Owen, Of Communion With God, File 12
(... continued from File 11)
Chapter 4. Of communion with Christ in a conjugal relation
in respect of consequential affections - His de-
light in his saints first insisted on, Isa. 62:
5; Cant. 3: 11 Prov. 8: 21 - Instance of Christ's
delight in believers - He reveals his whole heart
to them, John 15: 14, 16; himself, 1 John 14: 21;
his kingdom; enables them to communicate their
mind to him, giving them assistance, a way, bold-
ness, Rom. 8: 26, 27 - The saints delight in
Christ; this manifested Cant. 2: 7; 8: 6 - Cant.
3: 1-5, opened
- Their delight in his servants and ordinances of
worship for his sake.
The communion begun, as before declared, between Christ
and the soul, is in the next place carried on by suitable
consequential affections, - affections suiting such a
relation. Christ having given himself to the soul, loves the
soul; and the soul having given itself unto Christ, loveth him
also. Christ loves his own, yea, "loves them to the end," John
13: l; and the saints they love Christ, they "love the Lord
Jesus Christ in sincerity," Eph. 6: 24.
Now the love of Christ, wherewith he follows his saints,
consists in these four things: - I. Delight. 2. Valuation. 3.
Pity, or compassion. 4. Bounty. The love, also, of the saints
unto Christ may be referred to these four heads: - Delight;
Valuation; Chastity; Duty.
Two of these are of the same kind, and two distinct; as is
required in this relation, wherein all things stand not on
equal terms.
I. The first thing on the part of Christ is delight.
Delight is the flowing of love and joy, - the rest and
complacence of the mind in a suitable, desirable good enjoyed.
Now, Christ delights exceedingly in his saints: "As the
bridegroom rejoiceth over the bride, so shall thy God rejoice
over thee," Isa. 62: 5. Hence he calleth the day of his
espousals, the day of the "gladness of his heart," Cant. 3:
11. It is known that usually this is the most unmixed delight
that the sons of men are in their pilgrimage made partakers
of. The delight of the bridegroom in the day of his espousals
is the height of what an expression of delight can be carried
unto. This is in Christ answerable to the relation he takes us
into. His heart is glad in us, without sorrow. And every day
whilst we live is his wedding-day. It is said of him, Zeph. 3:
17, "The Lord thy God in the midst of thee" (that is, dwelling
amongst us, taking our nature, John 1: 14) "is mighty; he will
save, he will rejoice over thee with joy; he will rest in his
love, he will joy over thee with singing;" which is a full
description of delight, in all the parts of it, - joy and
exultation, rest and complacence. "I rejoiced," saith he, "in
the habitable parts of the earth, and my delights were with
the sons of men," Prov. 8: 31. The thoughts of communion with
the saints were the joy of his heart from eternity. On the
compact and agreement that was between his Father and him,
that he should divide a portion with the strong, and save a
remnant for his inheritance, his soul rejoiced in the thoughts
of that pleasure and delight which he would take in them, when
he should actually take them into communion with himself.
Therefore in the preceding verse it is said he was by him as
"'amon", say we, "As one brought up with him," "alumnus;" the
LXX render it "harmodzousa", and the Latin, with most other
translations, "cuncta componens," or "disponens". The word
taken actively, signifies him whom another takes into his care
to breed up, and disposeth of things for his advantage. So did
Christ take us then into his care, and rejoiced in the
thoughts of the execution of his trust. Concerning them he
saith, "Here will I dwell, and here will I make my habitation
for ever." For them has he chosen for his temple and his
dwelling-place, because he delighteth in them. This makes him
take them so nigh himself in every relation. As he is God,
they are his temple; as he is a king, they are his subjects, -
he is the king of saints; as he is a head, they are his body,
- he is the head of the church; as he is a first-born, he
makes them his brethren, - "he is not ashamed to call them
brethren."
I shall choose out one particular from among many as an
instance for the proof of this thing; and that is this: -
Christ reveals his secrets, his mind, unto his saints, and
enables them to reveal the secrets of their hearts to him, -
an evident demonstration of great delight. It was Samson's
carnal delight in Delilah that prevailed with him to reveal
unto her those things which were of greatest concernment unto
him; he will not hide his mind from her, though it cost him
his life. It is only a bosom friend into whom we will unbosom
ourselves Neither is there, possibly, a greater evidence of
delight in close communion than this, that one will reveal his
heart unto him whom he takes into society, and not entertain
him with things common and vulgarly known. And therefore have
I chose this instance, from amongst a thousand that might be
given, of this delight of Christ in his saints.
He, then, communicates his mind unto his saints, and unto
them, only; - his mind, the counsel of his love, the thoughts
of his heart, the purposes of his bosom, for our eternal good,
- his mind, the ways of his grace, the workings of his Spirit,
the rule of his sceptre, And the obedience of his gospel. All
spiritual revelation is by Christ. He is "the true Light, that
lighteth every man that comes into the world," John 1: 9. He
is the "Day-spring," the "Day-star," and the "Sun;" so that it
is impossible any light should be but by him. From him it is
that "the secret of the Lord is with them that fear him, and
he shows them his covenant," Ps. 25: 14; as he expresses it at
large, John 15: 14, 15, "Ye are my friends, if ye do
whatsoever I command you. Henceforth I call you not servants;
for the servant knoweth not what his lord does: but I have
called you friends; for all things that I have heard of my
Father I have made known unto you." He makes them as his
friends, and useth them as friends, - as bosom friends, in
whom he is delighted. He makes known all his mind unto them;
every thing that his Father has committed to him as Mediator
to be revealed, Acts 20: 24. And the apostle declares how this
is done, 1 Cor. 2: 10, 11, "God has revealed these things unto
us by his Spirit; for we have received him, that we might know
the things that are freely given us of God." He sends us his
Spirits as he promised, to make known his mind unto his
saints, and to lead them into all truth. And thence the
apostle concludes, "We have known the mind of Christ," verse
l6; "for he useth us as friends, and declareth it unto us,"
John 1: 18. There is not any thing in the heart of Christ,
wherein these his friends are concerned, that he does not
reveal to them. All his love, his good-will, the secrets of
his covenant, the paths of obedience, the mystery of faith, is
told them.
And all this is spoken in opposition to unbelievers, with
whom he has no communion. These know nothing of the mind of
Christ as they ought: "The natural man receiveth not the
things that are of God," 1 Cor. 2: 14. There is a wide
difference between understanding the doctrine of the Scripture
as in the letter, and a true knowing the mind of Christ. This
we have by special unction from Christ, 1 John 2: 27, "We have
an unction from the Holy One, and we know all things," 1 John
2: 20.
Now, the things which in this communion Christ reveals to
them that he delights in, may be referred to these two heads:
- 1. Himself 2. His kingdom.
1. Himself. John 14: 21, "He that loveth me shall be loved
of my Father; and I will love him, and will manifest myself
unto him;" - "manifest myself in all my graces, desirableness,
and loveliness; he shall know me as I am, and such I will be
unto him, - a Saviour, a Redeemer, the chiefest of ten
thousand." He shall be acquainted with the true worth and
value of the pearl of price; let others look upon him as
having neither form nor comeliness, as no way desirable, he
will manifest himself and his excellencies unto them in whom
he is delighted, that they shall see him altogether lovely. He
will vail himself to all the world; but the saints with open
face shall behold his beauty and his glory, and so be
translated into the image of the same glory, as by the Spirit
of the Lord, 2 Cor. 3: 18.
2. His kingdom. They shall be acquainted with the
government of his Spirit in their hearts; as also with his
rule and the administration of authority in his word, and
among his churches.
(1.) Thus, in the first place, does he manifest his
delight in his saints, - he communicates his secrets unto
them. He gives them to know his person, his excellencies, his
grace, his love, his kingdom, his will, the riches of his
goodness, and the bowels of his mercy, more and more, when the
world shall neither see nor know any such thing.
(2.) He enables his saints to communicate their mind, to
reveal their souls, unto him, that so they may walk together
as intimate friends. Christ knows the minds of all. He knows
what is in man, and needs not that any man testify of him,
John 2: 25. He searcheth the hearts and trieth the reins of
all, Rev. 2: 23. But all know not how to communicate their
mind to Christ. It will not avail a man at all that Christ
knows his mind; for so he does of every one, whether he will
or no; - but that a man can make his heart known unto Christ,
this is consolation. Hence the prayers of the saints are
incense, odours; and those of others are howling, cutting off
a dog's neck, offering of swine's blood, - an abomination unto
the Lord. Now, three things are required to enable a man to
communicate his heart unto the Lord Jesus: -
[1.] Assistance for the work; for of ourselves we cannot
do it. And this the saints have by the Spirit of Jesus, Rom.
8: 26, 27, "Likewise the Spirit also helpeth our infirmities:
for we know not what we should pray for as we ought; but the
Spirit itself maketh intercession for us with greenings which
cannot be uttered. And he that searcheth the hearts knoweth
what is the mind of the Spirit, because he maketh intercession
for the saints according to the will of God." All endeavours,
all attempts for communion with God, without the supplies of
the Spirit of supplications, without his effectual working in
the heart, is of no value, nor to any purpose. And this
opening of our hearts and bosoms to the Lord Jesus is that
wherein he is exceedingly delighted. Hence is that
affectionate call of his unto us, to be treating with him on
this account, Cant. 2: 14, "O my dove, that art in the secret
places of the stairs, let me see thy countenance, let me hear
thy voice; for sweet is thy voice, and thy countenance is
comely." When the soul on any account is driven to hide
itself, - in any neglected condition, in the most unlikely
place of abode, - then does he call for this communication of
itself by prayer to him; for which he gives the assistance of
the Spirit mentioned.
[2.] A way whereby to approach unto God with our desires.
This, also, we have by him provided for us, John 14: 5, 6,
"Thomas saith unto Jesus, Lord, we know not whither thou
goest; and how can we know the way? Jesus saith unto him, I am
the way; no man comes unto the Father, but by me." That way
which we had of going unto God at our creation is quite shut
up by sin. The sword of the law, which has fire put into it by
sin, turns every way, to stop all passages unto communion with
God. Jesus Christ has "consecrated a new and living way" (for
the saints) "through the vail, that is to say, his flesh,"
Heb. 10: 20. He has consecrated and set it apart for
believers, and for them alone. Others pretend to go to God
with their prayers, but they come not nigh him. How can they
possibly come to the end who go not in the way? Christ only is
the way to the throne of grace; none comes to God but by him.
"By him we have an access in one Spirit unto the Father," Eph.
2: 18. These two things, then, the saints have for the opening
of their hearts at the throne of grace, - assistance and a
way. The assistance of the Spirit, without which they are
nothing; and the way of Christ's mediation, without which God
is not to be approached unto.
[3.] Boldness to go unto God. The voice of sinners in
themselves, if once acquainted with the terror of the Lord,
is, - "Who among us shall dwell with the devouring fire? who
among us shall dwell with everlasting burnings?" Isa. 33: 14.
And no marvel; shame and trembling before God are the proper
issues of sin. God will revenge that carnal, atheistical
boldness which sinners out of Christ do use towards him. But
we have now "boldness to enter into the holiest by the blood
of Jesus, by a new and living way, which he has consecrated
for us) through the vail, that is to say, his flesh: and
having an high priest over the house of God, we may draw near
with a true heart, in full assurance of faith," Heb. 10: 19,
20. The truth is, such is the glory and terror of the Lord,
such the infinite perfection of his holiness, that, on clear
sight of it, it will make the soul conclude that of itself it
cannot serve him; nor will it be to any advantage, but add to
the fierceness of his destruction, once to draw nigh to him.
It is in Christ alone, and on the account alone of his
oblation and intercession, that we have any boldness to
approach unto him. And these three advantages have the saints
of communicating their minds unto the Lord Christ, which he
has provided for them, because he delights in them.
To touch a little by the way, because this is of great
importance, I will instance in one of these, as I might in
every one, that you may see the difference between a spiritual
revealing of our minds unto Christ in this acceptable manner,
and that praying upon conviction which others practice; and
this shall be from the first, - namely, the assistance we have
by the Spirit.
1st. The Spirit of Christ reveals to us our own wants,
that we may reveal them unto him: "We know not what we should
pray for as we ought," Rom. 8: 26; no teachings under those of
the Spirit of God are able to make our souls acquainted with
their own wants, - its burdens, its temptations. For a soul to
know its wants, its infirmities, is a heavenly discovery. He
that has this assistance, his prayer is more than half made
before he begins to pray. His conscience is affected with what
he has to do; his mind and spirit contend within him, there
especially where he finds himself most straitened. He brings
his burden on his shoulders, and unloads himself on the Lord
Christ. He finds (not by a perplexing conviction, but a holy
sense and weariness of sin) where he is dead, where dull and
cold, wherein unbelieving, wherein tempted above all his
strength, where the light of God's countenance is wanting. And
all these the soul has a sense of by the Spirit, - an
inexpressible sense and experience. Without this, prayer is
not prayer; men's voices may be heard, but they speak not in
their hearts. Sense of want is the spring of desire; -
natural, of natural; spiritual, of spiritual. Without this
sense given by the Holy Ghost, there is neither desire nor
prayer.
2dly. The expressions, or the words of such persons, come
exceeding short of the labouring of their hearts; and
therefore, in and after their supplications, "the Spirit makes
intercession with sighs and groans that cannot be uttered."
Some men's words go exceedingly beyond their hearts. Did their
spirits come up to their expressions, it were well. He that
has this assistance can provide no clothing that is large and
broad enough to set forth the desires of his heart; and
therefore, in the close of his best and most fervent
supplications, such a person finds a double dissatisfaction in
them: - 1. That they are not a righteousness to be rested on;
that if God should mark what is in them amiss, they could not
abide the trial. 2. That his heart in them is not poured out,
nor delivered in any proportion to the holy desires and
labourings that were conceived therein; though he may in
Christ have great refreshment by them. The more they [saints]
speak, the more they find they have left unspoken.
3dly. The intercession of the saints thus assisted is
according to the mind of God; that is, they are guided by the
Spirit to make requests for those things unto God which it is
his will they should desire, - which he knows to be good for
them, useful and suitable to them, in the condition wherein
they are. There are many ways whereby we may know when we make
our supplications according to the will of God. I shall
instance only in one; that is, when we do it according to the
promise: when our prayers are regulated by the promise, we
make them according to the will of God. So David, Ps. 119: 49,
"Remember the word upon which thou hast caused me to hope." He
prays, and regulates his desire by the word of promise wherein
he had trusted. But yet, men may ask that which is in the
promise, and yet not have their prayers regulated by the
promise. They may pray for what is in the promise, but not as
it is in the promise. So James says some "ask and receive not,
because they ask amiss, that they may spend it on their
lusts," chap. 4: 3. Though the things which God would have us
ask be requested, yet if not according as he would have us do
it, we ask amiss.
Two things are required, that we may pray for the things
in the promise, as they are in the promise: -
(1st.) That we look upon them as promised, and promised in
Christ; that is, that all the reason we have whence we hope
for attaining the things we ask for, is from the mediation and
purchase of Christ, in whom all the promises are yea and amen.
This it is to ask the Father in Christ's name, - God as a
father, the fountain; and Christ as the procurer of them.
(2dly.) That we ask for them for the end of the promise,
not to spend on our lusts. When we ask pardon for sin, with
secret reserves in our hearts to continue in sin, we ask the
choicest mercy of the covenant, to spend it on our lusts. The
end of the promise the apostle tells us, 2 Cor. 7: 1, "Having
these promises, let us cleanse ourselves from all pollution of
the flesh and spirit, perfecting holiness in the fear of God."
When we ask what is in the promise, as it is in the promise,
to this end of the promise, our supplications are according to
the will of God. And this is the first conjugal affection that
Christ exerciseth towards believers, - he delights in them;
which that he does is evident, as upon other considerations
innumerable, so from the instance given.
In return hereunto, for the carrying on of the communion
between them, the saints delight in Christ; he is their joy,
their crown, their rejoicing, their life, food, health,
strength, desire, righteousness, salvation, blessedness:
without him they have nothing; in him they shall find all
things Gal. 6: 14, "God forbid that I should glory, save in
the cross of our Lord Jesus Christ." He has, from the
foundation of the world, been the hope, expectation, desire,
and delight of all believers. The promise of him was all (and
it was enough) that God gave Adam in his inexpressible
distress, to relieve and comfort him, Gen. 3: 15. Eve perhaps
supposed that the promised seed had been born in her
first-born, when she said, "I have gotten a man from the LORD"
(so most properly, "'et" denoting the fourth case); and this
was the matter of her joy, Gen. 4: 1. Lamech having Noah given
to him as a type of Christ and salvation by him, cries out,
"This same shall comfort us concerning our work and toil of
our hands, because of the ground which the LORD has cursed,"
Gen. 5: 29; he rejoices in him who was to take away the curse,
by being made a curse for us. When Abraham was in the height
of his glory, returning from the conquest of the kings of the
east, that came against the confederate kings of the vale of
Sodom, God appears to him with a glorious promise, Gen. 15: 1,
"Fear not, Abram: I am thy shield, and thy exceeding great
reward." What now could his soul more desire? Alas! he cries
(as Reuben afterward, upon the loss of Joseph), "The child is
not, and whither shall I go?" Verse 2, "Lord God, what wilt
thou give me, seeing I go childless?" "Thou hast promised that
in my seed shall all the earth be blessed; if I have not that
seed, ah! what good will all other things do me?" Thence it is
said that he "rejoiced to see the day of Christ; he saw it,
and was glad," John 8: 56; the thoughts of the coming of
Christ, which he looked on at the distance of two thousand
years, was the joy and delight of his heart. Jacob, blessing
his sons, lifted up his spirit when he comes to Judah, in whom
he considered the Shiloh to come, Gen. 49: 8, 9; and a little
after, wearied with the foresight and consideration of the
distresses of his posterity, this he diverts to for his
relief, as that great delight of his soul: "I have waited for
thy Salvation, O God;" for him who was to be the salvation of
his people. But it would be endless to instance in
particulars. Old Simon sums up the whole: Christ is God's
salvation, and Israel's glory, Luke 2: 30, 31; and whatever
was called the glory of old, it was either himself or a type
of him. The glory of man is their delight. Hence, Haggai 2: 7,
he is called "The Desire of all nations." Him whom their soul
loves and delights in, [they] desire and long after. So is the
saints' delight in him made a description of him, by way of
eminence, Mal. 3: 1: "The Lord whom ye seek shall suddenly
come to his temple, even the messenger of the covenant whom ye
delight in." "He whom ye seek, whom ye delight in," is the
description of Christ. He is their delight and desirable one,
the person of their desire. To fix on something in particular:
-
In that pattern of communion with Jesus Christ which we
have in the Canticles, this is abundantly insisted on. The
spouse tells us that she sits down under his shadow with great
delight, Cant. 2: 3. And this delight to be vigorous and
active, she manifests several ways; wherein we should labour
to find our hearts in like manner towards him: -
1. By her exceeding great care to keep his company and
society, when once she had obtained it, chap. 2: 7, "I charge
you, O ye daughters of Jerusalem, by the roes, and by the
hinds of the field, that ye stir not up, nor awake my love
till he please." Having obtained sweet communion with Christ,
described in the verses foregoing (of which before), here she
expresseth her delight in it and desire of the continuance of
it; and therefore, following on the allusion formerly insisted
on, she speaks as one would do to her companion, [as one] that
had rest with one she loved: "I charge you, by all that is
dear to you, - by the things you most delight in, which among
the creatures are most lovely, all the pleasant and desirable
things that you can think of, - that you disturb him not." The
sum of her aim and desire is, that nothing may fall out,
nothing of sin or provocation happen, that may occasion Christ
to depart from her, or to remove from that dispensation
wherein he seemed to take that rest in her: "O stir him not up
until he please!" that is, never. "ha'ahavah", - love itself
in the abstract, to express a "pathos", or earnest affection;
for so that word is often used. When once the soul of a
believer has obtained sweet and real communion with Christ, it
looks about him, watcheth all temptations, all ways whereby
sin might approach, to disturb him in his enjoyment of his
dear Lord and Saviour, his rest and desire. How does it charge
itself not to omit any thing, nor to do any thing that may
interrupt the communion obtained! And because the common
entrance of temptations, which tend to the disturbance of that
rest and complacency which Christ takes in the soul, is from
delightful diversions from actual communion with him;
therefore is desire strong and active that the companions of
such a soul, those with whom it does converse, would not, by
their proposals or allurements, divert it into any such frame
as Christ cannot delight nor rest in. A believer that has
gotten Christ in his arms, is like one that has found great
spoils, or a pearl of price. He looks about him every way, and
fears every thing that may deprive him of it. Riches make men
watchful; and the actual sensible possession of him, in whom
are all the riches and treasure of God, will make men look
about them for the keeping of him. The line of choicest
communion, is a line of the greatest spiritual solicitousness:
carelessness in the enjoyment of Christ pretended, is a
manifest evidence of a false heart.
2. The spouse manifests her delight in him, by the utmost
impatience of his absence, with desires still of nearer
communion with him. Chap. 8: 6, "Set me as a seal upon thine
heart, as a seal upon thine arm: for love is strong as death;
jealousy is cruel as the grave: the coals thereof are coals of
fire, which has a most vehement flame." The allusion is
doubtless from the high priest of the Jews, in his spiritual
representation of the church before God. He had a breastplate
which he is said to wear on his heart, Exod. 28: 29, wherein
the names of the children of Israel were engraven, after the
manner of seals or signets, and he bare them for a memorial
before the Lord. He had the like also upon his shoulders, or
on his arms, verses 11, 12; both representing the priesthood
of Christ, who bears the names of all his before his Father in
the "holy of belies," Heb. 9: 24. Now the seal on the heart,
is near, inward, tender love and care, which gives an
impression and image on the heart of the thing so loved "Set
me," saith the spouse, "as a seal upon thine heart;" - "Let me
be constantly fixed in thy most tender and affectionate love;
let me always have a place in thine heart; let me have an
engraving, a mighty impression of love, upon thine heart, that
shall never be obliterated." The soul is never satisfied with
thoughts of Christ's love to it. "O that it were more, that it
were more! that I were as a seal on his heart!" is its
language. The soul knows, indeed, on serious thoughts, that
the love of Christ is inconceivable, and cannot be increased;
but it would fain work up itself to an apprehension of it: and
therefore she adds here, "Set me as a seal upon thine arm."
The heart is the fountain, but close and hidden; the arm is
manifestation and power. "Let," saith the spouse, "thy love be
manifested to me in thy tender and powerful persuasion of me."
Two things are evident in this request: - the continual
mindfulness of Christ of the soul, as having its condition
still in his eye, engraven on his arm, Isa. 49: 15, 16, with
the exalting of his power for the preservation of it, suitable
to the love of his heart unto it; and the manifestation of the
hidden love and care of the heart of Christ unto the soul,
being made visible on his arm, or evident by the fruit of it.
This is that which she would be assured of; and without a
sense whereof there is no rest to be obtained.
The reason she gives of this earnestness in her
supplications, is that which principally evinces her delight
in him: "Love is strong as death, jealousy is cruel as the
grave," or "hard as hell." This is the intendment of what is
so loftily set out by so many metaphors in this and the
following verse: - "I am not able to bear the workings of my
love to thee, unless I may always have society and fellowship
with thee. There is no satisfying of my love without it. It is
as the grave, that still says Give, give. Death is not
satisfied without its prey; if it have not all, it has
nothing: let what will happen, if death has not its whole
desire, it has nothing at all. Nor can it be withstood in its
appointed season; no ransom will be taken. So is my love; if I
have thee not wholly, I have nothing. Nor can all the world
bribe it to a diversion; it will he no more turned aside than
death in its time. Also, I am not able to bear my jealous
thoughts: I fear thou dost not love me, that thou hast
forsaken me; because I know I deserve not to be beloved. These
thoughts are hard as hell; they give no rest to my soul: if I
find not myself on thy heart and arm, I am as one that lies
down in a bed of coals." This also argues a holy greediness of
delight.
3. She farther manifests this by her solicitousness,
trouble, and perplexity, in his loss and withdrawings. Men
bewail the loss of that whose whole enjoyment they delight in;
we easily bear the absence of that whose presence is not
delightful. This state of the spouse is discovered, Cant. 3:
1-3, "By night on my bed I sought him whom my soul loveth: I
sought him, but I found him not. I will rise now, and go about
the city in the streets, and in the broad ways I will seek him
whom my soul loveth: I sought him, but I found him not. The
watchmen that go about the city found me: to whom I said, Saw
ye him whom my soul loveth?" It is night now with the soul, -
a time of darkness and trouble, or affliction. Whenever Christ
is absent, it is night with a believer. He is the sun; if he
go down upon them, if his beams be eclipsed, if in his light
they see no light, it is all darkness with them. Here, whether
the coming of the night of any trouble on her made her
discover Christ's absence, or the absence of Christ made it
night with her, is not expressed. I rather think the latter;
because, setting that aside, all things seem to be well with
her. The absence of Christ will indeed make it night, dark as
darkness itself, in the midst of all other glowing
consolations. But is the spouse contented with this
dispensation? She is upon her bed, - that is, of ease (the
bed, indeed, sometimes signifies tribulation, Rev. 2: 22; but
in this book, everywhere, rest and contentment: here is not
the least intimation of any tribulation but what is in the
want of Christ); but in the greatest peace and opportunity of
ease and rest, a believer finds none in the absence of Christ:
though he be on his bed, having nothing to disquiet him, he
rests not, if Christ, his rest, be not there. She "sought
him." Seeking of Christ by night, on the bed (that is, alone,
in immediate inquest, and in the dark), has two parts: -
searching of our own souls for the cause of his absence;
secondly, searching the promises for his presence.
(1.) The soul finding not Christ present in his wonted
manner, warming, cherishing, reviving it with love, nigh to
it, supping with it, always filling its thoughts with himself,
dropping myrrh and sweet tastes of love into it; but, on the
contrary, that other thoughts crowd in and perplex the heart,
and Christ is not nigh when inquired after; it presently
inquires into the cause of all this, calls itself to an
account what it has done, how it has behaved itself, that it
is not with it as at other times, - that Christ has withdrawn
himself, and is not nigh to it in the wonted manner. Here it
accomplishes a diligent search; it considers the love,
tenderness, and kindness of the Lord Jesus, what delight he
takes in abiding with his saints, so that his departure is not
without cause and provocation. "How," saith it, "have I
demeaned myself, that I have lost my Beloved? where have I
been wandering after other lovers?" And when the miscarriage
is found out, it abounds in revenge and indignation.
(2.) Having driven this to some issue, the soul applieth
itself to the promises of the covenant, wherein Christ is most
graciously exhibited unto it; considers one, ponders another,
to find a taste of him; - it considers diligently if it can
see the delightful countenance and favour of Christ in them or
no. But now, if (as it often falls out) the soul finds nothing
but the carcass, but the bare letter, in the promise, - if it
come to it as to the grave of Christ, of which it may be said
(not in itself, but in respect of the seeking soul), "He is
risen, he is not here," this amazes the soul, and it knows not
what to do. As a man that has a jewel of great price, having
no occasion to use it, lays it aside, as he supposes, in a
safe place; in an agony and extremity of want going to seek
for his jewel, he finds it not in the place he expected, and
is filled with amazement, and knows not what to do; - so is it
with this pearl of the gospel. After a man has sold all that
he has for it, and enjoyed it for a season, then to have it
missing at a time of need, it must needs perplex him. So was
it with the spouse here. "I sought him," saith she, "but I
found him not;" a thing which not seldom befalls us in our
communion with Christ.
But what does she now do? does she give over, and search
no more? Nay; but says she, verse 2, "'I will arise;' I will
not so give over. I must have Christ, or die. I will now
arise," (or, "let me arise,") "and go about this business."
[1.] She resolves to put herself upon another course, a
more vigorous inquest: "I will arise and make use of other
means besides those of private prayer, meditation,
self-searching, and inquiring into the promises;" which she
had insisted on before. It carries, -
1st. Resolution, and a zealous, violent casting off that
frame wherein she had lost her love. "'I a will arise;' I will
not rest in this frame: I am undone if I do." So, sometimes
God calls his church to arise and shake itself out of the
dust. Abide not in that condition.
2dly. Diligence. "I will now take another course; I will
leave no way unattempted, no means untried, whereby I may
possibly recover communion with my Beloved."
This is the condition of a soul that finds not the wonted
presence of Christ in its private and more retired inquiries,
- dull in prayer, wandering in meditations, rare in thoughts
of him, - "I will not bear this frame: whatever way God has
appointed, I will, in his strength, vigorously pursue, until
this frame be altered, and I find my Beloved."
[2.] Then the way she puts herself upon, as to go about
the city. Not to insist upon particulars, nor to strain the
parts of the allegory too far, the city here intended is the
city of God, the church; and the passing through the broad and
narrow streets, is the diligent inquiry that the spouse makes
in all the paths and ordinances given unto it. This, then, is
the next thing the soul addresses itself unto in the want of
Christ: - when it finds him not in any private endeavours, it
makes vigorous application to the ordinances of public
worship; in prayer, in preaching, in administration of the
seals, does it look after Christ. Indeed, the great inquiry
the souls of believers make, in every ordinance, is after
Christ. So much as they find of him, so much sweetness and
refreshment have they, and no more. Especially when under any
desertion, they rise up to this inquiry: they listen to every
word, to every prayer, to find if any thing of Christ, any
light from him, any life, any love, appears to them. "Oh, that
Christ would at length meet me in this or that sermon, and
recover my poor heart to some sight of his love, - to some
taste at kindness!" The solicitousness of a believer in his
inquest after Christ, when he finds not his presence, either
for grace or consolation, as in former days, is indeed
inexpressible. Much of the frame of such a heart is couched in
the redoubling of the expression, "I sought him, I sought
him;" setting out an inconceivable passion, and suitably
industrious desire. Thus, being disappointed at home, the
spouse proceeds.
But yet see the event of this also: "She sought him, but
found him not." It does sometimes so fall out, all will not
do: "They shall seek him, and not find him;" they shall not
come nigh him. Let them that enjoy any thing of the presence
of Christ take heed what they do; if they provoke him to
depart, if they lose him, it may cost them many a bitter
inquiry before they find him again. When a soul prays and
meditates, searches the promises in private; when it with
earnestness and diligence attends all ordinances in public,
and all to get one glimpse of the face of Jesus Christ, and
all in vain, it is a sad condition.
What now follows in this estate? Verse 3, "The watchmen
found me," etc. That these watchmen of the city of God are the
watchmen and officers of the church, is confessed. And it is
of sad consideration, that the Holy Ghost does sometimes in
this book take notice of them on no good account. Plainly,
chap. 5: 7, they turn persecutors. It was Luther's saying,
"Nunquam periclitatur religio nisi inter reverendissimos".
Here they are of a more gentle temper, and seeing the poor
disconsolate soul, they seem to take notice of her condition.
It is the duty, indeed, of faithful watchmen, to take
notice of poor, troubled, deserted souls; - not to keep at a
distance, but to be willing to assist. And a truly pressed
soul on the account of Christ's absence cannot cover its love,
but must be inquiring after him: "Saw ye him whom my soul
loveth?" - "This is my condition: I have had sweet enjoyment
of my blessed Jesus, - he is now withdrawn from me. Can you
help me? can you guide me to my consolation. What acquaintance
have you with him? when saw you him? how did he manifest
himself to you, and wherein?" All these labourings in his
absence sufficiently discover the soul's delight in the
presence of Christ. Go one step farther, to the discovery that
it made of him once again, and it will yet be more evident.
Verses 4, 5, "It was but a little that I passed from them, but
I found him whom my soul loveth: I held him, and would not let
him go, until I had brought him into my mother's house, and
into the chamber of her that conceived me. I charge you, O ye
daughters of Jerusalem," etc.
First, She tells you how she came to him: "She found him;"
what ways and by what means is not expressed. It often so
falls out in our communion with Christ, when private and
public means fail, and the soul has nothing left but waiting
silently and walking humbly, Christ appears; that his so doing
may be evidently of grace. Let us not at any time give over in
this condition. When all ways are past, the summer and harvest
are gone without relief, - when neither bed nor watchmen can
assist, - let us wait a little, and we shall see the Salvation
of God. Christ honours his immediate absolute acting
sometimes, though ordinarily he crowns his ordinances Christ
often manifests himself immediately, and out of ordinances, to
them that wait for him in them; - that he will do so to them
that despise them, I know not. Though he will meet men
unexpectedly in his way, yet he will not meet them at all out
of it. Let us wait as he has appointed; let him appear as he
pleaseth. How she deals with him when found is neatly
declared: "She held him, and would not let him go," etc. They
are all expressions of the greatest joy and delight
imaginable. The sum is: - having at length come once more to
an enjoyment of sweet communion with Christ, the soul lays
fast hold on him by faith ("kratein", "to hold fast," is an
act of faith), refuses to part with him any more, in vehemency
of love, - tries to keep him in ordinances in the house of its
mother, the church of God; and so uses all means for the
confirming of the mutual love between Christ and her. All the
expressions, all the allusions used, evidencing delight to the
utmost capacity of the soul. Should I pursue all the instances
and testimonies that are given hereunto, in that one book of
the Song of Solomon, I must enter upon an exposition of the
greatest part of it; which is not my present business. Let the
hearts of the saints that are acquainted with these things be
allowed to make the close. What is it they long for, they
rejoice in? what is it that satisfies them to the utmost, and
gives sweet complacency to their spirits in every condition?
what is it whose loss they fear, whose absence they cannot
bear? Is it not this their Beloved, and he alone?
This, also, they farther manifest by their delight in
every thing that peculiarly belongs to Christ, as his, in this
world. This is an evidence of delight, when, for his sake whom
we delight in, we also delight in every thing that belongs to
him. Christ's great interest in this world lies in his people
and his ordinances, - his household and their provision. Now
in both these do the saints exceedingly delight, for his sake.
Take an instance in both kinds in one man, namely, David, Ps.
16: 3, "In the saints and the excellent" (or the noble) "of
the earth is all my delight; my delight in them." Christ says
of his church that she is "Hephzi-bah," Isa. 62, "My delight
in her." Here says David of the same, "Hephzi-bah, - "My
delight in them." As Christ delights in his saints, so do they
in one another, on his account. "Here," says David, "is all my
delight." Whatever contentment he took in any other persons,
it was nothing in comparison of the delight he took in them.
Hence, mention is made of "laying down our lives for the
brethren," or any common cause wherein the interest of the
community of the brethren does lie.
Secondly, For the ordinances, consider the same person.
Ps. 42, 84, and 48, are such plentiful testimonies throughout,
as we need no farther inquiring; nor shall I go forth to a new
discourse on this particular.
And this is the first mutual consequential act of conjugal
affection, in this communion between Christ and believers: -
he delights in them, and they delight in him. He delights in
their prosperity, has pleasure in it; they delight in his
honour and glory, and in his presence with them. For his sake
they delight in his servants (though by the world condemned)
as the most excellent in the world; and in his ordinances, as
the wisdom of God; - which are foolishness to the world.
Owen, Of Communion With God
(continued in File 13...)
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