spirit of grace upon my soule Obserue 2. From the effect of the Churches prayer We will run after thee That the Saints when drawn by Christ have a will to follow Christ This the Apostle testifieth of himselfe Rom. 7. 18. To will is present with me but how to perform that which is good I know not This will appeare if we observe the nature of the will it is elicita not coacta inclined and drawn forth not compelled and constrained will should be no wil if it were so for the will is absolute and free no coactive force can be used against it unlesse it be such as is pleasing and delightfull to it The old saving is ducimus volentem and trahimus nolentem we lead him that is willing and draw him that is unwilling but when Christ is said to draw us he useth no compulsion ot coaction but it 's done by the sweetnesse and efficacy of grace and by the secret operation and working of the spirit convincing the judgement perswading the affections inclining the heart and swaying the will There is in the bringing of the soule to Christ Trahere and Venire the Father is said to draw us John 6. 44. And here Christ is said to draw us now this notes to us the efficacy of grace and that Almighty power by which wee are drawn unto Christ Hence it is that the Apostle saith God who commanded the light to shine out of darkness hath shined into our hearts c. 2 Cor. 4. 6. Now Gods word by which he commanded light to shine out of darkness is a very operative word Let there be light saith God and there was light Gen. 1. 3. Such an Almighty operative and powerfull word goes out from Christ to draw a soule to himselfe And thus his grace works so sweetly upon our hearts whereby wee come freely and cheerfully and therefore we are said to come unto Christ Now the will being 〈◊〉 〈◊〉 and 〈◊〉 drawn to Christ it is made to will good freely really and compleatly The office of the will is either 1. To choose 2. To refuse 3. To suspend 1. The regenerate will doth will all good and nothing but good for good is it's proper object therefore it can properly choose nothing but good therefore saith the Apostle If then I doe that which I would not I consent unto the law that it is good Rom. 7. 16. 2. It refuses all evill and nothing but evill the regenerate will cannot properly choose any evil because it is not it's proper object it may fall into evil but still
there is a secret dislike of it so saith the Apostle For that which I doe I allow not for what I would doe that I doe not but what I hate that I doe Rom. 7. 15. 3. The will suspends it's actings in dubious things when it knows not whither a thing be good or evill it suspendeth and when it knows not whether such a thing be truth or errour it will suspend it 's either choosing or refusing of it it will not venture in the dark like unto the unregenerate will but suspendeth it's actings because whatsoever is not of faith is sin Quest Whether the regenerate will may not choose that which is evill and be unwilling to that which is good Answ 1. The regenerate will cannot will any evill fully and compleatly So saith the Apostle what I doe I would not But there may be a kind of veleity or willingnesse to evill but not a compleat will even as corrupt nature may have a kind of veleity to that which is good as a corrupt regenerate man may have some kind of willingnesse to do a good action but hee never wills the good of the action his will to good is therefore incompleat and so it is with the regenerate will in respect of evill it never wils evill as it is evill it goes not out with full purpose and consent 2. The holy will cannot properly refuse anything that is good because it is it 's proper object but the will that 's good may be so much depressed and kept under by temptation or by desertion and such like distempers that it cannot draw it selfe up to the height of it's actings so that there is not that agility strength and vigour as there is when it acts more strongly but however it wil 's good truly and it goes forward still though not with that vigour and eagernesse as if otherwise it would Put though the will of the regenerate be set free unto good yet wee must so understand it that the regenerate will cannot doe good of himselfe Hence it is the Church desireth that Christ would draw her continually without whose help shee is not able to runne after him Where grace over-swayes the heart there is a readiness to obey and constantly to follow Christ but so as it always proceedeth from Gods spirit leading and drawing forth of the will even as a Mother by leading her child causeth it to goe which otherwise could not so the Lord draws forth leads and directs our affections according to the actings and good pleasure of his owne spirit our wills are but instruments for the holy Ghost and can doe nothing without the breathings in of his spirit upon them This the Apostle testifies of himselfe I am able to do all things through Christ that strengtheneth me Phil. 4. 13. And again he saith He that hath begun his good worke in you he will also finish it untill the day of Jesus Christ Phil. 1. 6. We cannot work that which is good with grace received unlesse there be the continuall flowings in of Christ's Spirit to carry forth the soul in it's workings So that free grace is in the beginning middest and end of all our workings Herein we are made happy without any merit that wee should be unto the praise and glory of the riches of his free grace 3. Observe The life of a Christian is as the running of a race 1. The whole life of a Christian is here termed a running and by the Apostle called a race 1 Cor. 9. 24. And again saith hee I have finished my course 2 Tim. 4. 7. 2. In respect of the readinesse of the minds and affections of the Saints they are said to delight in the law of the Lord Psalm 1. 2. The word Chephets is voluptas prompta voluntas a delightfull and ready will as one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Voluit optavit desideravit delectatus bene affectus fuit placuit complacuit that taketh abundance of joy delight in that which he doth it is to embrace with love and good will yea with a pleasurable love and an affectionate will and desire unto a thing Hence the Lord promiseth to call the Church Chephtsabah that is my pleasure in her Isa 42. 4. And so David saith of the Saints Cheptsiham that is my pleasure in them Psal 16. 3. And so Eis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. in Psal 111. 2. The workes of the Lord are great sought out of all them that have pleasure therein This denotes to us the election of the will the readinesse of the affections and the complacency and delight of the heart of a Christian in walking with Christ the wayes of Christ yeeld nothing but pleasure and delight to a gracious heart 3. In respect of speedy performance of actions Satans industrious compassing the earth caused Job to send speedily for his children to sacrifice unto the Lord Job 1. 5. And it is said Abraham rose up early in the morning and sadled his asse c. when he was to offer up his son a Sacrifice And David saith I will runne the way of thy commandements Psal 119. 32. And in vers 60. I made hast and delayed not to keepe thy commandements or I distracted not my selfe to wit with the cares profits pleasures of this life Agreeable hereunto is that of Paul when he was called by God to preach the Gospel among the Heathen he saith I conferred or I consulted not with flesh and bloâ—d Gal. 1. 16. That is I did not consult with carnall reason or with fleshly arguments but was obedient to the heavenly revelation or vision 4. The Saints run in respect of perseverance hence saitht the Apostle So runne that yee may obtain 1 Cor. 9. 24. Which implyeth there be some that run which do not obtain but the Saints do renew or change their strength Isa 40. 31. That is when they are weak and feeble they shal have a new supply of spiritual strength from Christ the fountain of strength whereby they shall runne or persevere to the end and not be weary The Apostles hearty perswasion and confidence is That he who hath begun a good worke in the Philipians will perfect it untill the day of Jesus Christ Phil. 1. 6. And to this purpose saith the Apostle 1 Pet. 1. 23. You are renewed not of mortall seed but of immortall by the word of God which abideth for ever And 1 Joh. 3 9. He that is born of God sinneth not because the seed of God remaineth in him nor can be sinne because he is born of God That is he that hath the immortall seed of God's word and spirit within him cannot notwithstanding his infirmities finally faile or give over his hope but shall persist and persevere in faith and holinesse 5. The Saints run in respect of their strength having received a new principle of life from Christ by which they are enabled for all things They that want upon the Lord renew change or double their
a terme not far from theirs call it Lawander Another sort was called Nardus assiria of which was made an ointment of all others most precious and saith Pliny of all other spices Spikenard is of greatest estimation the ointment of Spikenard was very precious which Plin. l. 12. cap. 12. they used to powr out and anoint men with such was the ointment that Mary anointed Christ with as hee sate at Table and the house was filled with the odour of the ointment John 12. 3. Mar. 14. 3. This Spiknard was very costly and precious as may appeare in that it grew in India or in Assyria And for this most precious oyle which was made of this sweet plant of India it had the nature of a warming piercing digesting The herb it self is hot in the first degree and dry in the second whereby it falleth out that it is of an excellent comforting nature and also repercussive Now under this odoriferous nard we may mistically understand the most precious gifts and graces of the spirit of Christ either First as the sweetnesse of them flows from him unto the Saints or Secondly as they are planted in the hearts of his people sending forth a sweet savour from thence First we may understand this sweet ointment made of Spikenard to be meant of Christs graces in himself from which a sweet and redolent savor descends down to all his Saints The words in the originall will indifferently bear a double translation because the letter which is the affix sometimes formeth the adjective and so wee may translate it thus that which is of spikenard gave the smell thereof And so Junius renders the words According to this translation the Church praiseth the sweetnesse of Christ setting forth how Nardinum edit cdorem suum Jun. sweet he is unto her as if shee should say even now while the King my Beloved is sitting in the Heavens compassed about with his holy Angels and I here upon earth below there is a wonderfull distance between us and yet the sweet savour of him commeth unto me yea I doe smell his sweetnesse even as it were the precious ointment made of Spiknard or Secondly Wee may take the words as they are in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mea nar dus our translation My spikenard so Arius Montanus renders â—t And then wee may understand the graces of Christ in the Saints as the fruits of faith love and all the sacrifices of prayers and praises of the Saints these and many such like fruits the Saints shew forth by vertue of their communion with Christ The Apostle in Rom. 6. 3 4. sets forth this communion of the Saints with Christ under an elegant metaphor representing unto us that as Plants engraffed do receive moysture juyce and nourishment from the stock whereby they sprout out budd and bear fruit so the Saints being as it were in serted into Christ doe receive vigour and life from him whereby they walke in the spirit and become spirituall holy gracious active in all good works Now good and gracious works flowing from the Spirit of Christ are called fruits which signifie not only an issuing from the stock but the sweetnesse and pleasantnesse of them And thus the Wise man saith A good name is better then ointment Eccl. 7. 3. because it hath a good savour with it And on the contrary the Israelites said to Moses and Aaron Yee have made us stincke before Pharaoh and his servants That is in their credit good name and estimation And again in Prov. 15. 8. The sacrifice of the wicked is an abomination unto the Lord but the prayer of the upright is his delight That thing is most abominable to the Lord which the wicked think to be most excellent and whereby they think to be most of all accepted but the prayers and praises of the godly are delightfull in his eares they have the savour of a sweet odour before him First observe hence from the first interpretation That the graces which are in Christ cast a sweet odour and perfume into the hearts of all believers Ointment and perfume rejoyce the heart saith Solomon Prov. 27. 9. So all Christs graces which are the anointings of the Father upon him are sweet rejoycing the hearts of the Saints Christ was anointed with the oile of gladnesse above his fellows Psal 45. 7. His graces were matter of joy and gladnesse to himselfe and to all his Saints Christ's love is better then wine because it revives strengthens and refresheth the hearts of his servants All Christs graces are very fragrant and redolent refreshing the sences of the soule his very word and Gospel is a savour of life unto life 2 Cor. 2. 16. Secondly according to the latter interpretation observe That the graces of the Saints are very savoury and delightfull Their graces are delightfull 1. To God 2. To Man 1. They are delightfull to God as being the fruits of his own Spirit God loves and delights in none but in himselfe but when hee communicates any of the graces of his Spirit they are part of himselfe and hee greatly delights in them As a Father delights in his Child because he seeth part of himselfe in his Child so the Lord conveyeth his owne grace and image into our hearts and then delights to see them there 2. The graces of faith love prayer and praises of the Saints are acceptable to God by the mediation of Jesus Christ Thus the Apostle saith his preaching of the Gospel was unto God a sweet savour of Christ in them that are saved and in them that perish 2 Cor. 2. 15. Hee alludeth to the ointment of the Priest and the sweet incense which they offered unto the Lord. And David prayeth that his prayer might be directed before the Lord as incense Psal 141. 2. He meaneth such incense or perfume which was a confection of sweet spices made after the Art of the Apothecary pure and holy and was by the Priests burned upon the golden Altar every morning before the Lord Exod. 30. 34 35 36. Which Incense was a figure of the prayers of the Saints acceptable to God through the mediation of Jesus Christ And thus it is said of Noah's burnt-offerings which he offered after the deluge of waters ceased that the Lord smelled a savour of rest in them Gen. 8. 20. And Christ is called that Angell that stood before the Altar having a golden Censor and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden Altar which was before the Throne Rev. 8. 3. That is Christ the Angell of Gods presence who had a golden Censor as the High Priest had to offer Incense Heb. 9. 4. unto whom was given much incense like those sweet spices which the Priests burnt upon the golden Altar Exod. 30. 34. which he was to offer with the prayers of the Saints mingling the sweet odour of his own merits with their prayers and so
because they see him to be the fountaine of glory and praise Secondly Observe The Church doth not so much glory in her owne beauty as shee doth in the glory of Christ The Saints doe indeed glory in their owne beauty but yet so as they know they have all from Christ and so indeed they glory onely in him according to that in 1 Cor. 1. 31. If any man glory â—er him glory in the Lord. Therefore Christ is made all things of God unto us as wisedome righteousnesse sanctification and redemption That no flesh should glory in his presence Thus the Apostle attributeth the glory of his life unto Christ Gal. 2. 20. I live saith hee yet not I but Christ liveth in me and the life which Iâ—tew live in the flesh I live by the faith of the sonne of God who loved me and gave himselfe for mee So that wee derive all our life beauty and comelinesse from Christ so that wee cannot so much glory in our owne beauty as in the comelinesse of Christ the fountain of all spirituall beauty Thirdly observe That Christ is exceeding delectable and well-pleasing unto his Church in all his administrations of grace unto them Christ's words are full of grace and therefore sweeter then the honey-comb the performance of his Covenant is beautifull and pleasant And indeed Christ is the very spring or fountain of pleasantnesse and beauty for there is in him a greater measure of beauty then is powred upon the Church as appeareth by the Churches adding another Epithite of love saying yea pleasant an expression far beyond the former And this falleth out because he hath received the Spirit above measure we in measure hee had the Spirit as a fountaine we as the streams hee had all glory and beauty as the sun we receive of his divine beams as the bright rayes of his glory darted down upon us Thus much for the Spouses commendations of her beloved either of them having praised each other in their severall speeches in the next place they do both joyntly rejoyce and glory together Yea our bed is greene VERS 17. The beames of our house are Cedar and our rafters of Firre This joynt speech of Christ and his Church contains a glorious declaration 1. The place of conception or the increase of the children of the Church in these words our bed is green 2. The place of spirituall education and instruction that is in the houses Which houses of Christ are set forth by their adjuncts Beames and Galleries These beams and galleries are set forth by the matter they were of the beams were Cedar the galleries were Firre Our bed is greene The Hebrew word signifies a bed or Bed-steed Beds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lectus sponda were used to rest and sleep on as in Psal 132. 3 4. And sometimes they did use to sit upon beds at their Feasts and Banquets as in Esth 1. 5 6. For it was a custome in those eastern Countreys to use beds in stead of tables that so soone as they had eaten they might presently goe to sleep whence it is that the Prophet prophesieth against those that lie upon beds of ivory and stretch themselves upon their couches and eate the lambs out of the Flocke c. Amos 6. 4. See also Ezek. 23. 41. And John 13. 25. Again the high Altars and places of offering sacrifice are called beds Isa 57. 7. Vpon a lofty high mountain hast thou set thy bed even thither wentest thou up to offer sacrifice saith the Lord by the Prophet that is thine Altars hast thou set up a loft in open view like an impudent Strumpet that sheweth her filthinesse in the sight of others as wee read in Ezek. 16. 24 25. Our bed is greene The word translated greene signifies to flourish to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vires ere be fruitfull and to waxe strong and of force it is not so much meant of colour as of budding forth and flourishing like trees and plants in the time of spring when things are green and flourishing The word is often applyed unto men setting forth their flourishing and prosperous estate hence it is said in Iob 15. 32. That a wicked man shall be cut off before his time and his branch shall not be greene That is his flourishing estate and condition shall end before his time for he shall not so exalt himself in prosperity as he had thought to have done And David speaking of the prosperity of the wicked saith I have seene the wicked in great power and spreading himselfe like a green bay tree Psal 37. 35. That is fresh and flourishing as Nebuchadnezzar said I was at rest in my house and greene or flourishing in my Palace And David speaking of his prosperity likeneth himselfe to a green or flourishing olive-tree in the house of God Ps 52. 8. Now by this comparision or similitude of a bed by which the Church became so flourishing and fruitfull we may understand 1. The flourishing fruitfull increasing condition of the Saints who shall bring forth fruit in old age they shall be fat and greene or flourishing Psal 92. 14. That is they sprout or grow up in stature and fruitfullnesse through the blessing of God and the increasings of his grace in whose house they are planted according to that of the Apostle in 1 Cor. 3. 6. I have planted Apollo watered but God giveth the increase The Saints are fruitfull in every good worke and increasing in the knowledge of God Col. 1. 6. 10. or 2. We may understand it of the spirituall increase of the faithfull which are begotten by the seed of the word Christ by the power of his word and Spirit soweth the seed of his word the Saints as the ground receive the seed into the midst of their hearts by which means they as spirituall Sons and Daughters are begotten unto Christ Thus we have it in Psal 45. 16. Instead of thy fathers shall be thy children whom thou mayest make Princes in all the Earth This is meant of the succeeding Christians that by the immortall seed of the word are begotten to Christ and his Church he being their Father Isa 9. 6. And so is that heavenly Jerusalem which seeketh her salvation not by the first Covenant of the Law but by the second of the Gospell which is said to be above because it hath its Originall from Heaven shee is called the Mother of us all Gal. 4. 26. For as Sara was the Mother of Isaac the true and proper Heir of his Father Abraham so is this Heavenly Jerusalem to wit the Church of Christ the mother of all the faithfull who are Heirs of the Kingdome of Christ We may take either or both of these Interpretations Now according to the first if we take the meaning of these words for the fruitfull and increasing condition of the Saints in the knowledge of God and in the graces of his Spirit Observe First That the Saints
love is gone joy and light is gone O! how dejected how disconsolate is the soule then It is a perfect hyeroglyphick or resemblance of A wounded spirit as Solomon cals it when the soule is full of perplexities and feares and can see no comfort then it must returne to Christ as to its strong hold there is my stay there is my comfort there I shall finde reliefe and refreshment or else no where Or else Secondly Wee may take the cause of the Churches sicknesse the object to wit the sight of Christs loves displayed by his banner and by tasting of his banquet even all the varietie of his sweet graces now because her minde which is the eye of the soule could not sustaine the glittering shine of his love no more then Job could shut up the Sea with doores Job 38. 8. or Agur close up the winds in his fist Prov. 30. 4. hereupon she is as one in a Syncope or fit of swooning being overcome with the bright and glorious beams of his love as it was said of the Queene of Sheba according to Historians who had no Spirit left in her because she was astonished at Solomons glorie riches wisedom and the like So here the Church having both sights and tasts of Christ love and sweetnesse is as it were overcome with it Hence Observe That the fulnesse of Christs love to his Saints doth as it were transport and overcome them The Church had been in the house of wine banquetting with Christ and under the displaying of the banner of his love upon which she cryeth out I am sick of love I am overwhelmed and overcome with his sweetnesse hereupon her heart was so much ravished with love that she is love-sick and ready to swoon therewith Or Thirdly Wee may take her sicknesse to be her exceeding love towards Christ that her heart is so ravished with love towards him that she is sick Love hath a strong appetition of peculiarity or private interest in the thing beloved Here is a marveilous passion of love in the Church towards Christ Now according to this interpretation the similitude is drawn from hence when a Virgine is betrothed and through the vehemencie of her love towards her Spouse is sick and swooneth a greater or a more vehement love cannot be Hence Observe That the Saints love to Christ is vehement and strong Here the Church is so taken and ravished with love towards Christ that she is love-sick and ready to swoone and with a patheticall exclamation crie th out as one that is ready to depart and dye she desireth to be refreshed with the sweet water of life distributed unto her in flagons and the sweet smelling Aples fetch out of Christs treasury and both held and applyed to her that by that meanes she might be as it were recovered of her sicknesse The faithfull soule tasting the sweetnes of those Aples of that heavenly wine hath such a desire of Christ as that she cannot be any meanes be satisfied without the enjoyment of him Here then is a sicknesse but not to death but unto life and satisfaction Christ himselfe pronounceth such Blessed that doe hunger and thirst after righteousnesse for saith he they shall be filled Matth. 5. 6. The sweetnesse of these Apples which she tasted and of that precious wine brought her into this passion yet her appetite and desire of them is not any thing at all diminished but she desireth to be more refreshed and comforted with those flagons of wine and to have applyed unto her self those sweet apples of Christ When Christ doth first lead a soule into his Wine-Cellar and doth refresh it at the heavenly banquet of heavenly delights and comforts he doth not distribute out a full measure of his spirit and grace but as it were some tasts or small drops of them which the Apostle cals The first fruits of the Spirit Rom. 8. 23. And The earnest of the Spirit Ephes 1. Now by these drops the Saints are so taken and ravished with the wonderfull sweetnesse there is in those heavenly things that they are insatiable in their desire after a more plentifull measure of them Thus for the Churches request with the reason thereof Now followeth the fruit or effect of her request Vers 6. His left hand is under my head and his right hand doth imbrace me In the last Verse we had the Churches disease described here we have the remedy Shee called out to the Ministers of Christ to help her in the former verse but it appears here that it is onely Christ that can apply cure Indeed they be instruments and no more for Paul may plant and Apollo may water but it is God that can give increase 1 Cor. 3. 6. It is Christ himselfe that is able to support his Church by his divine power Hence it is the Church addeth to her former Speech saying His left hand is under my head and his right hand doth imbrace me So that though shee had called unto others for help yet here she confesseth that all the efficacie is from Christ himselfe declaring that he doth stay her up with both his hands In these words observe The Churches declaration of Christs exceeding loue towards her and this love of Christ appeareth in one generall act of favour namely his sweet embracing her which embracements must needs argue love and favour In Christs embracements of his Church wee have two particulars First in his left hand conveighed under her head Secondly in his right hand amiably embracing her His left hand c. Some understand it prayer-wise Let it be under my head and then the Church prayeth unto Christ for supply of strength and sustentation and that he would comfort her heart by his word and Spirit as a loving Husband doth his wife in her sorrow and sicknesse for so the Apostle tels us That Christ nourisheth his Church Ephes 5. 29. Seeing these things are spirituall what may be meant by the left and right hand for the resolution of this mystery wee cannot bring in that of Christs right and left hand spoken of in Matth. 25. because the left hand is turned to the wicked but both hands here doe uphold the Church Some understand by the left hand of Christ his man-hood and by his right hand his God-head But I understand it here of whole Christ embracing of her with both hands as it were both his God head and man-hood his life death resurrection and ascension even all that is Christs is imployed for the good and comfort of his people The forme of speech may also seeme to allude to their feasts when they lay on the ground so that if any fainted they put one hand under them to lift them up and gave them some comfortable potion with the other In like manner Christ doth not leave his Church in her sorrow and sicknesse but imbraceth her with his owne hands in the manifestation of all love and mercy and keepeth her safe from evill Now if wee
all powder or above all dust that is dust or powder of spices of the Merchant The word translated Merchant signifies such a one as selleth all sorts of sweet smelling things Our Grossers here among us but especially our Apothecaries have their shopps stuffed with such savours and are most often in the compounding of such things for smell and therefore the word would not be ill turned Apothecarie or Ointment maker Such were the Priests under the Law which made the ointment of Spices 1 Chron. 9. 30. Now if wee take the words thus above all powder c. then the meaning is that those sweet and heavenly graces wherewith Christ doth perfume his Saints are farre more comfortable and refreshing then all the sweet powders or spices of the Merchant or Apothecarie Now from this qualification of the Churches Observe First That the Saints in their approaches to God directly ascend by the golden Censer of our high Priest Jesus unto God the Father The Appearance of the Spouse in her approach to Christ was like unto Pillars of smoake which had resemblance with the cloud of incense which erected it selfe in the staight forme of a plame-tree as it ascended from the Altar The Jewes were of opinion that the smoake of the incense would not decline by any wind or blast but ascend directly toward heaven so the sacrifice of the godly will ascend directly to God by Jesus Christ Secondly Observe The Sacrifices of the Saints have a sweet acceptation with the Lord. Perfumed with myrrhe and fankincense c. Thus Noths sacrifice smelled of sweet rest and it is said of the Gentils They shall come up with acceptance on his Altar and he will glorifie the house of his glorie Isa 60. 7. And again he saith Their burnt offerings and their sacrifices shall be accepted upon mine Altar Isa 56. 6. The Apostle telleth us in Rom. 8. 26 27. That the Spiait helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it selfe maketh intercession for us with groanings which cannot be uttered and he that searcheth the hearts knoweth what is the minde of the Spirit because he maketh intercession for the Saints according to the will of God So that God cannot but accept the prayer which by the Spirit of his Sonn is sent into our hearts Gal. 4. 6. of such heavenly odour is such prayer Thirdly Observe That the heavenly perfume of the Spirit of grace is farre above and excelleth all sweet spices Above all the powders of the Merchant All the most delightfull things in the world such as are the sweet spices of the ointment maker are not so odoriferous as the Spirituall graces of the Saints nor as Christ in whom are all the treasures of God Col. 1. 19. And as in respect of whom all things in the world are to be accounted but as losse and dung Phil. 3. 8. VERS 7. Behold his bed that is Solomons threescore valiant men are about it of the valiant of Israel THe Church entereth into a commendation of Christs glorie and safety and she doth not only compare it with Solomans but preferring it farre before it and that by many degrees as it will further appeare in the following words The Spouse amplifieth the excellencie of the bed of Christ and his Church by comparing it with Solomons First shee commendeth it for the safety and security thereof in this verse and vers 8. Secondly shee commendeth his Charriot and rich furniture of the same vers 9 10. Lastly She entereth into a commendation of Christs person not only to set forth the glorie of her Husband but also that thereby she might stirre up her affections the more towards him that was of such great state and magnificence In this 7. verse Christ is introduced under the name of Solomon his type circum-guarded on his bed wherein wee may Observe First The bed he coucheth on Secondly The guard placed about it The posture of this guard and the end of their watching is conteined in the verse following Behold his bed which is Solomons Some read the words thus Behold the Bed which is above or better then that which is Solomons Solomon being derived of shalam doth signifie a man that is peaceable yea compleat for peace and herein was a type of Christ who was the Prince of peace Isa 9. 6. And is called our peace Ephes 2. through faith in him wee have peace with God the Father Solomon as in his name so in his Kingly Office wisedome and royaltie was a figure of the Messiah By the Bed wee may understand the hearts of the Saints for there Christ doth use to rest and repose himselfe as in a bed he is said to lie all night betwixt the breasts of the Spouse Cant. 1 13. And Christ dwels in the heart by faith Ephes 3. 7. there he takes up his habitation and lodging as in the Temple and Tabernacle of old which were types of the spirituall Temple of Christ The shadow is taken from the bed and bride-Chamber of King Solomon who was a figure of him that was to come even our Prince of peace who doth rest in his Saints as in a bed and makes his Saints like wise rest in him Hence Observe That Christ and his Church doe mutually rest and repose one in another Behold his bed c. A Bed is for rest and sleep now Christ doth inhabite in the Saints as in 2 Cor. 6. I will dwell in them and walke in them He will dwell in the soule by his Spirit and the soule doth rest and repose in the beloved Now the Guard about this bed is described Threescore valiant men are about it of the valiant of Israel This guard is described 1. By the number the number is three score which is twice so many as David had for his ordinary guard as appears 2 Sam. 23. 13. 22. and this argues the double safety of all those with whom Christ resteth 2. This guard is described by the quallifications of those that watch and this is done two wayes First From accidents Internall Secondly Externall The internall is the fortitude of the Guarders expressed in the words strong and valiant which in the Originall is all one word The word in the Hebrew signifies prevailing strong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praevaluit invaluit insomuch as Gebber is sometimes turned a man as the Latines terme him vir of virago The Greeks often turne it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vir and sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homo man or mighty one Psal 18. 26. Man is called Gebber by the Hebrews because of his strength and valour and superiority as in 2 Sam. 22. 26. man is called Gibbor that is a strong Champion and a mighty man Psal 19. 6. So Nimrod was called Gibbor Genes 10. 8. that is mighty on the Earth Now further these are declared to be the valiant of Israel Israel signifies a prevailer with the strong God it was
in Christ hath beautified his beloved Spouse My love or my fellow-friend my Companion so named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pavit comedit med of feeding together and so participating each of others good or evill This title Christ often giveth to his Spouse in this Song as in Chap. 1. 15. 2. 10. 5. 2. c. The doubling of the word by an usuall Hebraisme implyes that shee was exceeding beautifull and eminently glorious it doth not onely set forth the vehemency of Christs affection and love towards his Spouse but also the excellency of the Church it selfe in that Christ can as it were find no words sufficient to expresse the same her beauty being so great both outward and inward and also excellent in both respects This beauty and fairnesse of the Church hath been spoken of in Chap. 1. 15. therefore I shall speake but briefly of it onely something to the present occasion of repetition The Church was called forth in the former Chapter to behold her Kings Coronation and Nuptialls and here is prevented of an Objection which secretly might be made on her part The Objection is this Should I one that am so poore and unworthy come into the presence of such a stately King as Christ who was typified by Solomon in respect of his glory This Objection Christ takes away in saying Behold thou art faire my love Hence Observe That the Saints have a peerlesse beauty and purity communicated to them from Jesus Christ By the communication of this beauty and grace they are the Jerusalem spoken of in Revel 21. 2. which comes downe from God out of Heaven prepared as a Bride trimmed for her husband and is free with her Children Gal. 4. 26. into the communion whereof there can really enter no uncleane thing neither whatsoever worketh abhomination or lies Revel 21. 27. By this grace the Saints are Temples of the holy Spirit the Tabernacle of God with men The Spouse of Christ is faire and the fairest grace is a transcendent good all the excellency of civility and morality is nothing in comparison of it The Church is faire in her head Christ being his mysticall body and therefore is of a pure composition made holy and gracious by the spirit of grace It will be Objected How can this be spoken of the Church here on Earth in which condition even the best have great deformities I Answer The Lord looks upon his Church not onely as shee is but also as he meanes to make her hereafter even all glorious and beautifull Againe he looks on her not onely as shee is in her selfe but as shee is in himselfe that is washed and cleansed from all impurity and also decked with his glory Thus we have the praise in generall now it followeth to consider of the praises in particular We have the praises of the Church in particular by describing a peerlesse or matchlesse woman from the face to the breast part He mentioneth seaven particulars the Eyes Haire Teeth Lips Temples Neck and Breast The number of seaven is often the number of perfection as appears Rev. 5. 6. where Christ is likened to a Lamb with seaven hornes and seaven eyes which are the seaven spirits of Grd. Now by the seaven parts thus enumerated are meant the manifold and plentifull measure of graces bestowed on the Saints they being made partakers of all heavenly blessings in Christ as the Apostle saith Hence Observe That the Saints have a compleat and full supply of all grace and beauty from Christ This is that for which the Apostle giveth thanks in behalfe of the Corinthians namely that they were enriched by Christ and came behind in no gift 1 Cor. 1. 5. 7. We must know that all the Saints are knit together by one spirit and doe make but one mysticall body in Christ 1 Cor. 12. 13. So then as there be in the naturall body of a man diverse Members which according to their severall gifts have diverse functions and operations so the holy Spirit ascribeth the like to the mysticall body as the Apostle sheweth at large 1 Cor. 12. Secondly Observe That the Saints are beautifull in all parts Christ doth particularize every part giving praise to every member That beauty must needs be very rare and excellent which ariseth from the comelinesse of all parts If one part be comely and another deformed then there is no perfect beauty but the Church justified and sanctified in Christ is glorious in all parts Now followeth the particular parts The first and second particulars doe lye in the following part of this verse The first uttering the state of her Eyes the second shewing the condition of her Locks Thou hast Doves eyes within thy Locks c. Now the eyes of the Spouse are here commended by comparing them to the eyes of Doves which are chast full cleare beautifull to looke upon and the like Some understand by these eyes the Pastors and Teachers of the Church because they are to give light to the whole body through the Heavenly and pure doctrine and so it may be taken here for in the old Testament the Prophets were called Seers 1 Sam. 9. 9. but I rather take it in this place that the eyes are the faith of the Saints for by faith they looke up to the Lord and behold things invisible Heb. 11. 27. And they have by faith the eyes of their understanding opened to know what is the hope of their calling Ephes 1. 18. Hence Observe That the eye of faith is very chast simple and beautifull in the eyes of Christ The Apostle tells us it is impossible to please God without faith Heb. 11. 6. Therefore with the eye of faith he is much delighted By faith the soule seeth him who is invisible Heb. 11. 27. The eye of faith hath respect to the holy one of Israel Isa 17. 7. And it doth observe the wayes of the Lord according to that saying in Prov. 23. 26. My Sonne give me thine heart and let thine eyes observe my wayes Who would not be glad to cast up such an eye to the Lord as he may be delighted withall as with an eye that is simple chast and beautifull The next clause followeth Within thy Locks Some read it from within or through thy Locks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inde niphil quod significat ligatus conjunctus Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per metaphoram atque id in pihel tantum de pilis eapitis barbae which are so called in the Hebrew of binding because womens locks are seemly and modestly bound up and covered The covering of women was a signe of their subjection to their Husbands 1 Cor. 11. It is also a signe of modesty and shamefastnesse Some would have the words signifie that the locks of Haire hang downe so as the eyes doe appeare from within them And others are of the mind that he saith Beside thy locks or as it were thy locks removed However we take it this is
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 VERS 17. I am come into my garden my Sister my Spouse I have gathered my myrrhe with my Spice I have eaten my honey-combe with my honey I have drunke my wine with my milke eate O friends drinke yea drinke abundantly O beloved THe effect of the Churches prayer was that Christ would accept from her the fruits of service praise and thanksgiving In this place he makes answer wherein wee may Observe First Christs condescending to his Churches request he is present in his garden and perfometh those Offices shee prayed for I am come into my garden Secondly A sweet compellation given to the Church My Sister my Spouse Thirdly Christ declareth the workes he doth being come into his garden receiveth the fruits with acceptation to himselfe I have gathered my myrrhe with my Spices I eate my honey-comb with my honey I dranke my wine with my milke Then Fourthly He inviteth others to the participation of this divine and magnificent banquet in saying Eate O friends drinke yea drinke abundantly O beloved I am come into my garden c. I am come or I have come but the Hebrews often use the time passed for the time present what is meant by garden you have already heard in verse 12. and 16. Now here is the gracious answer of Christ that his Church can no sooner pray for his presence but he saith I am come into my garden Now God is said to come into his garden when he manifests his presence there so the Lord is said to come downe to deliver his people out of Aegypt that is by the manifesting of power and wisedome in their deliverie Exod. 3. 7 8. and so the Lord is said to come downe to see the Tower of Babel Gen. 11. 5. that is he came in a manifestation of his judgement upon it So here when he saith I am come into my garden it is his manifesting of himselfe in grace and acceptation to make sweet discoveries of himself in the communication of all good things in keeping of a heavenly banquet of divine dainties wherein he expresses his own delight and the comfort and blessing of the Spouse Now in that these words are in answer to the prayer of the Church in the former verse Observe That God answers the desires of his owne Spirit in his Saints God doth sometimes heare and answer the naturall desires of men that pray or crie to him as creatures as the Ninivites and the Children and Beasts of that Citie for out of his mercie and goodnesse he makes his Sun to shine upon the just and unjust How much more will he answer the voice of his owne spirit when it shal prepare the heart to pray as it is in Psa 10. 17. Thou hast heard the desire of the humble thou wilt prepare their hearts thou wilt make thine care to heare So in Rom. 8. 26. The spirit helpeth our infirmities for wee know not what to pray for as we ought but the Spirit it selfe maketh intercession for us with groanings that cannot be uttered that is wee of our selves know not what to aske but the spirit reveales to us the will of God by its sweet manifestation of God which cannot so well be uttered by the flesh and the Spirit maketh intercession according to the will of God or according to God as the Greeke hath it and so asking According to his will he heareth us 1 Joh. 5. 14. Againe In that Christ is thus ready to come into his garden in a larger manifestation of love and grace then before and that upon the Churches invitation Hence observe Secondly That Christ doth more and more manifest himselfe to be present with his people upon their desires after him The Lord hath been alwayes present with his people in some appearance or other the Arke Tabernacle and Temple were all signes of his presence but his glorious presence in the flesh of Christ did exceed all the former shadows and after Christs departure he is present by the returns of his spirit and this presence hath with it life light comfort strength and all Thus the Lord doth reveale himselfe from grace to grace from glorie to glorie Lastly In that he saith I am come into my garden he declares how much delight he takes to appeare in his Saints and make his Tabernacle with men Hence observe Thirdly That Christ taketh pleasure in manifesting of himselfe in his Saints A man taketh much delight and pleasure in walking in his garden so doth Christ in making out of his presence in his garden of the Church wee have many scriptures tending this way as it is witten The Lord loveth the gates of Zion above all the
here is still life in the root The seed remains in them from whence it is that when the Spouse sleepeth her heart waketh and from hence it is that shee cannot lose the worke of God in her that she is borne of God who is immortall and unchangeable And it is written Every branch that beareth fruit he purgeth that it may beare more fruit John 15. No fruitfull branch shall be cut off Thirdly Observe That the Saints should as well acknowledge that which is good as that which is evill in their spirits It is common with some Christians to be ever complaining of that evill they see in themselves but very seldome acknowledge any of that good they have received whereas we ought to acknowledge all the good we have received to the praise of the giver Fourthly Observe That a Christian is what he is in spirit A believer is not to value himself acording to what he is in the outward man or in the flesh but as he is in the inward man or spirit So the Church values her selfe by the disposition and temper of her spirit My heart waketh thus hath the Spouse in few words set forth her estate according to flesh and spirit and now she setteth forth in the next place the great care and love of Christ who seeketh to awake and to raise her out of this dangerous sleep in these words It is the voyce of my beloved that knocketh saying open to me my Sister my Love my Dove my Vndefiled for my head is filled with dew and my locks with the drops of the night In the former part of the verse we heard of the Churches security of the flesh where she saith I sleep and yet she was not in such a dead sleep but her heart awoke her delight in Christ was not utterly lost It was like the sleep of the wise Virgins which slumbred as well as the foolish virgins yet had their Lamps trimmed and Oyle in them which the foolish had not Now Christ commeth to her to awake her by knocking shee notwithstanding her drousinesse was sensible of all his sweet words and allurements whereby he pressed her to open unto him saying Open to me my Sister my love my Dove my undefiled which is set forth by the sufferings of Christ in waiting for her returne For my head is filled with dew and my locks with the drops of the night All which aggravates her negligence and his patience in waiting for admission into her heart by his spirit In the words observe two things 1. The Churches discerning of Christs voyce 2. Christs carriage towards his Church First the Churches discerning of Christs voyce set downe in these words It is the voyce of my beloved Secondly we have Christs carriage towards his Church which is amplified 1. By a friendly compellation My Love my Dove my undefiled 2. By his action He knocks c. 3. By his suffering unworthy things for her sake For my head is filled with dew and my locks with the drops of the night It is the voyce of my beloved that knocks c. Christ useth good meanes to awaken his Spouse and to raise her up from that carnall security she was in and therefore he calleth her by his voyce and he no sooner speaks but she heareth it saying It is the voyce of my beloved c. She speaks as if it were one that being waked out of sleep and slumber should say that it was such or such a one that called or spake Many being so well acquainted with men that they can certainly as it were discerne them by their words Hence Observe That the Saints may discerne Christs voyce even in a sleepy condition Here the Spouse though she was sleepy and drousie yet her heart was so far awake that she discerned Christs voyce Christs Sheep are said To heare Christs voyce John 10. And to tast words by the eare as it is said Job 12. 11. they have a spirituall tast and relish with them The voyce of Christ is spirit and life and hath in it a self-discovering property it carries along with it it s owne evidence it hath such majesty and power such evidence and life in it that the Spouse cannot but heare and discerne it even in a sleepy and slumbring temper Secondly Observe That no temptation that befalls the Spouse can separate her affections from Christ She acknowledges Christ to be her Beloved still there remained so much conjugall amity and friendship though she was untoward sleepy and drousie that with a Spouse-like affection she saith It is the voyce of my beloved So that take a Saint at the worst condition when he is a sleep he loves Christ and le ts out the streames of his affections towards him Thus much for the Churches taking notice of Christs voyce we come to Christs carriage towards her which is set forth first by his action He knocketh c. It is the voyce of my beloved that knocketh saying open 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulsavit impetum fecit The Septuagi turns it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vrge◠and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulso unto me c. That knocketh or that beateth the word in the Hebrew fignifies to knock or beat vehemently to be very earnest or provoking In generall it is taken for any knocking but here for knocking at the door This doth intimate Christs earnestnesse for an entrance to come in and awake his Spouse And thus Christ is said to knock at the doore of the Church of Laodicea Revel 3. 19 20. Christ hath severall kinds of knocking 's as that of his word his mercy his Spirit and somtimes his Rod Mic. 6. 9. yea all the meanes that Christ useth to draw us nearer to himselfe as his works spirit word and the conscience too these are the knocking 's of Christ at our hearts Now Christ doth not onely knock but he is most earnest for an enterance saying Open unto me Here the heart is compared to the gates or doors of a City for as in Cities the strength of the City is in the gates there was their seats of justice in those days and there was Munition stored up for war so that open the gates to an enemy and you give him all So when Christ hath the heart he hath the whole man The heart is the way of entrance of God into the soul or into the whole man and hence it is said The Lord opened the heart of Lydia Acts 16. 14. That was it at which Christ knocked When God bestoweth his blessings on us he is said to open doors unto us as in Psa 78. 23 24. in Isa 45. 1 2 3. The Apostle calleth the grace of ministry The doore of utterance Col. 4. 3. So when we yield unto Christ and his Spirit and accept of his grace and the like it is to open the doore unto him as in Revel 3. 20. Now the knocking 's of Christ shew how earnest he is of enterance into
what an alteration it makes in men how far it changeth them from that which they were before downe goeth the power of the flesh where it commeth An example of it you may see in the Apostles of Christ how weake and how fearfull were they at Christs sufferings but after the holy Ghost came downe upon them in the day of Pentecost of a company of weake and trembling Lambs they became so many mighty Lyons they feared not the whole world So it is with all Saints they be heavy and lumpish and dull when the flesh hath the stroke and beareth the sway every small impediment is a hinderance and ministreth some excuse to keep them back and the excuses seem also to be reasonable but when the touch of the holy Spirit commeth that Christ put in his hand at the hole of the doore then there is a quicknesse a life and moving then nothing can let but they will seeke Christ It is a wonderfull change and alteration that the Lord makes in man when he putteth downe the flesh and raigneth himselfe by the power of his Spirit We remaine dull slow fearfull weake and negligent because we rest in our owne power so much and in the power of the spirit so little Object But some will say Doth not Christ dwell alwayes in the hearts of his people How then is it said that Christ knocketh to have them open unto him and let him in and they make excuses to put him off Or how is it then that he toucheth them with his spirit now which they had before Answ We must note that there be degrees of the measure of the gifts of the Spirit The Apostles had the spirit before Christs ascension but not in that measure as afterward so also Christ dwelleth in all the Saints even in those that have the least sparke of true light but he knoketh to have them open the doors of their hearts wider and to receive him after a more full manner And thus we have the Psalmist saying Lift up your heads yee gates and be ye lift up yee everlasting dooes and the King of glory shall come in Psal 24. we must set our hearts wide open that Christ may come in and reigne over us and wholly sway us by the Scepter of his Spirit Secondly Observe That Christ never so deserts his Spouse but leaves something behind him which makes her sensible of his absence and restlesse in her desires after him Hence the Spouse is troubled in spirit sorrow and calamity presently fell upon her when she faith My bowells were moved for him That is my heart was affectioned towards him all my inward affections and powers of my mind were moved with griefe and sorrow I was restlesse in my spirit after him nothing in the world would content me but the injoyment of my beloved and communion with him whom once I enjoyed with unspeakable delight These and such like affections was the Spouse moved withall The Spouse is not only affected inwardly in her mind but she is also stirred up to seeke after her beloved as appears in the following verse VERS 4. I rose to open to my beloved and my hands dropped with Myrrhe and my fingers with sweet smelling Myrrhe upon the handles of the lock THe Spouse stayeth not in bare motions of the mind as many have some touch off but they vanish againe but she ariseth to open the doore unto her beloved it is not now grievous to her to put on her Coat and to put her feet into the dirt being quickned by the Spirit of Christ In this Verse we have First a gracious action of the Spouse she ariseth to open to her beloved Secondly the grace that followeth this action her fingers drop pure Myrrhe c. I rose up to open c. or I my selfe rose up She is no more negligent and sluggish but active and stirring to open to her beloved she acts now because she is acted by the Spirit of Christ Hence Observe That the Saints are very active for Christ when they act in the power of the Spirit It s like the Spouse had much stirring with flesh and blood before but she was never able to arise and open to her beloved till she moved in the strength of the Spirit of Christ Christ tells his Disciples The flesh is weake but the spirit is strong and willing Nothing but the power of the spirit can make us open our hearts wide for Christ the King of glory to come in In the next words she magnifieth the graces of her beloved saying And my hands dropped with Myrrhe and my fingers with sweet smelling Myrrhe upon the handles of the lock She could touch nothing with her hands nor lay her fingers upon nothing where he had put in his hand but all did drop with Myrrhe even with pure Myrrhe for her meaning is this that her beloved did but put in his hand and yet he had left even by his touch such abundance of sweet graces that wheresoever she toucheth her hands drop with the same My hands dropped Myrrhe or the Oyle of Myrrhe which distilleth out of the Myrrhe tree What Myrrhe is hath been shewed before in Chap. 1. 13. She meaneth that Christ left such a plentifull and pleasant smell behind him that even she comming after his departure had such abundance of it as if she had such store of Myrrhe as would have made her hands to drop And my fingers with sweet smelling Myrrhe or passing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transivit myrrhe that is thin and pure myrrhe that is more fragrant and sweet by this passing or pure myrrhe is commended the excellency of Christs graces as that before the abundance of them This seemes to denote the sweet odour of her services that her longing and seeking after her beloved was acceptable with the Lord and of sweet smell in his nostrils for by her hands wee may understand her holy actions anointed with the oyle of myrrhe that is the spirit of Christ as the holy in the Sanctuarie was made of pure myrrhe which did presigure the same Exod. 30. 23. or wee may understand it of the grace of Christ which he left behinde him as a sweet odour to draw her to himselfe when he put in his hand at the hole of the doore which she is now sensible of Upon the handles of the lock that is those fleshly locks or barres which kept out Christ from entering which are now beaten downe by the power of the spirit and of those divine anointings of Christ her heart being anointed by Christ all those barres of opposition that the flesh with all its reason and wisedom are now beaten down and subdued so that Christ may freely enter and come in and take the whole command of all the affections of the soule and reigne as Lord and King this is the vertue and power of the Spirit Hence Observe First That the Spirit and its graces are very sweet and fragrant They are pleasant
and sweet and therefore compared here to myrrhe The graces and prayers of the Saints are said to be sweet as it is Revel 8. 4. Christ ming leth them with his owne sweet odours and so perfumes them before his Father The wicked are abhomination to the Lord because he abhorrs them their services and whatsoever in them is but the righteous man is his delight Prov. 15. 8. Christ will burne up sinne and consume all the drosse of his Saints and accept that which is sweet of his owne spirit in in them All the actions of the flesh are nothing but sinfull workes but the actions wrought by the hand of Christ the finger of God and power of Spirit these actions are sweet holy and gracious Secondly Observe That the sweetnesse of the Saints proceeds from Christs sweetnesse Christ first leaves myrrhe and the fingers of the Spouse drop myrrhe He was anointed with the Oyle of gladnesse above his fellows and out of the fulnesse of his divine annointings we receive grace for grace The head being anointed the oyle ranne downe to the skirts of Aarons garment wee have all from our head grace for his grace love for his love priviledge for his priviledge he is a sonne so are wee sonnes we are heires of heaven as he is heire of God all his dignities offices priviledges graces and preferrements are ours So that looke whatsoever grace or priviledge is in the head it descends downe to the Members who share with the head in every vertue so that all our graces are from his grace our life from his life our myrrhe from his myrrhe It followeth in the next verse VERS 5. I opened to my beloved but my beloved had withdrawne himselfe and was gone my soule failed when he spake I sought him but I could not finde him I called him but he gave me no answer HEre wee see the troubles and sorrows which befall the Spouse because of her former negligence and securitie Christ will not let her lye asleep on her bed of ease but will come to awaken her In the verse wee have First The action of the Spouse I opened to my beloved Secondly The discouragements of the Spouse and they are three First Christs leaving of her My beloved had withdrawne himselfe Secondly Her inward griefe and sorrow My soule failed c. Thirdly She had no answer notwithstanding all her seeking I sought him but he gave me no answer c. I opened or I my selfe opened to my beloved as before this noteth a further degree of grace in the Spouse that she did not only rise up but opened the doore giveth up the strength and power of heart and affections unto him willing that the everlasting King of glorie should come in and reigne there Hence Observe That gracious affections produce gracious actions Where there is the truth of affection it will discover it selfe in holy action after her affections were moved she presently openeth to her beloved The will minde and understanding guide the outward man therefore if these be touched and wrought upon it will quickly appeare in outward action as soone as her bowels were moved and that her fingers dropt myrrhe she shews the truth of her affection in opening unto and making after her beloved Thus much for the action of the Spouse her discouragements follow But my beloved had withdrawne himselfe Withdrawne or passed away to wit secretly and quietly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transivit particularly also putting up the great injurie of refusall that shee had offered him passed by to wit the doores and so went away The doubling of the complaint for his departure sheweth her passion and griefe in that she thought he had been at the doore when she opened but now he was gone she could not enjoy his presence and favour as formerly she had to her unspeakeable comfort This is strange that he calleth and knocketh when she was asleep and lay in her bed and now when she is risen out of her bed and openeth the doore to let him in he withdraweth himselfe and will not be seene her unkinde dealing did deserve this Hence Observe That Christ doth sometimes withdraw himselfe from his Saints according to their sense and apprehension So God did withdraw from Christ when he cryed out My God my God why hast thou forsaken me but yet at that time God was neere him and did uphold him by his power and so for the Saints such desertions as these proceed from love from him that doth withdraw himselfe he doth it of purpose for their good and that out of a singular love but seeing Christ doth alwayes dwell in the Saints how can it be said that he doth withdraw himselfe out of their sight especially when he hath made their hands to drop with myrrhe This is out of question that Christ is alwayes present in the souls of the faithfull and yet to their thinking and apprehension he seemeth to be absent He doth still support them by his power and spirit and yet they have not the lively and comfortable feeling of his presence which they desire and sometimes happily did enjoy Then the heart is troubled then they mourne then they seeke and call after him for shee saith My soule failed when he spake My soule went forth or it left me and was gone it failed and fainted within me I was as one without life even as one dead through feare and griefe The departure of the soule from the body is death she was now as it were in a swoone or halfe dead for the time Alas now shee is afraid that her unkinde dealing should cause him to forsake her Who is able to expresse the griefe and sorrow the godly soule hath when it seeketh to feele the consolation of Christ and he hideth his face True it is that the Spouse could not lament she could not open the doore seeking and calling after him unlesse he were present and did worke these things in her for all these things proceed from his grace but yet he doth seeme to be absent which makes her crye out my soule my strength my life my comfort is departed from me When he spake When he spake or while he was speaking or rather because of his Speech to me which I had neglected for however the Hebrew will beare both yet I thinke the latter most agreeable with the purpose of the Spouse which is to agravate her offence and also to shew the miseries that she fell into for so great neglect So the sence is My soule failed because of speech or for the words which he had used when he so lovingly called unto me as before in verse 2. saying Open unto me my sister my love my dove my undefiled for my head is full of dew c. Now when the Spirit had moved upon her heart and affections then she remembred the words of her beloved Hence Observe First That Christ's words makes after impressions in the hearts of the Saints though
apprehension of his presence Secondly Observe That Christ doth not long together hide his divine presence from his Spouse It is true he may veile himselfe for a while and withdraw his light and comfort from the soul though he take not away his love yet he may suspend the acts of it he may seem to frowne and to hide and ecclipse himselfe that the soul for a while looseth sence and feels not its owne happinesse Now when it is thus with a believer Christ is gone the comfort and assurance of his love is gone joy and love and delight and all is gone O how disconsolate and sad is the soul then this is very irksome to the soul that is indeared to Christ and desires his communion yet notwithstanding these things are but short Christ will not be long absent from his Saints his great delight and affection towards them will constraine him to manifest himselfe Joseph concealed himselfe for a while but he was much streightned in his spirit untill he had made himselfe knowne unto his brethren So it is with Christ he may keep at at a distance from his people for a while but it will not be long before he returne againe and manifest himselfe unto his Spouse Now followeth the end of Christs going downe into his Garden Viz. To feed in the Gardens to gather Lillies First Christs end in going downe into his Garden is to feed there that is to associate himselfe and communicate with his people in the graces of his owne spirit eating his owne pleasant fruits as in Chap. 4. 16. And also to Feast and refresh his people with divine things giving them of the heavenly Manna to eat and of the River of life to drinke he doth impart unto his Saints the graces of his spirit he doth refresh his Gardens Viz. All his particular Churches with all variety of Heavenly dainties Hence Observe That Christ doth associate himselfe with his people abundantly satisfying their souls with his sweetnesse He feeds in the Gardens by communicating of himselfe and his glory unto his Saints You may remember in Chap. 5. 1. Christ declares that he had eaten his honey with his honey-comb and here he feedeth in the Gardens The Prophet saith He shall seed his flock like a Shepheard he shall gather the Lambs with his armes and carry them in his bosome and shall gently lead those that are with young Isa 40. 11. So that Christ doth plentifully and sweetly and that with the greatest care that possible can be feed and refresh his people Another place paralell to this is in Ezek. 34. 14. I will feed them in good pastures upon the high Mountaines of Israel there shall their fold be there shall they lye in a good field in a fat pasture I will feed my slocke and cause them to lye downe saith the Lord God I will seeke that which was lost and bring back that which was driven away I will bind up that which was broken and strengthen that which is sicke and destroy the fat and the strong and feed them with judgement Here is store of all supply yea suitable supply for every want a fit salve for every soare Thus we see Christ doth feed in his Gardens he doth communicate himself his spirit and makes a comfortable supply to all our wants Secondly Christs end in going into his Garden is to gather Lillies that is to accept the sweet-smelling fruits of his owne graces growing in his Churches or to gather his people to himselfe which are as Lillies among thorns Christians are compared to Lillies for their purity and whitenesse being cleane through the word as the Apostle saith that is through Christ who is the word The Lillie as it is white and glorious so it is a very tall goodly plant therefore the Spouse is compared to it Other men are compared to thornes because they are noxious and hurtfull they are good for nothing but to cumber the ground and to be offensive and to be burned So the wicked are compared to such because they are hurtfull and offensive but the Saints are compared to Lillies for beauty and fairnesse Hence Observe That the Saints are beautifull persons Here they are compared to the glorious and beautifull Lillie God cloatheth Lillies of the field with excellent beauty their glory is brought into competition with Solomons whose glory came far short of the Lillies whitenesse and beauty and if God take care for Lillies will he not take care for you O yee of little faith Mat. 6. 29. Doth God care for Lillies that are to day and to morrow are cast into the Oven and shall he not care for these living holy Lillies Yes undoubtedly he will Christs argument is undeniable he that puts such a beauty upon the poore plants that flourish to day in the morning and wither before night he that puts such beauty upon the grasse of the field will he not put more excellency upon his Saints Without question he will The Saints are as faire and much fairer in Gods eye then all the Lillies of the field The Church is said to be cloathed with the Sun in Revel 12. 1. That is she was cloathed with God and with Christ with the Spirit with the white robes of his righteousnesse and therefore she must needs be glorious And the Armies in Heaven which are the Saints that follow Christ are said to be Cloathed in fine linnen white and cleane Rev. 19. 14. The Saints are a chosen people to be holy and without blame before him in love Ephes 1. 4. God looks upon the Saints without blame not as concerning the flesh and the carnall mind which is enmity against God but according to the Spirit and the new man which is created of God after his owne image And thus Christ is said To wash and cleanse his Church by the washing of water and the word that he might present it to himselfe a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Ephes 5. 26 27. This is the pure holy and glorious condition of the Spouse The Saints are Lillies being cloathed with the white Garments of Christs righteousnesse not having any naturall or fleshly glory of their owne The whitenesse and purity of the Saints is borrowed as the Moone borrows all her light from the Sunne so the Saints derive their glory and excellency from Christ Lastly in that she saith the end of Christs going into his Garden is to gather Lillies Hence Observe That Christ doth graciously accept of the fruits of his owne Spirit Christ planteth a Vineyard and delighteth to eat the fruit thereof and so in Chap. 4. 16. Let my beloved come in and eat his pleasant fruits That is let him accept of and partake of all the fruits of his owne spirit fruits of union and fruits of communion when Christ becomes as a dew upon Israel Israel becomes his pleasant plant and is found to be fruitfull in
a glorious Citie and a silver Palace built upon her Secondly Her Breasts are as Towers Thirdly That she found favour in his sight I am a wall I am or I became a wall that is I grew up and increased in the faith and knowledge of Christ for although the Church of the Jewes were the Citie of God before yet now farr more large by the multitude and glorie of the Gentiles comming in and being made one body with her in Christ but why doth not the Spouse say she is a wall seeing it was spoken of her little Sister but she saith I am a wall The reason is that as they are severall parts they are called Sisters yet in Christ joyned in one they be but one Church Hence Observe That all the Saints make but one body Christ is made up of all Saints and the body is not compleat till all the Saints are brought in so here her little Sister is her selfe being joyned to her in Christ so in that respect she saith I am a wall I my selfe am that glorious City that heavenly Pallace the Pallace of the great King So what glorie or priviledge belongs to the whole Church every particular Member may apply it to himselfe for what belongs to one belongs to all and what appertaines to the whole belongs to every Member and therefore the Church of the Jewes doth appropriate the glorie of the Gentiles to her selfe as being interested in it The second thing then is that Her breasts are as Towers Her Breasts now are fashioned as it is in Ezek. 16. 7. now there is nourishment in me to nourish all my Children as if she had said The similitude of Towers noteth the strength power and glorie of the administration of the Gospell Hence Observe First That the Spouse is glorious in her spirituall administration of the Gospell It is her spirituall ministry that giveth the spirituall milke whereby her Children are nourished Now the breasts of the Spouse are like Towers there is milke to nourish great multitudes of Children for when the word of the Lord went forth from Jerusalem and the Law out of Zion unto the mighty Nations according as the Prophets foretold it should come to passe the Lord gave great gifts of the Spirit and great light in the knowledge of divine mysteries whereby the Saints were raised up in the knowledge of God and Christ So that in the ministrie of the Gospell the breasts of the Spouse were like great high Towers Secondly Observe That faith seeketh things to come as if they were present For here long before the Gentiles were made a Church the Spouse saith I am a wall and my breasts like Towers Wee may see the same in David in Psal 60. 6 7. God hath spoken in his holinesse saith he I will rejoyce I will divide Shechem and mete out the valley of Succoth gilead is mine and Manasseth is mine c. yet though David thus spoke he had not these in possession but was kept out of them yet he acconnts them all his as in possession and why because God had spoken in his holmesse he enjoyed them by faith in the promise and so did the Spouse here when she saith I am a wall c. The last thing followeth wherein the Spouse doth glorie Then was I in his eyes as one that found favour HEre the Spouse acknowledgeth not only that she was a glorious Citie and that she was glorious in her ministrie andd divine nourishment but also in favour and peace with comfort and joy in the holy Ghost Then shall I be in his eyes that is in his judgement or esteeme the eye being the instrument to conveigh things to the understanding here it is put for the understanding it selfe she therefore putteth the eye for the judgement that Christ will have of her As one that found favour It is in the Hebrew as one that findeth peace that is very deare and precious full of delight and contentment for even as that man that hath lived in long and great disquietnesse not withstanding seeking for peace and finding it at length hath obtained his heats delight and joy yea that which he prefers above al other enjoyments so it was with the Spouse and in effect the meaning is when the Gentiles should come in multitudes and be added to the Church when she should be so glorious in the ministry of the Gospell the knowldge of Christ should be spread abroad she should be filled with divine nourishment this should fill her with favour and in ward peace she should be filled with the sweet evidences of divine glorie Hence Observe The more fellowship wee have with Christ the more divine peace wee have For here the Spouse saith when the Gentiles shall grow up to a full body I shall grow up with them then shall I enjoy that quietnesse and blessednesse of Spirit for which now I long and labour for Wee in our naturall or fleshly condition are enemies to God Rom. 5. 10. But being justified by faith wee have peace with God through our Lord Jesus Christ Rom. 5. 1. This is the peace of the Spirit which directeth the hearts and minds of the Saint through Jesus Christ Phil. 4. 7. The Soule is only at rest and quietnesse in the bosome of God in the light and knowledge of him in the assurance and evidence of divine love so The worke of righteousnesse is peace and the effect of righteousnesse quietnesse and assurance for ever Isa 32. 17. It followeth VERS 11 12. Solomon had a Vinyard at Baal-hamon and let out the Vineyard unto keepers every one for the fruit thereof was to bring a thousand pieces of silver My Vineyard which is mine is before me thou O Solomon must have a thousand and those that keep the fruit thereof two hundred NOW wee come to the second thing which is the comparison between Solomons Vineyard and Christs Vineyard The Spouse is called a Vine and a Vineyard and so the comparison is made betweene her and annother Vineyard As Solomon did exceed in all his glorie and pompe so all things that he had did in their kind excel His Vinyard in Baal-hamon was a most excellent fruitfull Vineyard and of high account but Christs Vineyard did farre excell it The comparison here is drawne betweene Christs Vineyard and Solomons and there is first a similitude or likenesse Secondly There is a dissimilitude or unlikenesse betweene them First The similitude is 1. Solomon had a Vineyard so had Christ 2. Solomons Vineyard was fruitfull so was Christs as fruitfull as ever Solomons was 3. Solomon had a care of his Vineyard he let it out to Keepers so had Christ as much and more care over his for he kept it in his owne hand My Vineyard is before me saith he Bt then Secondly The dissimilitude is First Solomon could not keepe and dresse his vineyard himselfe but Christ keeps his in his own hand Secondly Solomon received not all the benefit and fruit of
there is not only abundance but a redundancy and overflowing of all good things Christ is able yea is willing to doe for us farre more abundantly then wee are able to thinke or speake Ephes 3. 20. Christ doth not bestow some small measure of grace life peace c. on his people but he gives it in abundance It followeth O friends O beloved Christ out of the abundance of his affections doth multiply new titles for his Spouse calling her friend and beloved They that doe his commandements are his friends Joh. 15. 14. Abraham is called the friend of God Isa 41. 8. friendship is the sweetnesse and strength of love therefore he addeth O beloved so plentifull and kind hearted is the Lord that he cannot keep his joy within himselfe but stirreth up his friends and companions to eat and drinke and rejoyce with him Those good things that neither eye hath seene nor eare heard that are above our reach to conceive of are for those that love him 1 Cor. 2. 9. Now in that Christ doth invite his Spouse to this heavenly banquet by new Titles of love and friendship Hence Observe That there is sweet love and friendship between Chaist and his Saints All kinds of love and friendship meet in Christ towards his Spouse and so againe in the Spouse towards him here is the friendship of all relations in the world as of husband brother friend c. here is a free opening his bosome to the Saints and they againe opening of their hearts to him Here 's mutuall delight in one anothers good and happinesse Christ is much delighted in all the good and hapinesse of the Spouse and she is as much delighted in the happinesse and glorie of Christ So much for the fourth Chapter CANTICLES CHAP. V. VERS 1 2 3 4 5 6. I sleep but my heart waketh it is the voyce of my Beloved that knocketh saying open to me my Sister my Love my Dove my Vndefiled for my head is filled with dew and my locks with the drops of the night I have put off my Coat how shall I put it on I have washed my Feet how shall I defile them My Beloved put in his hand by the hole of the Door and my bowells were moved for him I rose up to open to my Beloved and my hands dropped with Myrrhe and my fingers with sweet smelling Myrrhe upon the handles of the lock I opened to my Beloved but my Beloved had withdrawne himselfe and was gone My soule failed when he spake I sought him but I could not find him I called him but he gave me no answer The Watchmen that goe about the City found me they smote me they wounded me the keepers of the walls tooke away the Veile from me WEE had in the former Chapter almost nothing but the praises and commendations which Christ giveth to his Church so highly and with so many speeches doth he magnifie and extoll her beauty and her glory and excellency Here in this Chapter we have another manner of song even an accusing and a bewailing Song for here shee accuseth her self and bewaileth her owne unkindnesse and undutifullnesse which she shewed to her most kind and loving Spouse reporting also the great affliction and calamity that came upon her by that meanes And after all this we have the meanes whereby shee recovers her selfe againe In this Chapter observe two things First a complaint of the Spouse which she maketh accusing her selfe for some negligences towards her beloved and this is contained in the six first Verses Wherein also there are two especiall matters delivered unto us First an open acknowledgment of her offence committed Vers 1 2 3 4. Secondly a recitall of the miseries that fell upon her by meanes of her neglect Vers 5 6. The second thing set forth unto us in this Chapter is a familiar parly had betweene the Spouse and such as were her friends and acquaintance who demanding some questions of her the Church instructeth them concerning the state dwelling and mutuall fellowship that is betwixt her and Christ This matter beginneth at Vers 7. and reacheth to the end of the Chapter The questions with the answers thereto concerne two things 1. There is something demanded about Christ himselfe in Vers 8. whereunto there is a large answer beginning at the 9. Vers and holdeth to the 15. wherein the Spouse doth set forth her beloved by many elegant expressions the issue whereof was that the daughters of Jerusalem became likewise enamour'd with him and therefore question the place of his abode the question being contained in Vers 16. and the answer in the two last verses the occasion both of the one and of the other was that vehement charge that the Spouse giveth her friends in the seaventh verse both concerning Christ himselfe and the place where they should find him The first thing that offers it selfe to our consideration is the Churches complaint accusing of her selfe saying I sleep but my heart waketh c. Here is a description of the Churches temptation which is worldly drowsinesse and security wherein to the godly sometimes fall She had enjoyed a comfortable intercourse with Christ but now she falleth into a deep temptation from the strength and prevalency of corruption Hence Observe in the generall That the Spouse is not alwayes in one and the same temper It was not long agoe that the Spouse was in a sweet lovely gracious temper and now on the suddaine shee falls into a fit of drousinesse and security Thus it was with Abraham somtimes strong in faith and somtimes fearfull as when he denyed his wife David was somtimes full of confidence and boldnesse triumphing in the Lord saying Whom shall I feare And somtimes againe I shall one day fall by the hand of Saul So Peter somtimes confident and againe somtimes overcome with feare But to come to the words in particular I sleep but my heart waketh The words containe 1. A Confession I sleep 2. An acknowledgement But my heart waketh These words declare a two-fold condition of the Spouse The one is a sleepy drowsie estate which proceedeth from the flesh and unregenerate part the other a waking or watchfull condition which proceedeth from the spirit of Christ within her I sleep or I sleeping as it is in the Originall these are the words of the Spouse declaring what befell her in the night season while she slept The sleep of the body is a deading and benuming of the outward sences insomuch that it is the very image of death and it is dangerous because when man sleepeth his enemy watcheth as in the parable of the seed When the husbandman slept the envious man sowed Tares Matth. 13. 25. Now we must consider here three things especially 1. What this sleep is 2. Whence it proceedeth 3. What the effects thereof be 1. We cannot understand this of a bodily or naturall sleep for the Spouse is considered according to her heavenly and spirituall birth and therefore must
needs be meant of a spirituall slumber even a drousinesse in the heart and minde touching Heavenly things 2. As naturall sleep proceedeth from wearinesse and want of spirits or from sloathfullnesse and want of exercise so spirituall sleep ariseth from want of exercise in spirituall things and from a spirituall wearinesse that comes from the too much expence of the strength of the soule upon matters of the world So that spirituall slumber is from the fleshly part and the remnants of the old man remaining in the godly The flesh saith the Apostle lusteth against the spirit and the spirit is against the flesh and these are contrary the one to the other so that yee cannot doe the things that yee would Gal. 5. 17. When the flesh doth much prevaile then there is a damping of the spirituall graces even as it were a slumber that falleth upon the mind 3. The effects of sleep is deadnesse and darknesse men when they sleep love to be in the darke there is also a cessation of joy and delight of all activity and the like so in a Christians spirituall sleep faith hath not its full and lively operation love sheweth not her zeale and heate the joy and activity of the soule is much decayed c. Now though sleep be often meant in Scripture in a good sence for the repose and rest that the Saints have in God Psal 3. 5. Psal 4. 8. yet here and in many other places it signifieth neglect of holinesse and spirituall security and drowsinesse as in Isa 56. 10. Rom. 13. 11. 1 Thess 5. 6 7. This sleep proceedeth from affliction or wearinesse as in Luke 22. 45. Isa 5. 27. The Spouse having eaten and dranke largely of Christs dainties begins to be negligent being pressed thereunto by the remnants of the flesh she gave place to this carnall ease and drousinesse Hence Observe First That the Spouse of Christ is ingenuous to lay open her owne defects We have large examples of this in David and Paul with many other eminent persons in Scripture Herein the Saints yield unto God his chiefe prerogatives as the honour of his power and authority over us his wisedome in knowing our secrets and his mercy in sparing of us and the like Secondly Observe That the Spouse of Christ may sometimes fall into a spirituall languor Sometimes weaknesse and drowsinesse may overtake the most eminent Saints as Solomon David Peter and the rest The flesh that is alwayes opposed to the spirit may somtimes for a season prevaile as to sleepinesse and distemper And this the Apostle testifieth in Rom. 7. 14. when he saith The Law is spirituall but I am carnall sold under sin That is the Law requires a heavenly life and disposition But I am carnall in part or in regard of the remainders of flesh that are in me so that the godly themselves in respect of some weaknesse that is yet remaining in them may be called carnall sold under sin not willingly but as one that is yet detained though his ransome be paid But we must note here that the Spouse was not in such a dead sleep as that she was without any life or stirring at all though there be flesh opposing the spirit yet there is spirit opposing the flesh and therefore she doth not onely confesse her defect but also acknowledge her life and excellency by adding But my heart waketh My heart waketh or watcheth that is is lively and active still meaning thereby that howsoever she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vigilavit excitatus fuit overtaken in the outward man or corruption of flesh and of the members thereof yet she could not but in her heart and spirituall affections thinke upon her head and Spouse The heart is taken for the whole soule for the understanding will men ory and affections so it includeth all the powers of the soule The Apostle calleth it the inward man the spirit or regenerate man opposed to the flesh or outward man Rom. 2. 28 29. This flesh and spirit lusteth oue against another even in the Saints as the Apostle saith Gal. 5. 17. And when the spirit is willing the flesh is weake Mat. 26. 41. So then in that the Spouse saith My heart waketh it signified that though she had given her selfe to fleshly case and security yet her heart and spirit was otherwise disposed The heart is the last part which liveth and moveth in the body and in it life and sence first beginneth and therefore it is the most principal part it is like Primum mobile inter sphaeras the first spheare celestiall which is moved and by it others are moved It is like the Sunne among the Planets which by its lustre giveth light unto the rest it is like the Center from which the lines are first defixed and derived from it to the circumference all the lines being deducted are of equall distance But here by the heart is not understood the substance but the quality of the heart where David saith Create in me a new heart Psal 51. 10. We must not understand it of the substance for that is still the same but the quality of the heart with its integrity But now the Church maketh a difference between her selfe and her heart as if her selfe and her heart were not the same where she saith I sleep she speaketh in the person of her outward man of the flesh not of the spirit but where she speaketh of her heart she speaketh of her inward man there was readinesse of spirit Hence Observe First That there is an antithesis or contrariety betweene the flesh and the spirit in the Saints The Saints have a fleshly backwardnesse but there is still a readinesse of spirit but the outward man which is flesh perisheth but the inward man that is spirit is renewed day by day So the Apostle comparing himselfe with himselfe is not himselfe where he saith I am carnall sold under sin for in me that is in my flesh there dwelleth no good but I allow not that which I doe I find a law in my members rebelling against the law of my mind There the flesh sleepeth But to will is present with me and I delight in the Law of God there is the inward man or the spirit waking Secondly Observe That the Saints cannot fall from grace Though they sleep yet their heart is awake The work of the new birth or Spirit can never be quite put out or extinguished The Saints may many times fall into great security but yet the heart waketh there remaineth somewhat within the sleep is not deadly The Prophet Isaiah speaking of the Church and Saints of God saith It shall be as a Tree as an Oake whose substance is in them when they cast their leaves Isa 6. 13. This is also testified by the Apostle John where he saith Whosoever is borne of God sinneth not for his seed remaineth in him neither can he sin because he is borne of God 1 John 3. 9. So that