Exposition of the Whole Bible

stood either of the visible church, which is the mother of all believers; see Gal. iv. 26; in which many souls are born &gain through the ministry of the word, and are nursed and nourished up with the words of faith and good doctrine, with the sincere milk of gospel truths, and the refreshing breasts of gospel ordinances; and Christ may be said to be brought in here, when his name is publicly professed in the congregation of his saints, his gospel asserted and vindicated, and his ordinances submitted to; when the mighty instances of his grace to his people are made known, and united praises upon that account are offered up unto him: and this no doubt the church had in view in introducing him here, that she, and others with her, might magiiify the Lord together, for all the special instances of his kindness to her, and that they might in having fellowship one with another, in the house of God, have intimate fellowship with the father and with the Sou: or else, by her mother's house, may be meant her heart, where the incorruptible seed of divine giace was cast, and where the new creature was conceived, born, and brought up; and where it grows until it becomes a perfect man, and arrives to the measure ot the stature of the fulness of Christ: and by the chamber of her that conceived her, the inmost recesses thereof; there she desired to brin g him, that he might dwell there by faith; that he might live in her, ana she in him, and so have intimate and uninterrupted communion with him; which is the purport and, design of the solemn charge which is given to the daughters of Jerusalem in the following verse.

Verse 5. / cliarije you, 0 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. These are either the words of Christ," adjuring the daughters of Jerusalem, young converts, who were the virgins, the companions of his bride, to give his church no disturbance, nor awake her, who was his love, before she pleased; for the church was now taking sweet repose, being weary and fatigued with running after and searching for him till she found hira; it is therefore the will of Christ, that now she be not disturbed: or else, they are the words of the church, which is the more commonly received sense; who kuew how to prize Christ's presence, having experienced a long absence, and had been in a great deal of pains and trouble to find him, and nov/ having obtained her much wished for and long desired end, she is not willing to part with him; but as she had had much trouble to find him, is willing to use some care and diligence to keep him: and being fearful lest these young converts should by any uubjcoming word or action provoke him to depart, she gives this solemn charge, which is tlie same with that in chap. ii. 7, where it is more largely explained. The Targum understands it as the charge of Moses to the people of Israel, not to go up into the land of Canaan, until the term of forty years was expired.

Verse" 6. Who is this that comeih out of the vjilderness, like pillars of smoke, perfumed vjith myrrh and frankincense, with all powders of the merchant?

Some of the Jewish writers" think, that these are the words of the nations of the earth, wondering at the coming of the Israelites out of the wilderness, before whom the Lord weut in a pillar of cloud by day, and in a pillar of tire by night, which appearance was very surprising to them. Though they are rather, as some? think, the words of the Jews, wondering at John the Baptist and his ministry, of whom all men mused in their hearts whether he was the Christ or not; and therefore the Jews dispatched messengers to him, to know the truth of it: liis first appearance was in the wilderness of Judea, which fulfilled an ancient prophecy concerning him, " the voice of him that crieth in the wilderness;" hither great numbers, like pillars of smoke, flocked to him, to attend upon his ministry and baptism: he was a buruiug and shining light in his day; there was a great deal of zeal, warmth, and fervency in his preaching; for which work he was extraordinarily fitted, being richly perfumed with those gifts and graces of the Spirit, which are comparable to myrrh, frankincense, and all powders of the merchant. Others^ take them to be the words of the Jewish church, wondering at the large number of converts appearing in the beauties of holiness, in the Gentile world, which before was like to a dry heath or a barren wilderness; see Isa. xlix. 31, and k. 8, though others' think Christ himself is here introduced, admiring the beauty of his church, and the graces of his own Spirit in her. But I am>athei of opinion, that they are the words of the daughters of Jerusalem, who, upon this happy meeting of Christ and his church, saw a greater glory and a more excellent beauty iu her, than ever they had done before: and especially, it must not be supposed, that the angels' are here speaking and admiring the church's beauty, seeing these bear no part in this song; much less the church herself,' for this no way suits with that modesty and humility which always appear in her: but it very well agrees with the daughters of Jerusalem, to whom so solemn a charge is given in the former verse, which excited and stirred them up to take a fuller view of her; and the more they looked upon her.

Alcuin in loc. ' Mercer in loc.

the more they woudereJ at her; and in expressing it, thus highly comnieud her, which they do.

I. By describing her as " coming out of the wilderness."

II. By compariug her ascent from thence to " pillars of smoke."

III. By saying tliat she was " perfumed with myrrh and frankincense, with all powders of the merchant."

I. They commend her, by describing her as coming out of the wilderness. By the wilderness, out of which she is said to come, may be meant, either,

1st. A slate of natuie, which all the elect of God are in before conversion; out of which, by mighty and efficacious grace, they are brought. Now this may be called a wilderness. ]. Because of the barrenness and unfruitfuhiess of persons iu such an estate: a wilderness is a dry aud barren place; see Psal. cvii. 35, Zeph. ii. 13; and so are the hearts even of God's own people before conversion; and therefore are called "dry, parched, and thirsty ground," Isa. xxxv. 7, and xliv. 3, which is only moistened, watered, and made fruitful by the effusion of God'i Spirit, and the flows of his love and grace; whilst in a state of nature, they are like the barren heath or fallow ground, until thoy become God's husbandry, being broken up, maimred, and made good ground, so as to bring forth fruit to his glory. 2. Because a wilderness is full of perplexed ways; a man that is in it is often at a loss, and knows not which way to take: and as bewildered is a man in a state of nature; he is a stranger to the way of peace, life, and salvation, by Jesus Christ; there are many by-ways present themselves to him, which he is ready to imagine are the right; as his civility, morality, legal righteousness, and external profession of religion; which tracks he follows, if religiously inclined; if not, he j)ursucs the paths of open sin and profaneness; and so he goes on, not knowing whither he goeth, because that darkness hath blinded his eyes; he is in a wilderness, and so he continues, until the Spirit of God guides his feet into the way of peace. 3. Because of the want of provisions therein; see Psal. Ixxviii. 19; a man that is iu a state of nature, has no spiritual provisions, no heavenly food, no divine refreshments; there is no bread of life here, only husks, which swine do eat; therefore souls that are in such an estate, are in a starving and famishing condition; hence it is called a " pit, wherein is no water," Zech. ix. 11. 4. Because of the danger thereof; in a wilderness, there is not only danger of losing one's way; and falling into holes aud pits, hut also of being devoured by wild beasts; a state of nature is certainly a dangerous one; the wrath of God abides upon such that are in it; destruction aud misery are written upon all the wa3's of sin; these have a tendency to bring souls thereunto, which they inevitably will, if grace prevents not. Now, in this state aud condition God finds his people, when he calls them by his grace, as he did Israel of old; of whom it is said. Dent, xxsii. 10, " he found him iu a desert land, aud in the waste howling wilderness;" but he does not leave his people here, he brings them out of it which is an instance of his distinguishing and surprising grace, of which the church here was made a partaker; and therefore the daughters, in a way of admiration m it, say, " Who is this that Cometh out of the wilderness!" which is expressed iu the present tense, because of the incompleteness and imperfection of the work of grace iu this life; which, though it is at present unfinished, yet is continued aud carried on, and will be performed unto the day of Jesus Christ. Or else,

2udly. By the wilderness, out of which tiic church is said to come, may be meant this world; so the nations of the world may be, and particularly the land of Babylon, into which the Jews were carried captive, is called the wilderness of the people, in Ezek. xx. 35. And now this world may very well be so called; and especially the l)assage of God's children through it, may be compared to the passage of the Israelites through the wilderness of Egypt. ]. Because of the roughness of the way; the children of God, in their passage through it, astlie Israelites did, meet with many difficulties, trials, and afflictions; in this world they must have tribulation, and through a variety of it " must enter into the kingdom of God;" for the way to heaven is, 65os ndXtp-i^rifn, an afflicted way, or a way strewed with afflictions. 2. Because of the many pits, traps, aud snares, that are in it; this world is fuU of them, every thing in it is of an ensnaring nature to God's children; therefore " let him that thinks he stands, take heed lest be fall." 3. Because of the many venomous creatui'es and beasts of prey which are in it; and therefore the wilderness, through which the Israelites travelled, is colled. Dent. viii. 15, " the great and terrible wilderness, wherein were fiery serpents aud scorpions; to which' the ungodly men of this world may be compared, for their poisonous and infectious practices, tlieir serpentine cunning, spite, venom, and cruel malice, among whom tlie saints are obliged to be whilst in this wilderness. 4. Because of the frequent want of provision, and the method of supplies in it: the Israelites, whilst iu the wilderness, w ere often in want of food, and sometimes reduced to such extremity, that they thought it almost impossible to have relief, aud therefore said. Psalm Ixxviii. 19, " Can God furnish a table iu the wilderness?" but yet, notwithstanding these seeming impossibilities, aud their frequent murmurings and complaints against him, he was pleased to give them meat to the full; so in this.vilderness of the world, which yields of itself no suitable provision to God's children, they are supplied with food, and that in such a way, as the world knows nothing of; God feeds them with the Bread of Life, aud gives them to eat of the hidden mauna, the food

of the wilderness; he refreshes their souls with his grace and presence, affords them spiritual nourishment from Gospel doctrines, promises, and ordinances, and withholds no good thing that isproper for them. 5. As the Israelites, throngh a great many windings and turnings came safe to Canaan's land, and were led by a right way, though not a direct one, but often backwards and forwards, to the city of their habitation; so the people of God, through various turns of providence, and many trials and afflictions^ are led through the wilderness of this world, but yet always in a right way; in a way that makes most for God's glory, and their own good; and shall all be brought safe to the city of habitation and place of rest, which God has prepared for them. Now the church is said to be coming out of this wilderness. Saints though they are In the world, yet they are not of it, being chosen and called out of it; and then may they be said to be coming out of it, when they not only profess not to belong to it, but do openly withdraw from, and quit the company and conversation of the men of it; when their affections are so weanedfrom it, asthat they can readily forsake, and cheerfully suffer the loss of all things in it, for the sake of Christ. Moreover, when neither the frowns nor flatteries of the world can draw them aside from Christ and his Gospel; but regardless of either, are breathing and longing after another and better world than this: and when this is the case of souls, as perhaps it was of the church here, they have made a good progress towards coming out of this wilderness. Or else

3rdly. By it may be meant a state of sorrow and distress, which the people of God were ofteu iu, in this life, bat are sooner or later brought out of it. God sometimes brings them into the wilderness, into a distressed and disconsolate condition, being without his presence, and the discoveries of li is love and grace; where having no views of Christ, and their interest in him, they aie bewildered in their souls, and scarce know where they are, nor whither they are going; but he will not leave them so long, but will bring them out of it, and speak comfortably to them. Now in such a bewildered state and condition the church bad been, not knowing where her beloved was, which caused her to run up and down, here and there, like a person in a wood, seeking for him, and calling after him; but now she is represented as coming out of this state, having gotten some glimpse of him, and enjoying some comniHuion with him. But,

II. She is not only described by her coming out of the wilderness, but also this asceut of hers from thence is said to be like pillars of smoke; which seems to be expressive of the motions of her desires and affections towards Christ; and shows, 1. That her affections towards Christ were afresh kindled; either by the fire of the Spirit, which was applied unto her; see Matt. iii. II; or of the divine word, which is compared thereunto, Jer. xxiii. 29; which powerfully wrought upon her; or else, by the presence of Christ, which sometimes causes the hearts of his people to burn within them: this she now enjoyed, which stirred up her affections the more unto him.- now these being said to be " like pillars of smoke," intend the fir.st appearances of them; for as soon as ever the fire takes, there will be smoke, and often in great abundance; for which reason the first appearance of grace in young converts is compared to " smoking flax," Isa. xlii. 3. 2. That her afl'ections were heavenly, and rising upwards, " like pillars of smoke;" they were not set upon things on earth, but upon things in heaven, and especially upon Christ, who is there; and particularly upon her person, blood, and righteousness; all which take much with the believer's affections, and are exceeding precious to him. 3. Her affections towards Christ, being compared to pillars of smoke, shows the uprightness of them; that they went up to Ilim like pillars in a strait line, and did not bene? either this way or that: and it may be observed, that the word translated^i7/«ri,signifies|j«/?/i-^rtf(?,f," or pillars arising up in the form of palm-trees; which grow very upright, even though very great, pressures and weights be laid upon them; and therefore the righteous are compared unto, and said to grow up like them, iu Psal. xcii. 12. 4. The steadiness and constancy of her affections to Christ may be represented hereby; which can by no means be diverted from him; neither by the winds of temptation, nor by the tempests of alllictious, nor by the blasts of persecutions; though it is true, pillars of smoke are by every wind easily turned this way or that: but perhaps the allusion is here made unto the smoke, which ascended daily from the altar of burnt-offering; and, if we will believe the Jews, this smoke could never be dispersed, nor bent by any vviud; for, among the ten wonders which were seen in the temple, these are mentioned," viz., that the rain never extinguished the fire of the wood, which was laid in order upon the altar; nor did the wind ever conquer the pillar of smoke, so aslo disperse it, nor bend it in this way or that. 5. This may also represent the offering up of herself as a whole burnt -offering to the Lord, as a living sacrifice, holy and acceptable unto God, which was but her reasonable service; see Rom. xii. I, Or, 6. It may set forth tiie obscure state and condition of the church in this world, by reason of outward crosses and afflictions; which are such as hide her inward glory and beauty from the men of the world; for though she is separated from the world, and is coming out of it, yet she looks like pillars of smoke, dark, and cloudy, but little brightness or glory appearing in her to them.

III. She is also said to be " perfumed with

myrrh and frankincense, with all powders of the nierchant."

1st. She is said to be " perfumed with myrrh;" which may be understood, either of Christ himself, who is as " a bundle of myrrh" unto his people, exceeding grateful to them; and which renders them acceptable to God, being held in the hand, or carried in the bosom of faith: or else, of his death, which though like myrrh, exceeding bitter to himself, yet is of a sweet-smelling savour to his Father, and a delightful perfume to believers: or else, of his righteousness, which is that garment of Christ's, which, whether considered Ls in himself, or as put upon his people, " smells of myrrh, aloes, and cassia;" and with which they being clothed, their "smell is as the smell of a field which the Lord hath blessed."

2ndly. She is said to be also " perfumed with frankincense;" by which may be meant the mediation and intercession of Christ, which is that much incense, with which Chi'ist offers up the prayers of all saints to his Father; and with which their persons and their prayers being perfumed, they meet with acceptance with God, which otherwise would be a stink in his nostrils; see Rev. viii. 3, 4, Psalm csli. 2.

3rdly. She is said to be " perfumed, or to be possessed with all powders of the merchant." Christ is this merchant-man; the graces of the Spirit arc those powders which Christ, as Mediator, is full of; all which ai'e sweet and savoury, rich and costly; " the merchandise of them is better than the merchandise of silver, and the gain thereof than tine gold." Some read this last part of the words thus,'' " which is above or more excellent than all powders of the merchant, druggist, or apothecary / for no spice in the merchant's warehouse, no precious drug or aromatic powder in the apothecary's shop, is to be compared with those graces of the Spirit, which Christ bestows upon his own people.

Verse 7. Behold his bed, which is Solomon's.- threescore valiant men are about it, of the valiant of Israel.

These are eitlier the words of the daughters of Jerusalem continued, as somc^ thiuk; who having begun, go on to commend the church from that communion and fellowship she enjoys with Christ, and from that safely and security which she has iu him: or rather, according to others," they are the words of the church; who perceiving that the daughters of Jerusalem were much taken with her beauty; and fearing, lest they should ascribe too much to her, to the prejudice of her beloved; she breaks in upon them, and proposes a far more glorious object to them to gaze upon and wonder at, even Christ, from whom she received all her beauty and glory; him she describis by his bed, and the guard about it, in this and the following verse; by the chariot he rides in, in ver. 9, 10; and by the royal crown he wore on his coronation-day, in ver. 11. In these words we have,

I. To consider who is meant by Solomon.

III. The guard that is about it, which is here described.

IV. Why a behold is prefixed to all this. I. It will be proper to consider who is meant by Solomon; and I apprehend we are not to understand this literally of Solomon, the son ot David, and king of Israel; but mystically, of Christ, who was typified by him; it may be said of this place, what our Lord said in another case, that a " greater than Solomon is here." Solomon was undoubtedly an eminent type of Christ; the whole seventy-second psalm, which is entitled, " a Psalm for Solomon," is generally expounded, not only by Christian, but also by Jewish interpreters,'' of the Messiah, whom Solomon prefigured; and there is an agreement and likeness between them in the following things: 1. They were both the sons of David -. Christ, as well as Solomon, was so according to the flesh; God promised that he would raise up the Messiah from his seed, which promise he accordingly made good: the Jews lived in the expectation of him, as being to spring fi-om him; and therefore when Christ put that question to them, "What think ye of Christ? whose Son is he?" they readily answer. The sou of David:" hence he is called both " the root and offspring of David;" as he is God, he is the root of David; and as he is man, he is his offspring. 2- They were both the sons of God; see 2 Sam. vii. 14, compared with Heb i. 5, only with this difference; Solomon was the Son of God by adopting grace, Christ by nature and eternal generation. 3. They were both Jedidiah's, be-v loved of God: that Solomon was so, is manifest from 2 Sam. xii. 24, 25, and therefore had that name given unto him; that Christ is the dear Son of God's love, was testified by a voice from heaven more than once, particularly at his bap-, tism, and at his transfiguration upon the mount; see IMatt. iii. 17, and xvii. 5. 4. They were both kings and preachers in Jerusalem; for Solomon, see Eccl. i. 1, 12, and of Christ it is manifest that here he exercised great part of his public ministry; and here also did he sit upon the throne of his father David, though in a spiritual way. 5. He was a type of Christ in his wisdom. It is said of him, 1 Kings iv. 30, 31, that his " wisdom excelled the wisdom of all the children of the east-country, and all the wisdom of Egypt; for he was wiser than all men:" and of Christ it is said. Col. ii. 3, that " in him are hid all the treasures of wisdom and knowledge," he as much, iiav, infinitely more, exceeded Solomon in wisdom, than he did all other men; for never man spake such words of wisdom, his enemies themselves being witnesses, as he did. 6. He was also a type of Christ in the largeness of his kingdom: as God gave him " largeness of heart, even as the sand that is on the sea-shore;" so he likewise gave him a kingdom suitable to it, and made hira to reign " over nil kingdoms, from the river unto the land of the Philistines." Christ's kingdom, however small it may appear now, shall iu the latter day he very large; for " he shall have dominion from sea to sea, and from the river unto the ends of the earth; for when he takes to himself his great power, and reigns, " the kingdoms of this world shall become the kingdoms of our Lord and of his Christ;" see Psal. Ixxii. 8, Rev. xi. 15, 17. 7. He prefigured him in the peaceableness, as well as in the largeness of his kingdom: " Solomon's kingdom was a peaceable one, as well as a large one; " he had peace on all sides round about him;" and his subjects " dwelt safely, every man under his vine and under his fig-tree, all his days:" which was all typical of Christ and his kingdom; one of whose titles is, " the Prince of peace;" whose sceptre is " the gospel of peace;" whose kingdom is not " meat and drink, but righteousness and peace, and joy in the Holy Ghost;" and whose subjects are " the sons of peace;" on whom he bestows peace of conscience now, and will introduce them into an everlasting peace hereafter. 8. He was also a type of him in the riches of his kingdom: there was such plenty of gold in the days of Solomon, " that silver was nothing accounted of," but was as common "iu Jerusalem as stones;" Clirist's "riches, are unsearchable;" he has riches of grace, and riches of glory, which he bestows upon his subjects, so that they are all as kings and princes: it may be much more truly said of all Christ's subjects, what the king of Assyria in a boasting manner said of his princes, " Are not my princes altogether kings?" all the subjects of Christ's kingdom are princes, and all these princes kings; and therefore it must needs be a very rich and opulent one. 9. Solomon was a type of Christ likewise in his marriage of Pharaoh's daughter, an Egyptian woman; one that was an " alien from the commonwealth of Israel, and a stranger from the covenant of promise;" which is not more surprising, nor indeed so much, as that " the Holy One of Israel, the God of the whole earth," should espouse to himself sucli poor, mean, vile, and sinful creatures, as we by nature arc; so that he who is our Maker, is also our Husband; astonishing 1 stupendous grace I 10. He was a type of him iu his building the temple, which prefigured the church of Christ, which is built on Christ, " the Rock, the Poundation, and Corner-stone; in iu loc. f lleda in Sane, in loc and Foliot. in whom all the building, filly framed together, groweth unto an lioly temple in the Lord:" nay, it is not only built upon him, but it is also built by him, therefore to him all the glory should be ascribed; for " he shall build the temple of the Lord, and he shall bear the glory," Zech. vi. 13. And now seeing that Solomon was a type of Christ in so many instances, it need not be wondered at, that he should bear his name in this, and in some other parts of this Song. Eut,

II. The next thing to be enquired into, is, what is meant by his bed: and there is a varieiy of opinions concerning it.

The Targum understands by it, the temple; R. Sol. Jarchi, the tabernacle of the congregation; iu both which the priests and Levites watched and kept guard; R. Alshech, the congregation of Israel. Some'= think that the temple of Christ's body is here intended, in which " the fulness of the Godhead dwells;" and which was guarded and protected from the fury and malice of Herod and others, by angels, who were continually ascending and descending on him: others,^ the hearts of believers, in which Christ condescends to dwell; which are kept by his power, and guarded by that " peace of his which passeth all understanding." Some*^ have been of opinion, that Christ himself is this bed: others,' that it is his cross: and others,^ that the happiness of the saints in glory is here meant; who, dying in the Lord, " enter into peace, and rest in their beds;" which are those mansions that are prepared and reserved for them in heaven. Though others'" think that the scriptures are this bed; iu hearing and reading of which, souls are often begotten again; tiiey are written for the comfort of God's children, beiug opened, are made very useful to them, where they frequently meet with Christ, and have communion with him; these, notwithstanding the cunning and malice of wicked men, have been safely kept and strangely preserved by the providence of God; as the doctrines of them have been strcnuou.-ly maintained and defended against heretics by the ministers of the Gospel. But I am rather inclined to think, that by this bed, we are to understand the church of Christ;' it is here Christ dwells; this is his resting-place: here souls are begotten and born again; and here he grants to his people nearness of access unto him, sweet familiarity, and delightful fellowship with him. Now this may be said to ba his bed, because the Father has given it to him, and he has purchased it with his own blood; as also, because it is of bis own making. But,

III. We now proceed to consider the guard about this bed; which are either the angels of God,"* who are ministering spirits to the church, and " encamp round about them that fear the Lord;" who, as they are always ready, so they loc. ■> Thoodoret in loc. ' So the Cabalistic doctors interpret it of malcuth, the congregation of Ic-racl, tlio bride, the church, Lexic. (Sub. i>. b'll.

are able and mighty to do the pleasure of Christ, and to defend bis church; who are as valiant and courageous in doing tlicir Master's work and will, as they are faithful and trusty: or rather, by this guard about the church, we are to understand the ministers of the Gospel;' who, " by night stand iu the house of the Lord," and act the part of watchmen there; defend tlic truths of the Gospel, and vindicate the cause of Christ against all opposers. These are described,

1st. By their number, threescore; which perhaps was just the number of guards which Solomon had every night about his bed; and that not only for the safety and security of his royal person, but as an indication of his majesty and greatness: and it may be observed, that these are just double the number of David's worthies, Solomon excelling his father in glory and majesty; though perhaps here is a certain number nieuLioned for an uncertain, which may be particularly mentioned, because it is a competent and sufficient one.

2udly. By their qualifications, " valiant or mighty men:" they are such who are strong in Christ, in his grace, and in the power of his might; and so indeed they had need to be, to discharge the work they arc called unto: they are capable of digesting the word of God themselves, and of dividing it to others; they have courage enough to defend the gospel against all its enemies, and are " valiant for the truth upon earth;" they quit themselves like men, being strong; and '" siand fast in one spirit, striving together for the faith of the gosjjel."

3rdly. By their original, or descent; they are " the valiant of Israel:" the Israelites were noted for valiant men, and were a terror to their enemies; and these were the choicest, the very flower of them; these were Israelites indeed, who had something of the spirit of old Israel in them; who, as a prince, had power both v>'ith God and men, and prevailed,

'4thly. By their posture; they stood round about the bed, on all sides: which shows not only their diligence iu their work, and how careful they were that nothing might prejudice the church, nor disturb its rest and repose; but also the safety and security of it: not that this is all the security the church has; for besides the angels, and these ministers of the gospel, who attend it, the Lord himself is round about; " for as the mountains are round about Jerusalem, so is the Lord round about his people:" but yet it is a great mercy and blessing that the Lord is pleased to set such a guard as this about his bed, or set such watchmen as tliese upon the walls of his Jerusalem.

IV. To all this a behold is prefixed; which may be considered, either as a note of attention, to stir up the miuds of the dauahters of Jerusalem to consider this great person, whose bed this is which is guarded after such a manner as is here represented; from whence they might conclude, that if his bed was so stately, his person must be much more so: or else, as a note of admiration, which she takes np, not only to show how much she was affected with the glory and greatness of Christ's person, and with those privileges which sheenjoyed through, andby him; as that she should be in his bed, where he condescended to grant her communion with himself, about which so strong a guard is set as is here described: but likewise, she does it to stir up the afFectious of these daughters towards Christ, that they might be filled with desires after him, and not be at rest until they also had some enjoyment of him, in whose presence s!ie had found so much sweetness.

Verse 8. They all hold swords, being expert in tear: every man haih his sivord upon his thiyh, because of fear in the night.

In these words is a farther description of the guard about Christ's bed: and that

II. By their skilfulness in using them; being " expert in war."

III. By their readiness to engage upon any occasion; " every man bath his sword upon his thigh."

IV. The reason of tliis guard, and their being thus armed, and standing in this posture, is also assigned; because of fear iu the night."

I. Here is a farther description of the guard about Christ's bed, by the armour which they appeared with; they " all hold swords:" they are not only mighty and valiant men, men of courage " but also armed men;" and therefore are more capable to act both defensively and offensively. Now by the sword, which they hold in their hands, or have girt upon their thighs, is meant the word of God, which in scripture is called, 1. " The sword of the Spirit," Ephes. vi. 17; and that because it is a spiritual one; for as none of " the weapons of our warfare are carnal," but spiritual; so likew ise is this, which is no small part of our Christian armour; and which none but " the spiritual man" docs, or can use to any good purpose against " spiritual wickednesses in high places;" as also because it is made by the Spirit of God; he is the Author of it; it is he that furnishes us with it, and makes it powerful and efiicaeious to answer the ends for which it is both made and used. 2. It is called a shar]) one, nay, said to be, Heb. iv. 12, " sharper than any two edged sword;" which sinners have found to be true, by those sharp threatenings and severe reproofs it has given for sin; and those cutting convictions, which, in the Spirit's hand, it has laid them under for it; for then it pricks the very heart and conscience, and pierces, " even to the dividing asunder of soul and spirit;" it cuts and hews persons down, that arc either going on in a course of profaneness, or are vainly boasting of their own righteousness; nay it not only cuts, but kills, according to Ilosea vi. 5, compared with ver. 4, " therefore have T hewed them by the prophets, I have slain them by the words of my mouth." Satan has often felt the keenness of this sword, especially as it was in the hand of Christ, and managed by him against him in the wilderness; who repelled every temptation of his, with a " for it is written:" neither is there any weapon more powerful and successful in the hand of faith, when strengthened by the Spirit of God, to resist that enemy of our souls, than this is; nor is there any that is more formidable to him, nor more dreaded by him. Moreover it has appeared, and has been sufficiently tried, to be a sharp sword in the refutation of errors and heresies; it has at once cut the nerves and sinews of sophistic arguments, and laid open naked truth to public view; and will still appear more evidently so in the destruction of Antichrist, that man of sin, " whom the Lord will consume with the spirit of his mouth, and destroy with the brightness of his coming." 3. It is also called a two-edged one; Christ is represented. Rev. i. 16, as having such an one proceeding out of his mouth; and the saints, in Psalm cxlis. 6, as having the like in their hands; in both which places I am inclined to think, that the word of God is intended, whose two edges are the law and gospel. The law is one of those sharp edges of the word of God, which in the hands of the Spirit, makes piercing and cutting work in the heart of a poor sinner; it lays open not only the gross enormities of life, but also the vile corruptions of nature, and discovers the wrath of God, which is the due desert thereof; it not only accuses and convicts, but also curses and condemns; nay, becomes a kiUinq letter, so that the poor sinner, under the powerful workings of it, is in his own apprehension a dead man: this sharp and cutting work of the law, the apostle Paul went under; this keen and sharp edge of the word of God he sufficiently felt, as is manifest from llom. vii. 9 — 11. Moreover, the gospel is the other edge of this sword; and a sharp one it i.S in the Sjnrit's hand, to cut down both the best and worst in man; it cuts down the best in man, his goodness and goodlincss, his strength and wisdom, his righteousness and best performances, and lays them all aside in the business of his justification before God, and acceptance with him: it also cuts down the worst of man; it gives the greatest blow at. his sins and corruptions of any thing else, and teaches him the most powerfully to deny nn- I godliness and worldly lusts; it puts him upon an abasing of himself, and a magnifying of the grace of God. Now this sword, the guard about Clirist's bed had in their hands, and ujion their thighs, to defend it from all the dangers it was liable to: and though in our bibles it is rendered swords, in the plural number; yet in the Hebrew text it is in the singular number, the sioovd f^ for it is but one sword, which is the word of God, that these persons were acquaiuted with, and firmly held for the safety and protection of the church.

And now, by their holding this sword, is meant, not only their acquaintance with the word of God, and their apprehension of it, but also their retention of, and firm adherence to it: they not only held it forth to others, but also held it fast themselves; which is a necessary qualification in the ministers of the gospel, or in those who are about Christ's bed: for having this sword always in their hands, thej' are in a readiness to " war a good warfare;" which they are not strangers to, as appears from the following character of them. For,

II. They are farther described by their skilfulness in military affairs, " being expert in war:" these had been in God's yv,u.vdcriov, or school of exercise, where they had been in some good measure taught, and versed in the art of war, and had their spiritual " senses exercised to discern between good and evil." The ministers of the Gospel are, in common with other Christians, engaged in a war with sin, Satan, and the world; but being endowed with greater light and knovvledge, faith, and experience, as they must be supposed to have a greater degree of courage to oppose; so they must be allowed to have a greater expertness in managing a war with those spiritual enemies, than usually private believers have; having a large knowledge of, and acquaintance with the many windings and turnings of a deceitful and treacherous heart, as well as tiie depths of Satan, and the cunning and crafty wiles and methods he takes to deceive souls; as also the various, charming, and alluring baits of an ensnaring world: and besides all this, being set in a higher post and place in the church, it is higiily necessary that they should be more expert in figlit- " ing the good fight of faith,'' against all opposers of the doctrines of the Gospel; for it is not only proper that they should be mighty men, men of courage, who are concerned in such a work; but also men of skilfulness, who know how to use those spiritual weapons which they are accoutered with: so as both the truth of the gospel shall be defended and establislied, and error and heresy be refuted and overthrown.

III. They are also described by the posture of readiness which they are to engage upon any occa- sion; "every man hath his sword upon his thigh:" to have the sword upon the thigh, is a preparation for war, and an Indication of readiness to engage in it; see Psalm slv. 3; for being there, it is near unto them; they can come at it on all proper occasions, and arc hereby in a posture of defence. All this may be expressive of that familiar acquaintance which ministers of the gospel have with the word of God, and how near it is unto them? it is in their moiilhs and in their hearts; it dwells richly in their hearts, with which they meditate upon it; aud it is in their mouths in the preaching of it; they can quickly and easily come at it, and furnish themselves with sufficient proofs of gospel-truths, and with proper arguments for the refutation of erroneous doctrines; so that as they are " set for the defence of the gospel," they are always in a posture of readiness to act for it.

IV. The reason of this guard about Christ's bed, and of their being thus armed and standing in this posture, is here assigned; which is, " because of fear in the night:" which some understand of that dread and terror which is injected into the minds of men by evil spirits; and so the Targum explains this, as it does also the terror by night, in Psal. xei. 5, of apparitions and evil spirits which walk in the night; which those who have the seal of circumcision in the flesh, which the paraphrast supposes is meant by the " sword upon the thigh," have no reason to be afraid of: but it is much better in the Talmud," understood of the fear of hell, which is comparable to the night; though that fear, which believers are apt to be possessed of in their times of darkness, seems rather to be intended: and from hence may be observed, I. That believers have their nights of affliction, temptation, desertion, darkness, sleepiness, and caraal security. 2. That they are often possessed with fears in such seasons; as "without are fightings," so "within are fears;" as that Christ is not theirs; that they shall never gel to heaven, nor hold out to the end; and are frequently terrified with the formidable posse their enemies bring against them, to which they find their own power aud strength unequal; aud tiierefore are ready to faint, and be discouraged; and their peace, rest, and quietness in Christ, are much disturbed. 3. That Christ has provided a guard for his church, to remove tliose fears, support them under those discouragements, and defend them from those who would make inroads upon their fuith and comfort; and these are the ministers of the Gospel, whom he has set upon the walls of Zion, and placed about his bed, the church; that so the out -works aud fortifications of Gospel doctrines may be kept firm against all opposition without, and the pre-

1 Cocceius and Heunischius in loc. Vid. Cohen cious promises of the Gospel may be open and dispensed within; that so her peace and comfort may not be broken in upon; wliieh, as it shows the safety and security of the church, so it does likewise the tender care and concern of Christ for her.