Section 632
I. The account she gives of her present state and condition
"I sleep, but my heart waketh:" like persons half awake and half asleep, whom Cicero[3894] calls semisomni; the phrase is sometimes used to describe a sluggish, slothful man.[3895] This case which the church was now in, is different from that recorded in chap. in. there she was upon her bed indeed, but not asleep; there she was seeking after her beloved; but here he is seeking to her, and entreating her in the most kind and affectionate manner to arise, and let him in; there she of her own accord arose and sought him in the streets and broad ways; but here she continues in this sleepy and lazy condition, notwithstanding the pressing instances and powerful arguments which he made use of, until he exerted his mighty grace, which caused her to arise and open to him; but then he was gone: there she inquires of the watchmen, who, though we do not read of any answer they gave her, yet they did not abuse her; but here they smite her, wound her, and take away her veil from her; there, a little after she had passed from them she found him; but here she appears to be even sick of love before she found him. In this account of hers, two things are asserted by her, First, That she was asleep. Yet, Secondly, Her heart was awake.
First, She acknowledges that she was asleep. "I sleep." This is not the dead sleep of sin, in whom all unconverted per. sons are; nor that judicial slumber, which God suffers to fall upon some; but such an one, which though displeasing to Christ and unbecoming the believer, yet is consistent with a principle of grace. The church here was not so fast asleep, but she could hear, know, and distinguish the voice of Christ; her sleep is much the same with that of the wise virgins, who all slumbered and slept, as well as the foolish, and yet had oil in their lamps, which they had not. And in taking notice of this part of the church's case, I will endeavor, 1st, To shew wherein this sleepy frame, which sometimes attend believers, does consist, or wherein it shews itself. 2dly, What are the springs and causes of it, or from whence it proceeds. 3dly, The danger of such a frame.
1st, It will be proper to shew wherein this sleepy frame of spirit does consist, or wherein it shews itself, 1. It consists in a non-exercise of grace; though there is grace in the heart, yet it is but very little exercised by persons in this condition, it lies dormant; faith is weak and languid, hope abates in its former liveliness, and love in its warmth and fervency; it grows cold; there is such a thing as a leaving, though not a losing our first love. 2. It appears in a sluggishness and slothfulness to or in duty; for though persons have not wholly cast off the fear of God, and restrained prayer before him, as Eliphaz, Job 15:4 wrongfully charged Job; yet there is a backwardness to it, and a laziness appears in the performance of it; there is a want of that fervency and spirit, which formerly discovered itself whilst they were serving the living God. 3. It manifests itself in a contentation in the external parts of religion: Internal religion is at a low ebb in their souls; they hear, and read, and pray, and attend on ordinances, contenting themselves with the bare performance of these things, without having their hearts engaged, their faith in exercise, and their affections raised; and so come short of answering the character of being worshippers of God in the spirit; either under the influences of the eternal Spirit, or with their own spirits influenced thereby, which formerly was their great concern in religious worship. 4. It discovers itself in a carelessness, lukewarmness, and unconcernedness for the cause of Christ: persons in such a condition may be observed sensibly to abate in their zeal, both for the doctrines of the gospel, and the.46 discipline of God's house; they seek their own things, and not the things which are Jesus Christ's; they mind their own celled houses, and let the house of God lie waste; they come far short of imitating Christ, their glorious head, of whom it is said (Psalm 69:9), that the zeal of God's house eat him up; things may go how they will for ought they care, who have got into this frame of spirit. 5. It shews itself in an unconcernedness, as to omission of duty, and commission of sin: time was, when these persons could not omit a duty occasioned by the hurrying business of life, but it gave them great uneasiness; could not do those things which by some are not accounted sinful, but it burdened their consciences; but now they can neglect duties time after time, fall in with the customs and corruptions of the age, and be very little concerned about it. 6. In a willingness to continue so: they do not love to be jogged; grow peevish when any attempts are made to awaken them; their language is that of the sluggard (Proverbs 6:10), "yet a little sleep, a little slumber, a little folding of the hands to sleep." This seems to be the case of the church, who being asleep, did not care to be disturbed; and therefore made those idle excuses she did, when called upon in the most tender and affectionate manner to arise.
2dly, What are the true springs and causes of this sleepy frame, or from whence it does proceed, 1. From a "body of sin" they carry about with them; which fleshly, gross and earthly part in them, induces heaviness, and inclines to sleep: the cold humors of sin benumb the soul, and bring upon it a spiritual lethargy; "like the poison of asps," it operates this way; the deceitful charms of sin sometimes lull them asleep. 2. Worldly cares have sometimes this effect upon God's people; an immoderate thirst and pursuit after the things of this world, oftentimes makes persons grow indifferent about the things of another; it runs them into many temptations and snares; it frequently causes them to omit private and family duty, and " chokes the word" and ordinances, that they become unfruitful; being surfeited and overcharged with it, they fall into this drowsy and sleepy frame. 3. It arises sometimes from a cessation from spiritual exercises; idleness, or a want of exercise induces sleep: when believers grow weary of well-doing, and grow remiss in the duties of meditation, prayer, hearing and reading; grace, as to the exercise of it, declines, and their souls fall into a spiritual slumber. 4. It sometimes springs from, and is increased by an absenting from the ministry, especially an awaking one, which might be useful to rouse them; and from the company of lively Christians by conversing with whom, their souls, through the blessing of divine grace, might be kept awake; but instead of this, they" neglect the ministry of the word, leave off the company of those warm and lively souls, and converse with cold and formal professors, which bring them into, and continues them in this sleepy frame. 5. Sometimes it follows upon an enjoyment of ease, peace and liberty; therefore some[3896] interpret these words of the state of the church in Constantine's time, when the church not only enjoyed freedom from persecution, but also abounded in riches and prosperity, and upon it grew careless, secure and sleepy; by reason of which many errors, both in doctrine and discipline, crept into the church; and I am afraid, that the long enjoyment of peace and liberty which we have had, has brought us into much the same frame of spirit.
3dly, The danger of being in such a state and condition, 1. When the church of Christ is in such a condition, it lies liable to be filled with hypocrites, and pestered with heretics: to be filled with hypocrites, because it has not then such a spirit of discerning; these may then more easily impose themselves upon it: to be pestered with heresies and heretics, of which there have been lamentable instances, that "while men slept, the enemy sowed tares;" which roots of bitterness have sprung up with the wheat of sound doctrine, and have troubled some, and defiled others; and I wish I could say, that this is not the case of the churches of Christ now, nor these the dreadful consequences of her being in such an one. 2. Particular believers, who are got into this sleepy and drowsy frame, are exposed to every sin and every temptation; therefore said Christ to his disciples, Matthew 26:41, "watch and pray, that ye enter not into temptation;" knowing, that when asleep, they might easily be led into it: What may not the "devouring lion" be suffered to do to persons in such a condition? Into what sins and snares may he not be permitted to lead them, though he shall never destroy them? 3. They are liable to be deprived of Christ's presence, which was the case of the church here: she had had a glorious enjoyment of Christ's presence; he had been with her in his garden, and had made a noble entertainment for her and his friends, quickly after which she falls asleep; and after he had made some attempts to awake her, and had given some notices of his regard to her, withdraws himself from her, verse 6. 4. Such may be robbed of what is valuable and dear unto them; a man that is asleep, any thing that he has, money, jewels, etc. may be taken from him; so a believer, though he cannot lose his grace, nor that treasure which he has in heaven, yet he may lose his comfort and liveliness; and the truths of the gospel may be more easily wrung out of his hands. 5. Such a sleepy, lazy frame, tends to spiritual poverty; it brings leanness upon the soul: grace, as to its exercise, is brought low thereby, and the soul into a declining condition. 6. Such persons are liable to be surprised with the midnight-cry; though it is tree those who are real believers, shall never be found without oil in their lamps, but shall be always ready in Christ for his appearance; yet it will not be so startling and surprising to the waking, as to the sleepy virgins. 7. Such a frame is both displeasing to Christ and uncomfortable to themselves: a lukewarm frame Christ so resents, that he threatens to "spew such out of his mouth;" neither is it very comfortable to themselves; it is but broken sleep they have; they are disturbed with many startlings and joggings of conscience; like persons who know it is their duty to arise and be about their business, and yet have no power to do so, being overcome with sleep.
Secondly, She declares, that notwithstanding she slept, yet her heart was awake. R. Sol. Jarchi divides these words, and refers the former clause, "I sleep," to the bride; and this here, "my heart waketh," to the bridegroom; and so he says, it is expounded ha an ancient book of theirs, called Pesikta[3897]: and then the sense is, Though I have been, and am in a sleepy frame of spirit, yet he who is my heart[3898], my life, my soul, my all; he whom I love with all my heart, and who is the rock, the strength of my heart, mad my portion for ever; he, I say, never slumbers nor sleeps, but watches over me night and day even when I am asleep, that nothing hurts me. But in another ancient book of theirs, called Zohar[3899], I dad both clauses referred to the church, and so they are to be understood; "my heart waketh," that is, my regenerate part, which is sometimes called in scripture, "the spirit," and the "inward man;" that is to say, so far as my carnal and unregenerate heart prevails, "I sleep;" and so far as I am renewed and sanctified, "my heart waketh:" she was not so fast asleep, but that, 1. She had some thoughts of heart concerning Christ; he was not wholly out of her mind; though she was asleep, her thoughts were running upon, and employed about her beloved; his image was so impressed upon her mind, that she thought him present; and every thing that stirred, supposed it was he, and that she heard his voice; even as lovers in their sleep, have their thoughts running upon the person who is the object of their love. 2. There were some stirrings of affections in her towards him; though she had got into this sleepy and lazy frame of soul, yet Christ was still the object of her love; and therefore she says, "it is the voice of my beloved;" she was not so fast asleep, but that she could not only know and distinguish the voice of Christ, but she could also call him " her beloved? 3. There were no doubt some convictions of sin upon her conscience: we must not suppose her to be in such a dead sleep, as to be "past feeling," or to have her "conscience seared with an hot iron;" she was sensible of her evil, in indulging such a flame; though, being overcome with sleep, she had no power to guard against it. 4. It is highly probable, that she was not without some desires after being in her duty, as being uneasy in her present case; it seems to be with her, as it was with the disciples when asleep, of whom Christ says, "that the spirit is willing, but the flesh is weak;" they, with her here, had a will to duty, a will to watch and pray with him; "but how to perform they knew not," being overpowered with this fleshly and earthly part.
Now from this whole account which she gives of herself, as sleeping, and yet waking, we may observe the following things. (1.) That a believer has two different principles in him; a principle of corruption, and a principle of grace; the one he brings into the world with him, the other is wrought by the Spirit of God; and these are represented as two different persons, both by the church here, who speaks of and that sleeps, and an heart that wakes; and by the apostle elsewhere, who speaks of a new man, and an old man; of himself, as having no good thing dwelling in him, and yet of an I that sinneth not (see 20; 24). (2.) That these two different principles may exert themselves, at one and the same time, in a believer; "the flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary the one to the other: the law in the members wars against the law in the mind, and the law in the mind opposes the law in the members;" and at the same time she sleeps, her heart wakes. (3.) That corruption may seem to have the ascendant, in a believer's heart for a time; it seems to have had k in the church here; sleep overpowered her, though her heart was awake: this law in the members may carry captive for some time, and have such a power over the believer, as that he cannot do the good which he would. (4.) Notwithstanding, true grace cannot be lost in a believer; it is an immortal seed which remains and abides; grace is always alive, though not always alike lively; it is "a well of living water springing up into everlasting life." (5.) The difference between a carnal and a spiritual heart; the one is in a dead sleep, the other, though asleep, yet his heart wakes; the one has spirit as well as flesh, the other is nothing but flesh. And, considering these as the words of the church, they inform us, 1. That believers have a discerning of their state and condition; when in the lowest, they know in some measure how it is with them, and can observe a difference in themselves, from themselves, and from what they have formerly been, which an unconverted person is a stranger to; he is not capable of making such a remark as this upon himself, which the church here does; though it is true, the believer may be left sometimes to make a wrong judgment of himself. 2. That believers are ingenuous in acknowledging their sins, failings, and infirmities; which is an evidence of the truth of grace, and that there are more or less some stirrings of it, where this spirit is. 3. That it is the duty of believers to take notice of their grace, as well as of their sin; and therefore the church takes notice of her "waking heart," as well as of her "sleeping I:" we should be careful how we deny or lessen the work of the Spirit of God upon our souls, but speak of it to the glory of him who is the author of it; who can, does, and will keep our hearts awake, grace alive there; though we, with the church, may be sometimes suffered to fall asleep: thus much for her state and condition. Now follows,