Exposition of the Whole Bible

The church having described Christ's bed, proceeds to give some account of his chariot, which he had made for himself and spouse. The word here translated chariot, is to be found in uo other part of the scripture, and is differently rendered. Some translate it a throne, which Solomon had prepared for himself; so Junius and Tremellius: others, a stately palace or bride cliamber, which he had built on purpose for the more honourable reception of his bride; so David de Pomis, R. Sol. Jarchi, and Arias Montanus: others, a bed; which is so called from the fruitfulness thereof, which in chap. i. 16, is said to be green; but then it must mean such a bed, in which the bride used to be carried, as R. David Kimchi° observes. So that it seems to signify the nuptial bed, or an open chariot, or some such like thing, in which the bride was carried in pomp to the bridegroom's house: and in this sense is the word used in the Misuah;p where mention is made of a decree " that the bride should not go out into the city, ]inEwl, beappirion, the word here used, " in the nuptial bed, or open chariot;" in which as R. Sol. Jarchi says, in his gloss upon the words, " they carried her from the house of her father to the house of her husband." And so the Septuagint here renders the word by (popeToy, which signifies something in which persons or things are carried, and is very much like in sound to the Hebrew word; and somei have thought that it is this very Greek word which is here made use of, which might not be unknown to the Hebrews; and pnsx mn"? is a usual phrase with the Rabbins, to express the celebration of marriage.r It seems to be the nuptial chariot: in which, according to Pausanias,^ three only were carried; the bride, who sat in the middle, the bridegroom on one hand, and the friend of the bridegroom on the other: something of this kind is the Palki or Palanquin of the Indians; ia which the bridegroom are carried on the day of marriage on four men's shoulders.' By this chariot, R. Sol. Jarchi and Alshech would have the tabernacle of the congregation understood; though the Targum and R. Aben Ezra understand it of the temple, which was made of the cedars of Lebanon: but by it rather is meant, either. First. The human nature of Christ, in which, as in a chariot, Christ made himself visible and consi)icuou3 to men, and gave a glorious display of his greatness and majesty; " for in him dwelleth all the fulness of the Godhead bodily;" it was in this he descended from and ascended up to heaven; and bv which saints have access to God, and a comraunication of grace from him; for our way of access to God, and of acceptance with him, as well as of conveyance of all covenant-grace and blessings from him, is " consecrated for us through the vail, that is to say, Christ's fits!;." Concerning which chariot of Christ's human n?tnrc, we may observe, 1. The author, king Solomon, Christ himself: and this serves to set forth the magnificence of it; for if it is the work of so great a person, it must needs be curiously wrought; and at the same time it shows his wonderful humility and condescension, in that one who was possessed of royal dignity, should be employed in such a work; and in nothing did he give a greater instance of it, than in the assumption of human nature, in his being found in fashion as a man; which work purely ascribed to himself; it was sine virili opere, without the help of man that Christ became man; his human nature is the " stone cut out of the mountain without hands," and the tabernacle which God pitched, and not man; and because of this, it is wondrous and surprising: when it was first prophesied of, it is ushered in with a " behold, a virgin shall conceive," &c., and when the news was brought to the virgin herself, it was startling and astonishing to her, and made her say, " How shall this be, seeing I know not a man? " but this being a work of God, with whom nothing is impossible, was effected by him: but though Christ assumed our nature, and became man without the help of man; yet not exclusive of the help and assistance of his Father, who prepared a body for him; nor of the Holy Ghost, who formed and sanctified it in the virgin's womb. 3. The matter of it, and that is of the wood of Lebanon: Christ was conceived and born of the virgin Mary, who dwelt at Nazareth, a ci(y of Galilee, at the foot of mount Lebanon; and the wood of that mountain, which was cedar, being of an incorruptible nature, may very well express the incorruption of Christ's human nature; for though he died and was buried, j'et he never saw corruption: moreover this being very excellent and valuable wood, may denote the excellency.and glory of Christ's human nature; whose countenance is as Lebanon, excellent as the cedars; for tliough, by his sorrows and sufferings, his visage was more marred than any man, and his form than the sons of men; yet he was fairer than any of the sons of Adam. 3. The cud for which this chariot was made; it was for himself: for thougli all the three persons had a hand in making it, yet none but the second person appeared in it; it was the Son only, and not the Father, nor the Spirit, who was made flesh, and dwelt among us; which was done forthe showing forth of his own glory, as well as for the sake of his body, the church. Or else.

Secondly. By this chariot, may be meant the church of Christ;" where he shows himself openly to his people in his ordinances, and they behold his power and his glory, in the sanctuary; here he rides in triumph over his enemies; from hence he sends forth the rod of his strength, and makes mighty conquests by his grace over the hearts of men; here his Gospel is preached, his ordinances administered, his name borne up, his cause and interest carried on, and his person alone exalted. Concerning which.chariot we may also observe, ]. The author of it, Christ himself; it is he that builds this temple, and bears the glory; he is the Rock, the Foundation, and Corner-stone on which, and the chief architect by whom, it is built; there are indeed many workmen and under-buildcrs whona he employs herein, but he himself is the principal; his own hands have laid the foundation, and reared up the super-structure; it is he that has knit all together; and bears, supports, and maintains the whole fabric; and will bring in the head-stone, with the joyful acclamations of grace, grace unto it. 2. The matter; of the wood of Lebanon; the temple which was built by Solomon, was an eminent figure of the church of Christ; now this was built of cedars fetched from Lebanon, which, though it was upon the borders of the land of Israel, yet was not in it; for Solomon sent to Hiram king of Tyre for them, whose servants cut them down, hewed them, and made them fit for the building: Christ's true church is made up only of believers, such who are comparable to the cedars in Lebanon; who, thouoh whilst in their state of nature are aliens from the commonwealth of Israel, and therefore arc invited to come with Christ from Lebanon, iu chap. iv. 8, yet are cut down from off their old stock, and being hewn and fitly framed for the building by the grace and Spirit of God, are laid iu it, and so grow up uuto an holy temple in the Lord: and this wood of Lebanon being lasting and durable, may denote the final perseverance of the saints, and the continuance of the church of Christ; which being built upon him, the Rock, the gates of hell cannot prevail against it; it is as immoveable as mount Zion, and as incorruptible as the cedars. 3. The end for which it is made, and that is, for himself: Christ has made all things for himself; and more especially his church he has made for his own use; it is his house to dwell in, his garden to walk in, his bed to rest iu, and his chariot to ride in; he has also made it for his own glory, and indeed much arises from it; his manifestative glory is much increased by it; this people he has formed for himself, and they shall show forth his praise.

3rdly. By this chariot, may be meant the Gospel, and the preaching of it; which may be also represented by the white horse, in Rev. vi. 2, on which Christ rides and goes foith, conquering and to conquer; the ministers also of which may be compared to chariots, as Elijah, in 2 Kin^sii. 12, is called " the chariot of Israel, and the horsemen thereof;" so Theodoret interprets it of the holy apostles. lu this chariot Christ shows himself in all the glory of his love and grace; here, as in a glass, saints behold the glory of the Lord, and are changed into it; in this he is carried up and down the world, and by it is conveyed to the souls of men; this is that vehicle in which he is brought home unto them, aud in which he triumphs over all his enemies, and makes his ministers to do so likewise: so that this is a triumphal chariot which he has made,' and in which he shows himself to the world. And, 1. He is the alone author, as well as the subject, sum, and substance of it; and therefore it is called " the Gospel of Christ." It is not the contrivance of human wisdom, the device of man's brain, nor the produce of carnal reason; it was neither projected, formed, nor delivered by man, but by the revelation of Jesus Christ; it is he that has given it to men, and given men a commission to preach it, and furnished them with all necessary qualifications for it. 2. The matter of it is said to be " the wood of Lebanon;" which being iucorruptible and durable, as has been before observed, as well as of a sweet-smelling savour, may very well be applied to the Gospel of Christ, which is preached by his faithful ministers; who are not as some, who coirupt the word of God; but in doctrine, and also in life, show incorruptness, gravity, and sincerity, and deliver sound speech which cannot be condemned; which will abide and continue, notwithstanding all the efforts of men and devils; and is of an exceeding grateful smell to believers, to whom it is the savour of life unto life. 3. This he has made also for himself: that is, for his own glory; which end is answered, whea the riches of his grace and love are displayed, his person and offices magnified and exalted, and he declared to be the only way of salvation to lost sinners; as also when sinners are converted, and saints are edified under the ministry of the word, and the success of all ministerial labours is ascribed unto him. Or else,

4thly. By this chariot, may be meant the covenant of grace; in which, as in a chariot, Christ shows his royal person, and the glorious sovereignty and freeness of his love; by this, as in a chariot, many poor souls are borne up and supported under, and are comfortably carried through a great many trials aud exercises in this life, aud in which they are brought triumphantly to glory; the same blood of the everlasting covenant, which fetched Christ out of his grave, brings souls out of the pit wherein is no water, and introduces them into the kingdom of Jesus Christ. And, 1. Of this chariot, Christ, who is here meant by king Solomon, is the author: man is not ia a capacity to make a covenant with God; he has nothing of his own, but what God, before all • articles, agreements, conditions, grants, and promises, has a prior right unto; but Christ, as the Representative of the elect, has made a covenant with his Father on their account; his wisdom drew the plan and model of it, he then acting as the Counsellor, or as the Angel of the great council;"' his power effected it, being the mighty God, and his grace fdled it, as the Mediator of it; he had so great a hand and concern in it, as that he is called the Surety, Mediator, and Messenger of it, nay, the covenant itself. 2. The matter of it, or of what it was made, is the wood of Lebauou; which may intend the durableness and inviolableness of the covenant of grace: for God will not break it, nor alter the thing that is gone out of his lips; it is as lasting as the wood, and as immoveable as the mountain of Lebanon itself; its promises are yea and amen, and its blessings are irreversible; it is of au everlasting nature in itself, and can never be disannulled by men or devils; and contains things in it both for time and eternity. 3. His end in making this is his own glory, as well as the good of his people; he had both iu view: the former is mentioned hei'c, he made it for himself; the latter in the next verse, where it is also said to be for the daughters of Jerusalem. Christ's glory and his church's good are inseparable; his glory is great in their salvation; which shows with what wisdom, and in what a beautiful and excellent order, the covenaut of grace is made. It is interpreted of the everlasting covenant by some Jewish writei's.*

Verse 10. He made the pillars thereof of silver, the bottom thereof of gold, the covering of it of purple; the midst thereof being paved with love, for the daughters of Jerusalem.

The- church goes on to give some further account of this chariot, which Christ, the true Solomon, had made for himself; and says,

I. That " the pillars of it were of silver."

II. The " bottom of gold."

III. The " covering of pm-plc." And

IV. That " the midst of it waspaved with love; aud that either by or for the daughters of Jerusalem." Now the explanation of these several parts must be according to the several senses which have been given of the chariot in the former verse. Aud

I. If by the chariot we understaud the human nature of Christ, then

1st. By the pillars of it, are meant the several graces of the Spirit, which both adorned and supported it; for besides the habitual holiness of liis nature, and the iunoceuce of his life, there appeared in him a strong faith in God; and that not only throughout the whole of his life, but in the midst of his dolorous sufferings, nay, when deserted by his Father; as also great courage and mag- nanimity of miad, as well as much patieace and humility in doing and suffering all he did; and these may be called pillars, both for the mighty strength that was in them; for grace was not weak ia Christ, as it is in us; and also for the support they were of unto him; in the exercise of which the chariot of the human nature was kept^ as it were, upon its wheels; and these arc said to be of silver, to denote the cscellency, brightness, and solidity of those graces; and which appeared to be so, even when as silver they were tried ia the furnace of affliction. And

2ndly. By the " bottom of gold," may be meant his Deity; and so denotes, that the subsistence of the human nature is in the Divine Person; the human nature never did, nor never will subsist without it; as soon as ever it was conceived ia the virgiu's womb, it was united to the divine person of Christ, and has ever been since supported by it, both ia its state of humiliation and exaltation; it is this which lies at the bottom of, and puts an efficacy into all Christ's mediatorial actions, and makes them powerful to answer the ends for which they are performed; the effusion of his blood, the oblation of his sacrifice, and the bringing in of a righteousness, would not have been sufficient to have expiated siu, satisfied justice, answered the demands of a righteous law, and discharged the sinner, had they not been the blood, sacrifice, and righteousness of God; it is the impress ofDeity upon them, which makes them etficacious to answer all the purposes. Now this being called a bottom, is no way a lessening or a diminution of the glory of Christ's Deity, any more than his being called 3^ fouyidation is; but rather serves to set forth the glory and greatness of it, as its being said to be of gold manifestly shows. And then also,

Srdly. By the purple covering of the chariot, which seems to be an allusion to the curtains of the tabernacle, Exod. xsvi. 1, may be meant, either the passion and sufi'erings of Christ in the human nature, by which his garments were as though they had been dyed; and he appeared red in his apparel; nay clothed with a vesture dipped in blood; so that the covering of the human nature of Christ may well be said to be of purple; or else, it means his royal dignity, and his exaltation after sufferings; this being a colour used by kings and great persons; he was clothed with a purple robe before his sufferings, by way of derision; but now he is really made Lord and Christ; he was then, in a way of mockery, crowned with thorns -. but now, in the same nature, is crowned with glory and honour. And then,

4thly. By the midst of it, which is paved with love for the daughters of Jerusalem, may be meant the heart of Christ, which is filled with, and as it were, paved with love for poor sinners; or as the wordy may be rendered, inflamed, or set on fire with love. It was this that moved him to espouse their cause, take upon him the care and charge of their persons, assume their nature, and die in their room and stead; which love of his, as to its quality, is the best; as to its degree, the greatest; as to its duration, for ever; from whence there is no separation, to which there is no parallel; and at present, to us finite creatures, incomprehensible; and all this is for the daughters of Jerusalem, the elect of God, or young converts; that is, it is all for their sakcs, and out of love to them he made this chariot, or assumed human nature, according to what is said, Heb. ii. 14, " forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same:" or else the meaning is, that such is the love of Christ towards these daughters, that if any one could but look into his heart, they would find the very images and pictures of them drawn there; who are not only engraven upon the palms of his hands, but are also set as a seal upon his heart; which was prefigured by the high-priest's bearing the names of t?ie children of Israel in the breast-plate of judgment upon his heart, before the Lord continually; all which is expressive of that strong affection which he has unto them. But then,

II. If by the chariot we understand the church of Christ, then,

1st. By the pillars thereof are meant the ministers of the gospel; so of James, Cephas, and John, the apostle Paul says, that they seemed to be pillars, and such as these are intended by the seven pillars, which wisdom had hewn out, aud built her house upon, in Prov. ix. 1; who, for their strength, stability, and support to the churcli of Christ, may be compared to those two pillars in the porch of the temple, which are called, the one Jachin, aud the other Boa~: for these are of great strength to the building; there is a very great weight rests upon them; these are the legs in Christ's body, which, like pillars of marble, stand firm and immoveable, notwithstanding the several pressures of reproaches, afflictions, persecutions, &c., which fall very hard and heavy upon them; for none of these things move them; but with an unshaken courage and magnanimity of mind they stand up under them; and in so doing, are very great supports to the cause, interest, and church of Christ; for though Christ is the Foundatiou and the chief Corner-stone, yet these are pillars, and have their usefulness. Now these are said to be of silver, because of their valnableness, both in the esteem of Christ, who has placed them in his church, and from whom they have all their strength and usefulness; and likewise in the esteem of saints, to whom they are made useful; for the tongue of the just, and especially of a gospel-minister, is as choice silver: these are the silver trumpets.

which sound forth and proclaim peace and pardon, life and salvation to poor, lost, and rebellious sinners; their words, when fitly spoken, and adapted to the cases of souls, either of afiQicted saints, or distressed sinners, are like apples of gold in pictures of silver. Moreover, this may be expressive of their shine and lustre, both in doctrine and life; who preach the gospel in its power?nd purity, hold the mystery of the faith in a pure conscience; and who, the more they are vilified, reproached, afflicted, and persecuted for the sake of the gospel, the brighter they are, like silver purified seven times. And then,

2ndly. By the " golden bottom," maybe meant Christ; who is the foundation of his church and people, on which they are laid and firmly built; and is the only foundation of their everlasting salvation, of all their faith, hope, joy, and comfort here, and of their eternal happiness hereafter: and a good bottom this is; happy is every one that is upon it; it may well be said to be " of jiold," because of the glory and splendour of it; it is the " foundation of the apostles and prophets," which they ministerially laid, and on which their persons are secured equally with others; hence the foundations of the new Jerusalem ai'e said to be twelve, and each of them compared to a precious stone, to set forth the excellency thereof: nay, this foundfiion is a super-excellent one; " for other foundation can no man lay," which is in any respect valuable, or upon any account to be compared to this " which is laid, which is Christ Jesus." Moreover, for the durableness of it, it may be said to be of gold; for " the righteous is an everlasting foundation;" that is, the rigliteous man's foundation is such an one; or be is built upon one that will last forever; and such an one is Christ; a foundation that will never decay; but will always abide firm and strong; and is sufHcient to bear the whole weight of the building to all eternity. And then,

Srdly. The " purple covering" may intend either, 1. The snS'ering state of the church; being attended with a varietur of afflictions, tribulations, and persecutions, and sometimes as it were covered with blood, as the histories of several ages testify. Or else, 2. Her regal dignity, to which she and all believers are advanced by Christ, who has made them " kings and priests to God and his Father:" purple being a colour in use among great persons, may very well represent this. Or, 3. Her being clothed with the robe of Christ's righteousness; which may be said to be of a purple colour, because it is the produce and efl'ect of Christ's blood, and is as it were dipped into it; hence believers are said to be " justified by his blood," in Rom. v. 9. Or, 4. It may signify her being washed in Christ's blood, together with the outward garments of her conversation, and so appear to be of this dye. And then.

4lhly. By the midst thereof, which is " paved with love," may be meant, either the hearts of believers, or of the church, filled with a sense of Christ's love shed abroad in them, or inflamed with love to Christ,^ which, though it is sometimes in a decaying and declining condition, yet is never entirely moved; for who " can separate from the love of Christ?" that is, either from Christ's love to his people, or from their love to him: or else, by this pavement of love in the midst of the church, may be meant the ordinances of Christ; which he has institnted for the sake of the daughters of Jerusalem, or young converts; through which he discovers his love unto them, and by an attendance on which they discover their love, both to Christ and to his church; and the church again discovers her love to them, by a cheerful admission of them to these ordinances. But then,

III. If by the chariot we understand the gospel and the preaching of it, then,

1st. By the " silver pillars thereof," are meant the truths and doctrines of it; which, like pillars, are solid and substantial, and continue firm and immoveable, and not like chaff, which is driven away with every wind; nor like such combustible and perishing things, as wood, hay, and stubble; but like gold, silver, and precious stones; and are of very great use to support God's children under the several trials and exercises which they are attended with, and that either in adversity or prosperity, life, or in death: and therefore for their value, utility, and duration, may be compared to pillars of silver: and ought to be as diligently and carefully sought for and into as silver is, and to be received and preferred before it: for to get wisdom in Gospel truths, " is better than gold;" and to get understanding in Gospel-doctrines, "is rather to be chosen than silver," Prov. xvi. 16. And then,

2ndly. By the " golden bottom," may be meant Christ himself, who is the sum and substance of the Gospel: to preach Christ, and him ouly, ' as God's way of salvation to sinners, was the old, primitive, and apostolical way of preaching: and which God blessed and owned, and continues so to do, for the conversion of sinners, and the comfort of saints. that gospel, of wliich Christ is not the sum and substance, is like a chariot without a bottom; and such an one is good for nothing; for who would venture to ride in it? but where Christ is the main and principal subject insisted on, there is a good bottom, nay, a golden one: or a good scat, avanKirov, " a reclining place," as the Septuagint render it, to sit and rest in, or lean upon. And also, Srdly. By the " purple covering," may be meant ' particularly those doctrines of the Gospel, which concern our redemptiou from the law, and the curses of it; the pardon of our sins, and our justification through Christ's precious blood; amore flliarum, Vata-

^ Ctijus media pars strata fuit amore foeminarum Jerusalem, Tigurine version blus, Mercerus.

for which reason they may be said to be of this colour. And

4thly. This pavement of love may signify that the whole Gospel is full of love; wherein, in a very lively manner, is set forth the love of God the Father, iu contriving and drawing the scheme and the model of our salvation before all time; and in sending his Son in the fulness of time, to accomplish what was agreed on before, that he should do; as also the love of Christ in becoming man, sustaining all the sorrows of life; and sufferings of death; and all for the sake, and in the room and stead of vile, sinful, and rebellious sinners; it gives us such instances of love as never were heard of before, which never were, nor never will be paralleled; its whole language is love; it is nothing else but a free promise and declaration of God's love and grace to sinful man; 80 that it may well be said to be paved with it; and how delightful must such a pavement be to the daughters of Jerusalem, to all young converts, either to behold or sit upon, where nothing but the love that is between Christ and his church is beautifully described? But then,

IV. If by the chariot we understand the covenant of grace, then,

1st. By the silver pillars, may be meant the promises thereof; which, lilce pillars, are firm and immoveable, solid and substantial; they are all yea and amen in Christ; not one of them shall ever fail, being free, absolute, and unconditional; and therefore are called better promises, as being preferable to those io the covenant of works, which required conditions to be fulfilled before the enjoyment of the things promised. These, like pillarS, are the support of God's children, under the variety of troubles they are exercised with; these yield them relief, are reviving cordials, and fill them with joy and comfort when nothing else can. O 1 of what profit and advantage has a promise been to a sinking believer, when it has been seasonably brought, and suitably applied by the Spirit! there are some promises which the saints would not have out of their Bibles for millions of worlds: and these may be said to be of silver, because of their preciousness, richness, and durableness; they are " exceeding great aud precious," are of more worth than " thousands of gold and silver;''' and will last for ever, being the sure " mercies of David;" nay, the more they are tried, used, and handled by faith, the brighter and more glorious will they look. And then,

2ndly. By the golden bottom of this covenant, must be meant Christ; who is the covenant itself, not only materially, but fundamentally; he is not only the matter and substance of it, all the blessings and promises of it being comprised in him, but also the Foundation of it; he bears the whole weight of the covenant, and is, as has been observed, the Surety, Mediator, and Messenger of it. Now this bottom, for its richness, firmness, and duration, may be said to be of gold; souls who are in this chariot, the covenant of grace, need never fear falling through; it can never be unbottotned; once in covenant, and always so; and therefore it is said to be " ordered iu all things, and sure;" because it has such a bottom, it can never be broken, nor will it ever be removed. And then.

3rdly. Its purple covering may intend the blood of Christ, which is called " the blood of the everlasting covenant;" by which, not only the covenant is ratified and confirmed; but all that are in it aud are under this cover," have their sins blotted out, hidden and covered; so that when they are sought for, and the most diligent scrutiny made for them by justice, they shall not be found. Moreover, their persons are hereby eternally screened from the wrath of God; so that though showers of wrath shall fall upon the heads of Christless sinners, yet all under this purple covering shall be safe, aud not have the least drop fall upon them ■, but shall, in this chariot of rich and glorious grace, be safely preserved, protected, aud conveyed to eternal glory.

4thly. The midst of it being paved with love shows that this covenant is full of love. It was love that set Christ on work to make it, and engaged him to be the Surety, Mediator, and Messenger of it; it is made up of nothing but love; love has filled it with precious promises and spiritual blessings; and all for the daughters of Jerusalem, to whom love in time communicates them. O! what a delightful and easy chariot must this be to ride in, which is lined with love! love is the hangings of it all around, and the velvet cushions and pillows on which faith leans; with what splendour, stateliness, and majesty, as well as ease and pleasure then, does the believer go to glory?

Tlie Jewish writers, as I have already observed, by the chariot, understand the tabernacle or temple; and by its pillars, bottom, covering, and middle, the ark of the testimony, with the two tables of stone, which are more precious than gold and silver; the golden mercy-scat, the vail of blue and purple, and the seat of the shechinah between the two cherubims, which are upon the mercy-seat. To this purpose are the Targum, and the gloss of R. Solomon Jarchi upon the place.

Moreover, besides the several senses which have been already given of these words, it may not be amiss to observe, that by this bride-chamber, as some render the word in ver. 9, may be meant the royal palace: and how well the description of it in this verse agrees with what is given of the new Jerusalem, in Rev. xxi., will best appear by comparing both together: which bridal palace

' Purpura, sanguis Ckristi, ut autum operimentum, sive coelum lecti tegit eos qui in lecto sunt, ita and sanguis Christi nos tegit, Not. Tig in loo.

Christ is now preparing for his spouse, and when that is ready for her, and she for that, being " perfumed with myrrh and frankinceusf," she shall be kindly welcomed and cheerfully received; where the nuptial feast will be kept, and Christ shall be seen by all the daughters of Zion in all liis glory, and with his royal diadem upon his head, as he is described in the following verse.

Verse 11. Go forth, 0 ye daughters of Zion, and beholding Solomon with the crown wherewith his mother crowned him, in the day of his espousals, and in the day of the gladness of his heart.

These are not the words of Christ, for he is the person spoken of and represented in this glorious manner; nor are they the speech of the daughters of Jerusalem, young converts, for they are the persons spoken to, who are here called the daughters of Zion; nor are they to be considered as the angels' exhortation to all the elect to forsake the world, and contemplate Christ by faith in the glory of his kingdom after his resurrection, as some think: but they are the words of the church, who, observing that the daughters of Jerusalem were first struck with admiration at the sight of her, as comiiig up out of the wilderness, in ver. 6, and that their eyes were now intently fixed upon the bed and chariot she had been describing iu the former verses, calls them otf from these things, and proposes a far more glorious object to them, to whom her own glory was not to be compared; nay, king Solomon, in all his glory, either on his coronation or marriageday, to which the allusion seems to be, cannot equal him; and if his bed and chariot were so acceptable to them, and gave them so much pleasure to behold, she might well conclude that a sight of his person, especially in all his regal glory, could not but be grateful to them; and therefore bids them go forth and behold him, to which no doubt they would be forward enough; for the sight of a crowned king, as he passes along the streets, especially on his coronation day, is very desirable to people, who come forth out of their houses, or look out of their windows to behold the sight.

There is a very great variety in the opinion of interpreters about the time to which these words should be referred. The ancient Jewish writers'^ refer them to the time of Solomon's finishing the temple, and his dedication of it, and to the joy and gladness which appeared on that solemn occasion; but that was neither his coronation nor matre coronatus, quia ipsa precibus obtinuit, ut filius regnaret, quod moraliter coronare est, Sanct. in loc.

f Vid. Sanct. and Bishop Patrick in loc.

his raarriage-day. R. Solomon Jarchi'^ applies them to the time of the giving of the law, when the Israelites acknowledged God as their king, by subjecting themselves to it; for though Moses was legislator, yet God was king in Jeshurua; as also to the erection and dedication of the temple in the wilderness. Others refer them to the time of Solomon's being crowned king of Israel, which may be ascribed to his mother Bathsheba, as the moral cause of it f who, by her entreaties and supplications, procured it for him; and which was " the day of his espousals" to the people of Israel, and no doubt " the day of the gladness of his heart." Others' refer to the time of his marriage to Pharaoh's daughter; at which time it was the custom, not only of other nations.^ but of the Jews, to crown married persons, to which perhaps the allusion is made in Ezek. xvi. 12, and of those nuptial crowns meution is made in the Misnah:'' others refer them to the incarnation of Christ;' and think that by the crown, is meant his humanity, which he received from his mother, the virgin Mary; at which time he espoused our nature, and was no less a day of gladness to him than to us; it being what he gladly performed, and had been long desirous of, as is manifest from the several preludiums of it in the Old Testament: thongh others'' have been of opinion, that the words regard the passion and sufferings of Christ; at which time he was crowned with a crown of thorns, and by his blood purchased and espoused the church to himself; which bloody baptism of his was so desirable to him, that he was even straitened until it was accomplished: but though the allusion, as I have already hinted, is to the coronation and marriage-day of king Solomon; yet I should rather think that the words have reference to Christ, as the glorious Mediator, when first discovered to a poor sinner in all the fulness of his grace, as sitting and riding in the chariot of the everlasting gospel; concerning which we may observe.

First. The persons who are spoken to and exhorted to go forth and behold Christ, and they are the daughters of Zion: Zion was a mount, situate on the north side of Jerusalem, and is sometimes used for the city itself; and was a figure of the church of Christ, which sometimes bears this name in scripture: by the daughters of it, we are to understand the same who are in this song often called the daughters of Jerusalem, by which we have all along understood young converts; who may be called the daughters of Zion, because Christ, who is here thus gloriously

Secondly. The object which is proposed to them to behold, is king Solomon, or the Lord Jesus Christ, who is greater than Soloaion, and was typified by him, and in what respects has been sliown on ver. 7. And it may not be amiss to remark, what one' well observes, that there is a manifest gradation in these verses: in ver. 7 he is only called Solomon; in ver. 9- king Solomon; and here in this verse, " king Solomon with a crown;" for, as the same author observes, " the longer she speaks of Christ, and insists in mentioning his excellency, her thoughts draw the deeper, she sets him up the higher, and becomes ■Warmer in her apprehensions, affections, and expressions concerning him." And therefore I shall DOW,

Thirdly. Consider this circumstance of Christ's glory, he being represented with a " crown, wherewith his mother crowned him in the day of his espousals," &c., and here it will be proper to inquire, 1st. Who we are to understand by his mother. 2ndly. Who by the crown wherewith she crowned him. 3rdly. The time of his coronation, which is here expressed, " in the day of his espousals," &c.

1st. By his mother, we are not to understand Bathsheba, the mother of Solomon; nor the "Virgin Mary, the natural mother of Christ: but either, the church of Christ, the Jerusalem above, which is the mother of us all, who being the mother of Christ mystical, may be said to be the mother of Christ also; or else, every particular believer may he intended, who stands related to Chi-ist as his brother, and as one who has sucked the breasts of one and the same mother; see chap, viii. 1; who not only is called Christ's brother and sister, but also his mother. Matt. xii. 50; in whose heart Christ is formed, by whom he is affectionately loved, even as an only child is by a tender mother; and for whose honour, glory, and interest there is a very great concern. But,

2ndly. "What is meant by tliis croion, wherewith he is crowned hy his mother. Christ has a crown and kingdom, as he is God, equal with the Father, but this is not put upon him, nor given to him by any; he has a natural right unto it which none can give nor take away from him; he being " in the form of God," and in all respects equal to him, " thought it no robbery" to as^ime this crown and kingdom to himself: he has also one as he is IMediator; and this is put upon him, not by his mother, but by his Father; who has " anointed him with the oil of gladness above his fellows," and placed him as " king over his holy hill of Zion," and set " a crown of pure gold upon his head." And thus now, by faith, believers see him, " crowned with glory and honour;" all which will more manifestly appear at the last day, when there will be a more ojjen and visible coronation of Christ than has hitherto been; though he has very often now a " crown given to him," as the triumphant conqueror over the hearts of men; by the mighty power of his grace displayed in the everlasting gospel, in which he goes forth " conquering and to conquer." But it seems to me that the crown which is here meant, is that which every true believer puts on Christ, when their soub are brought to venture on him, and believe in him: every art of faith is a putting the crown on Christ's head; and every submission to his commands and ordinances, is an acknowledging of him as King of saints; and the giving up of their souls unto him, and owning him as their Head and Husband, is " a crown of glory, and a royal diadem" in his hand; even as converts ai'c a '■' crown of rejoicing" to ministers, and " a virtuous woman is a crown to her husband;" and in nothing more do believers do this, than when they ascribe all they have and are, to his graee, and say, with the apostle, It i» " by the grace of Christ I am what I am;" for by so doing, they not only cast their crowns at Christ's feet, but set another upon his head; whereas, on the contrary, they take the crown from off Christ's head, who do not believe on him, despise his commands, neglect his ordinances, and ascribe their salvation, either in whole or in part, unto themselves, their own works and duties. Moreover, this honour Christ justly deserves from us; and it is an incumbent duty to give it to him; for he, in creation, crowned man, and set him over all the works of his hands, and made him but little inferior to the angels themselves; and by his incarnation, has crowned the human nature with such glory and honour, as it never had in a state of innocence itself; it being united to a divine person, and is now exalted at the Father's right hand, which is an honour none ot the angelic race ever enjoyed; for, " to which of the angels said he at any time. Sit at my right-hand?" who also, in the redemption of us from the curse of the law, the slavery and servitude of sin, Satan, and the world, in the remission of our sins by his blood, the justification of our persons by his righteousness, aud sanctification of our hearts and natures by his grace and Spirit, has " crowned us with loving-kinduess and tender mercies." In short, he has laid up for us a " crown of righteousness, life, and glory," which he, the righteous judge, will give unto and put upon the heads of all his people; so that there is a great deal of reason to crown Christ, and acknowledge him alone as our Lord and King, our Head aud Husband, our Saviour and Redeemer, who wascrowned with thorns for us,aud has crowned us with his grace new, aud will ere long crown us with glory. But,

3rdly. The time of his ccronation is next to be enquired into; and that is said to be " in the day of his espousals," that is, on his marriage-day; for Christ's coronation and marriage-day are one and the same day. Now, by this " day of his espousals," we are to understand the time of a poor siDner's being enabled, by miglity grace, to give up itself to the Lord, when it consents to be his for ever: this marriage was made and agreed upon in the everlasting council and covenant of grace and peace; Christ made it his request to his Father, and he granted him it; he gave his full consent unto it, so that there remained only the actual consent of the persons themselves, for whom Christ had such a strong love and affection; which is obtained by the powerful workings of his grace and Spirit in time upon their hearts; and tliat often under the ministry of the word, where they arc " espoused as a chaste virgin to Christ," at which time there is a large breaking forth, not only of Christ's love to and upon their hearts, but also of tlieirs to Christ; which is called the love of their espousals, and which Christ afterwards remembers, v\:hen it has grown cold and chill towards him: thus every time that a particular soul is brought to Clirist, it is both a coronation, and an espousalday; but the great coronation aud espousal-day is yet to come, when all the elect shall be brought in, and it shall be said, " The marriage of the lamb is come, and the bride is ready;" then shall the king, with her, enter into the marriage-cliamber, where the nuptials will be solemnized, and he openly and publicly crowned king of saints, where he will reign with them in all his glory. Some of the Jewish writers interpret this " day of espousals," of the days of the Messiah.™

Now this " day of his espousals," with particular believers, as well as the more glorious one that is to come, is called " the day of the gladue.-^s of his heart:" which shows how welcome poor sinners are to Christ, and how gladly aad cheerfully he receives them; it is not only the joy of angels, but the joy aud gladness of his heart, when sinners are converted to him, and believe on liim; the bridegroom cannot more rejoice overhis bride on his marriage -day, than Christ does over poor comiu^ siuners; and when all his saints are together with him in heaven to behold his glory, what joy and gladness will thou fill his heart? But,

Fourthly. We may observe the duty wliich is enjoined those daughters of Zion; and that is, 1. To go forth, i.e. out of themselves; for a man can never see any glory and excellency in Christ, until he looks out of himself alone to him, the church would have these daughters turn away their eyes from every thing else, and view this glorious object ouly for every thing else though never so valuable,istobe forsakenandleftforthesake him, who is preferable to all enjoyments whatever. 2. To behold him: the former is in order to this; for as persons siting withiu doors, cannot behold an object that is passing by, unless they arise, get up, aud go forlh or look out; so neither can believers discern this glorious object without going forth. Tlie church would have these daughters behold Christ with attention, affection, faith, and admiration; she would have them fix their eyes upon him, look upon him, and love him; look upon him, and believe in him; look upon him, and wonderathim; for there are astonishing beauties, incomparable excellcucies, transcendent glories in him, which deserve such looks as these.

In this chapter is contained a large commenrlatioB. of the churcli's beauty by Christ: first more particularly, by an enumeration of several parts, as her eyes, hair, teeth, lips, temples, neck, and breasts, verse 1 — 5, and more generally, ver. 7, and having observed where he himself was detormined to go, be invites her to 'go with him; wliich he enforces, partly from the danger she was exposed unto where she was, verse G, 8, and partly from the comeliness of her person and graces iu his esteem; with wliich he was ravished, and therefore was extremely desirous of her company, ver. 9 — 11; and then enters info Pome new description of her, as a garden and an orchard, as a spring and fountain, verse 12 — 14. All which slie makes to be owing to him, verse 15. And the chapter is closed with an order from Christ to the winds, to blow on bis gai'den, and cause the spices of it to flow out; and with an invitation of the church to Christ, to come into his garden, and recreate himself there, verse IG.

V^erse. 1. Behold thou art fair, my love, behold thou art fair; thou hast dovti's eyes within thy lodes; thy hair is as a fork ofyoats, that appear from mount Gilead.

In these words Christ reassumes his part in tiiis Song, and eaters upon a commendation of his church's beauty: which he does.

First. jMore generally by asserting it, wlieu he says, " Behold thou art fair," &c., in which geuerai commeudatioii ol her beauty, we have, 1st. An affectionate character given to her, " my love."

2ndly. Something asserted of her, that she was fair. 3rdly. This assertion repealed. 4tiily. To this assertion the world behold prefixed. This coinmendaliou we have already met with, expressed in the same words, ia chap. i. 15, where this kind aud loving character has been opened: iu wiiat sense the church may be said to be fair, shown; as also the reasons of Chi'ist's repeating this assertion, and prefixing to it the word bcliold, are given. The reasons why these words are again mentioned by him, perhaps may be to show how mucli his heart was taken with her beauty; that his love to her was the same as ever it was, notvvithstaudirig her sleepy frames and^uubccGming carriage to him; as also, because she miglit stand in need of the fresh discoveries of his love.

Secondly. He gives some particular instances of her beauty in this and the four following verses.

1st. He describes the beauty of her eyes, and asserts, that she has dove's eyes within her locks; in which words we are to consider. 1. W hat we are to understand by her eyes. 2. Why they are called dove's eyes. 8. Why they are said to be within her locks.

1. By the church's eyes we may understand, either the ministers of the Gospel, who are to the church what eyes are to a human body; they are placed in the more eminent part of C/hrist's body, the chnrch, to watch, overlook, guide, and direct the other members of the body: or else, by them may be intended] the eyes of the understanding, being illuminated by'the divine Spirit; and more especially the eye of faith, by which a soul.enliglitened by divine grace, beholds the glory, fulness, and suitableness of Christ, and looks to him alone for life and salvation.

2. These eyes are called doves. Why ministers of the Gospel are cowpared to doves, and the eye of faith said to be a dove's eye, have been already shown on chap. i. 15.

3. These eyes are said to be vvithin her locks; which, if applied to the ministers of the Gospel, may denote, 1. The imperfection of their light and knowledge, and that a great deal of darkness and obscurity attends them: they know but in part, and prophecy but in part; as eyes under the locks, being covered with them, cannot see so clearly, as when they are removed from them; so the ministers of the Gospel cannot see so clearly into Gospel-truths in this state of imperfection, as they shall, when these locks of darkness are removed; for then they shall see eye to eye; their knowledge of Christ is imperfect now; their light into Gospel-truths is weak and dim; and proportionate to their light and knowledge do they preach; the apostle Paul, who had the greatest light into the Gospel, and the largest share of the knowledge of Christ Jesus, that perhaps, ever any man had, yet desired to know more of Christ, and the power of his resurrection, Phil. iii. 10. 2. It may be expressive of their modesty and humility; locks being decently tied up, as this word signifies," is an evidence of modesty, as the contrary is of wantonness; the ministers of the Gospel, though they have the greatest gifts bestowed upon them; yet reckon themselves less than the least of all saints; for notwithstanding all their parts, gifts, and graces, they do not think themselves sufficient, either to think or speak anything as of themselves; but acknowledge that their sufficiency is of God, who only hath made them able L.inisters of the New Testament; and whenever their labours are blest and owned, either for the comfort and edification of God's people, or for the conversion of sinners, they ascribe it not to themselves, but to the grace of God that is withjthem. 3. This phrase may be added, to set forth their beauty; eyes, from under or within the locks decently and modestly bound up, look very beautiful; or under locks of hair, plaited and curled about the face, so that the eyes are but just seen, which add to the beauty of them: the ministers of the Gospel appear beautiful, not only to Christ, who has counted them faithful, and put them into the ministry; but also to those to whom they are made useful, either for comfort and establishment, or for conviction and conversion; to these, even the very " feet of him that briugeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth salvation, are beautiful," Isa. Iii. 7.

But if by these dove's eyes we understand the enlightened eyes of the understanding, and particularly the eye of faith; then this phrase perhaps is used to denote, 1. The imperfection of faith: the greatest believer has need to pray, with the apostle, " Lord, increase our faith;" there are some, to. vaTepriuaTa, somethings lacking, some deficiencies in faith which need perfecting; it is true, " faith is the evidence of things not seen," yet oftentimes it is very dark and obscure: indeed, when compared with Old Testament saints, believers under the New may be said with open face to behold, as in a glass, the glory of the Lord; but when compared with saints, possessed of the beatific vision, they see but through a glass darkly; their eyes are within their locks. 2. To show us what a modest grace faith is: it looks alone on Christ, it lives only on him; it receives all from him, and gives all the glory to him; it ascribes nothing in man's salvation to itself, nor to any thing done by the creature, but all to Christ and his grace; and so excludes boasting, as the apostle says, Rom. iii. 27, " Where is boasting then? it is excluded. By what law? of works? nay; but by the law of faith." Had works any thing to do in man's salvation, boasting would have been encouraged and established; but God of his infinite wisdom has ordered it, that it should be of and through faith; that it might appear to be of grace, and not of works, lest any man should boast. 3. To set forth how beautiful faith is in Christ's eye, and how much his heart is taken with it; as appears from the ninth verse of this chapter, where he says, " Thon hast ravished my heart, my sister, my spouse; thou bast ravished my heart with one of thine eyes," that is, with the eye of faith.

2ndly. He describes her beauty by her hair, which he says, " is as a flock of goats that appear from mount Gilead;" that is, like the hair of such a flock of goats, so Ben Melech; which in some couutries, hangs down like the locks of women's hair plaited; and is thought to be most like human hair, 1 Sam. xix. 13; in the hair of women their comeliness greatly lies, and without which they are not pleasing, as Apuleius- ob- serves: It is comparcil not to such hair for length and sleekness, as for the colour of it, being yellowish, which with women formerly was in esteem, and reckoned graceful; and great care was taken to make it look so, even as yellow as gold j"" nor was it unusual to compare the hair of women, and represent it as superior to a fleece of the choicest flock;* women in former times had their perukes made of goat's hair/ This may be understood, 1st. Of the outward conversation of the saints; which may be compared to hair, for the following reasons.

1. Because as the hair is for covering, 1 Cor. li. 15, so is a well-ordered and gospel-conversation a covering to the saints. A believer has many coverings; he has more garments than one; he is clothed with " the garments of salvation, and covered with the robe of Christ's righteousness; this is his justification, and what gives him a title to glory: he has also the garment of sanctification, which is curiously wrought by the Spirit of God; and Ibis makes him meet for the King's presence: and he has, besides these, his conversation-garments, which he is to watch and keep from being spotted with the flesh, and to wash them and make them white in the blood of the Lamb; but these cannot cover sins, nor skreen him from divine justice; this only the righteousness of Christ can do, by which his sins are so covered, that when they are sought for they shall not be found; but his outward conversation is " a covering narrower than that he can wrap himself in," so as to be hid and secured from divine justice; if he was only to appear herein before justice, these very clothes would both abhor and condemn him: nor can they make him meet for the King's presence; this only the garment of sauctification can do: but then the outward conversation of the saints is a cover and a fence against the reproaches of the world; for though they have not whereof to glory before God, yet at some times and in some cases they may lawfully do it before men, and say, as Samuel did, " Whose ox have I taken? whom have I defrauded? whom have I oppressed, or of whose hand have 1 received any bribe?" thus their conversation is a cover and fence unto them; and is of service to make those " ashamed who falsely accuse their good conversation in Christ, and to put to silence the ignorance of foolish men. 2. As hair is very ornamental to the believer: as garments, though they do not make, as yet they adorn the man; so a good conversation, though it does not make, yet it adorns the Christian. It is decent and becoming the Gospel of Christ Jesus; it adorns the doctrine of God our Saviour, and recommends religion to others. 3. As hair that is ordered aright, and well taken care of, so }3 a well-ordered conversation; that is, such an one as is ordered, according to the rule of God's word, and by God himself; for the steps of a good man are ordered by the Lord:" David knew this full v.-ell that God did so, and that he himself was insufficient for it; and therefore he thus prays, " order my steps in thy word," that is, according to thy word, which is the rule of faith and practice: aud such a conversation as this being like a well-set and ordered head of hair, is very grateful and well-pleasing to Christ; therefore he says, " to him that ordereth his conversation aright, will I show the salvation of God," Psalm 1. 23. 4. As the hair upon the head is conspicuous and manifest to all, so is the conversation of the saints: that they are justified by Christ's righteousness, and sanctified by his Spirit, are not seen and known of all men; but their outward conversation is manifest, and so it should be; " let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven," Matt. v. 16. 5. As hair has its dependence upon, aud influence from the head; so has the outward conversation of the saints its dependence on, and influence from the grace of the Spirit: a graceless professor, though he may keep up a moral conversation for a time; yet it will drop off from him like leaves from the trees in autumn, or like hair that is shed from the head after a violent distemper; the "root of the matter " not being in him: the difference between a man of grace and a graceless professor, is elegantly given by Jeremy, chap, ivii. 5 — 8, the one is like the " heath in the desert," dry aud barren; the other is like a " tree planted by the waters," moist and flourishing; " his leaf is green," and " he ceaseth not from yielding fruit." Thus the outward conversation of the saints may be compared to hair: and what may farther confirm this sense of the words, is that the apostle Paul, in 1 Tim. ii. 9, 10, instead of broidered hair, recommends shamefacedness, sobriety, and good works, as more becoming godliness; and the apostle Peter, in 1 Pet. iii. 3, 4, instead of plaiting the hair, exhorts to an adorning with the " ornament of a meek and quiet spirit."

Now this hair of the church's, or the outward conversation of the saints, may also be compared to a " llock of goats which appear from mount Gilead;" or, on mount Gilead, as Noldius. Gilead was a very proper place for cattle. Numb, xxxii. 1: and no doubt the goats which were fed there, as were usual on mountains,^ were fat and fruitful: and being in large numbers, and kept in good order, might appear from this mount, to distant spectators, beautiful and magnificent; their hair particularly might be long, smooth, sleek, and glistering, and look very beautiful aud lovely; especially in the morning at sunrising, that glancing on tlicm, with its brigbt and glittering rays, they were very delightful to behold; so R. Jouah, from the use of the word in the Arabic language, which signifies the morning, interprets it, " which rise early in the morning:" and which, as Schullens'' observes, some render, " leading to water early in the morning:" the Vulgate Latin version is, " that ascend from mount Gilead;" from a lower to a higher part of it; which Bochart approves of it.' So saints, being fruitfvd in every good word and work, and orderly in their lives and conversations, appear even to the world amiable and lovely; they are like to the he-goat, " comely in going," Prov. XXX. 29 — 31; nay, to a Hock of them on mount Gilead. Or else,

2ndly. By her hair, we may nnderstand the inward thoughts of her heart.'' For, 1. As hair arises from and has its dependence upon the liead, so do thoughts from the heart; it is out t)f the heart all evil thoughts proceed; Matt. xv. 19, " out of the heart proceed evil thoughts," &c., and so all good thoughts, which are likewise formed and cherished there by the Spirit of God. 2. As the hairs of the head are numerous, so are the thoughts of the heart: a believer has many thoughts of heart; there is a multitude of thoughts within him, Psal. iciv. 19; concerning the corruption of his nature, the sinfulness of his actions, and his frequent backslidings from God; a multitude of thoughts concerning Christ and his grace, and the glories of another world. 3. As the hair of the head is weak, and easily moved and tossed about by the wind; so are the thoughts of a believer's heart, sometimes this way and sometimes another; and are like the eyes of fools in the ends of the earth, unless fixed and established by the Spirit of God upon proper objects. 4. Being rightly ordered by the Spirit of God, as a well-managed and well-ordered head of hair, they are exceedingly admired and valued by Christ Jesus; for he has a " book of remembrance written," not only for them who speak of him and fear him, but also for those who think upon his name, Mai. iii. 16.

And as the thoughts of a believer's heart, thus fixed, managed, aud ordered by the Spirit of God, may be compared to hair, so likewise to a flock of goats on mount Gilead; and then may they be so, when they ascend on high, and dwell upon the everlasting, unchangeable, and boundless love of God in Christ; which love has its heights and depths, its lengths and breadths; when they soar aloft, and dwell upon the everlasting covenant of grace; wliich covenant " is ordered in all things and sure," filled with all spiritual bh.'ssings and precious promises; when their thoughts arc composed and settled upon the cousidcraliou of Christ's person, fulness, blood, and riglitconsucss; when they are employed about aud concerned in the contemplation of the sublime doctrines of the gospel, and the invisible realities of another world; all which are things that are above; then may they be said to be like a flock of goats which appear from mount Gilead. But,

3rdly. I rather choose to understand, by the hair, believers themselves. Thus thepeople of Israel and inhabitants of Jerusalem are represented by hair, Exek. v. 1 — 5. Now believers may be called so, 1. For their number; the hairs of a man's head are numerous; therefore when the Psalmist declares the large number of his sins and transgressions, he makes use of this metaphor, saying, " they are more than the hairs of nij head:" indeed believers, when compared with the world, are but few, a small number, a remnant, and a little flock; yet considered and viewed by themselves, and when all together, they are a great multitude which no man can number. Rev. vii. 9. 2. For theirgrowing upon, and receiving nourishment from Christ, the head: the hair grows upon the head, receives its nourishment from it; Christ is the Head of his body, the church; believers ai'e the hair which grow upon, and grow up into this head: and from thence do they receive all their grace and streugth, their life and liveliness, their food and nourishment, and so increase with " the increase of God," Eph. iv. 15, 16, Col. ii. 12. 3. For their weakness in Themselves, and dependence on Christ, the Head: hair is a weak thing of itself, and has its dependence on the Head; believers are weak in themselves, and can do nothing of themselves w-ithout him; their dependence is on him for strength, as well as tor righteousness; and it is only through him strengthening them, that they do the things they do. 4. For their being an ornament to Christ,'the Head; hair is an ornament to the head; " the beauty of old men is the grey head:" Saints are the ornament, beauty, and glory of Christ: they are a crown of glory and a royal diadem in his hand, and upon his head. 5. For their valuableness to him, and the care he takes of them: a well-set head of hair is highly esteemed, and is taken much care of among men; but this cannot be more valued, and taken more care of, than believers are by Christ: he values them as his jewels and peculiar treasure, he wiU not lose one of them; the hairs of our head are all numbered, and so are all the hairs cf Christ's head, and not one of them shall be lost; it is true, those who are only nominal professors, and only by an external profession hold to the head, not being rooted in him, shall be shed from thence; but so shall not one of those who are one Spirit with him, and grow upon him.

Now saints may be compared to a flock of goats on mount Gilead. (1). They may be compared to goats; it is true, this word is used of carnal and Christless sinners; who are called so in opposi- k So Tres I'atres apud Theodoret in loc.

tion to, and coutradistinctiou from Christ's sheep; but these creatures being offered up in sacrifice under the old law, prefigured Christ, Exod. xii. 5, and therefore we need not wonder that saints bear this character, who are enabled to present themselves to God, holy, living, and acceptable sacrifices; as also, perhaps they may be so called, on the account of the remainder of sin and corruption; for in them, that is, in their " flesh, dwells no good thing;" and are stinking and' abominable in the esteem of the world, reckoned by them the offscouring and refuse of all things, as well as mean and vile in their own eyes. 2. May be compared to a flock of them, because they belong unto and are auder the care of one and the same shepherd, folded in the one and the same fold, and fed together in one and the same pasture; as also, on the accour.t of their social worship, their assembling and walking together in the faith and order of the Gospel. 3. To a flock of them on mount Gilcad; they have a good pasture upon a goodly mount; they live and feed upon the Lord Jesus Christ, that great mountain, which shall ere long fill the whole earth; here they find the best of pasture, and become fat and flourishing, like the goats on mount Gilead; here they live and dwell safely, secure from danger, and out of the reach of enemies; their " place of defence is a munition of rocks, their bread is given them, and their waters sure," Isa. xxxiii. 16.

Verse 2. T//// teeth are like a flock of sheep that are even shorn, ichich came vp from the washing: whereof every one hear twins, and none is barren among them.

These words contain the third particular instance of the church's beauty, viz., her teeth. "Which were like the teeth of sheep, as their eyes were like the eyes of doves, and her hair like the hair of goats; and Galen long ago observed,! that human teeth are much like the teeth of sheep, in figure, order, and structure, as well as are small and white, neatly set, innocent and harmless; not ravenous and voracious, cropping only herbs and grass, the whiteness of the teeth is chiefly intended, in which the beantj of them lies;" and for which they are sometimes compared to Parian mtirblc or whiteness," These are compared.

II. To a flock of sheep " even shorn."

III. To a flock of sheep that are just " come up from the washing."

IV. To a flock of slieep that are fruitful " whereof every one bear twins," &c.

1st. The ministers of the Gospel;° the Targum interprets it of the priests and Levites; and other Jewish writers'" of the disciples of the wise men. Ministers may be called the church's teeth,

1. For strength; (ecth arc strong, being of a bony nature; and indeed the work that is allotted to them requires strength; the ministers of the Gospel are Christ's strong men; who are, or at least need to be, " strong in the grace that is in Christ Jesus;" they have need to be " strong in the Lord, and in the power of his might;'"' for their work is great, and requires it, wliich is to labour in the word and doctrine; a work so great, arduous, and difficult, that the great apostle Paul, notwithstanding all his gifts and grace, said, " Who is sufficient for these things?" they have need of strength to quit themselves like men in the defence of the Gospel, for which they are set, against all opposers and gainsayers; they have need of strength to withstand Satan's temptations; for he generally bends his bow, shoots his arrows, and casts his fiery darts most at them; they have need of strength to bear the world's reproaches and persecution, of which they generally have the greatest share, and to sustain the infirmities of weaker saints, which are not few. 2. For their sharpness; teeth are sharp, and they ought to be so upon many accounts; the ministers of the Gospel, though they are not to be like that generation, " whose teeth are as swords, and their jaw-teeth as knives," to devour the flock; nor like ravenous wolves, who will not spare it, but prey upon it, for they are tD use meekness and tenderness; yet in some cases, they are to use sharpness also, according to the power that Christ has given them, and lodged in them; as when persons are unsound in the faith, and corrupt in their morals; also as sharpness is necessary to teeth, that they may penetrate into, chew, and prepare the food for the stomach; so is it necessary to ministers of the Gospel, that they have abilities to penetrate into Gospel-truths, in order to feed souls with the B read of Life. 3. In nothing can they more fitly be compared to teeth, than in their preparing food for souls; as the teeth break the food, chew it, and prepare it for the stomach; so ministers of the Gospel break the bread of life, make hard things plaiu, easy, and intelligible; for|not only in Paul's epistles, but in many other places of scripture there are some SvcrvSriTa, " things hard to be understood." Now it is the work of the Gospel to open and explain those difficult passages, remove the hard shell that is over them, that souls may eat the kernel; nay, they not only break the bread of life, but chew it, i. e., meditate upon the word, and digest the doctrines of grace themselves, that so they may not propose unto, or set before persons crude, raw,and undigjsted food: but having chewed, digested, and well prepared it, they then present it to them; for these are the church's teeth, which cuti and rightly divide the word of truth, and give to every one their " portion of meat in due season." Now these teeth of the church.

the ministers of the Gospel, may be compared,

I. To a flock of sheep, and to their teeth, for their harmlessness and innocence. They are sent forth by Christ as "sheep among wolves;" and so they live like sheep, useful to many, but hurtful to none; live harmless and inoffensive lives, though exposed to a variety of evils, for the sake of Christ and his Gospel: " they are counted as sheep for the slaughter;" and yet like sheep, they patiently bear all without murmuring, iu imitation of their dear Lord, who was led like a lamb to theslaughtcr,audlike the sheep before her shearers is dumb, so he opened not his mouth, Isa. liii. 7-

II. To a flock of sheep even shorn. There is no word in the original text for any animal, neither sheep nor goats; it is only " to a flock of shorn ones;" and maybe supplied from the preceding verse, " a flock of goats even shorn:" for in some countries, particularly in Cilicia, goats were shorn, as sheep in other places;'' and so in Lycia -.' but inasmuch as the word sheep is in a parallel text, chap. vi. 6, it seems best to supply it so here: and the comparison is to iheir teeth, that are equally alike in bigness and size; do not stand out nor rise up one above another; but are as if they had been cut, and planed, and made alike, as some ' render the word; which is a better rendering, since sheep are not shorn before washing, but after it; nor is the word ever used of shearing wool; which may denote the equality of the ministers of the word, having such an agreement with each other, as the cherubim in Solomon's temple, which were of " one measure and one size," 1 Kings vi. 25. Now the ministers of the Gospel may be compared to such teeth, 1. Because they are equal in power and authority; though one may be superior to another in gifts and grace, in parts and learning, yet one has not a superior power and jurisdiction over another; for, as Christ says to his disciples, Matt. xx. 25, 26, " the princes of the Gentiles exercise dominion over them; and they that are great exercise autliority upon them; but it shall not be so among you; but vvhosoever shall begreatamongyou, let him beyourminister;" no such dominion and authority are allowed by Christ to be exercised by one minister, pastor, or bishop, over another; they are like to the teeth of sheep that are even; one is not higher than another, nor superior to another in power; Peter was not above the rest of the apostles. 2. They have all the same commission, and are sent about the same work: the disciples of Christ were equally sent to preach the Gospel to every creature; aud the commission now is of the same and of as large extent as ever; and the same commission that is given to one minister, is given to another; for they are all sent to preach one aud the same Gospel, in the full extent of it; not one part of it is assigned to one, and another part to another, but the whole is assigned to them all; for a different Gospel is not given in commission to one to preach than what is given to another; thoua;h their manner of preaching, and their success in their ministry, may not be alike. 3. They may be said to be as the teeth of sheep even, on the account of the harmony and agreement there is between the doctrines which they preach: though there may be a diversity of gifts, and one minister may have more Gospel-light and knowledge than another, yet tlie doctrine of grace, preached by them, is one and the same; it is one and the same Jesus whom they preach; one and the same way of salvation which they show; and one aud the same heavenly inheritance which they are pointing at; which harmony and agreement of doctrine will more manifestly appear, when the " watchmen shall see eye to eye," even at the time " when the Lord shall bring again Zion," Isa. lii. 8. 4. These teeth ot the church may be said to be like to the teeth of sheep even, to denote their mildness, meekness, harmlessness, aud innocence; sheep not having teeth or tusks, standing out more, or rising up higher than the rest, as ravenous beasts, such as lions, bears, &c., but are all equal and even; so such ministers do not devour, but feed the flock! do not assume a lordly and domineering power over them; but, behaving themselves 'quietly and peaceably among them, seek their good and welfare, and not their hurt.

III. To a flock of sheep just "come up from the washing;" and so are white and clean; which is another thing in which the beauty of teeth consists; for it is not only requisite that they should be even, so as one does not grow out from, nor rise higher than the other; but likewise that they should be white and clean, like sheep that are just come out of the washing-pit: which some" think intends baptism; though it may be better understood " of the washing of regeneration, and renewing of the Holy Ghost," which ihe ministers of the gospel ought not to be strangers to; for he that is not " born again of water, and of the Spirit," as he sh.ill neither " see nor enter into the kingdom of heaven " himself; so he is not fit to preach the gospel of the kingdom of heaven to others: though I rather think it intends the pure and unspotted lives aud conversations of Christ's ministers; who, being persons that hate the garment spotted with the flesh," and who " have washed their robes, and made them white in the blood of the lamb," become examples to the flock, not only in faith, but in purity of conversation,

IV. To a flock, of which " every one bears twins, and there is none barren among them." The figures are just and beautiful; it is common with sheep to bear twins or more in the eastern countries, as the philosopher* observes: these may answer to the two rows of teeth, and the word statura a^qnaliuni Cocceius; vid. Aben Ezram iu loc. and K'mchiumin lib. shorash. rad. 3Sp.

for teeth is in the dual number; and when tiiese are white, clean, and equal, are well set, and not one is wanting, none is rotten, nor shed, nor fallen out, look very beautiful. This is to be understood of the fruitfuliiess and successfulness of their ministry, in begetting and bringing fortli many souls to Christ; which was more especially verified in the apostles and first preachers of the gospel, whose ministry, after an extraordinary manner, was blessed and owned for the conversion of many sinners; three thousand were converted under one sermon; the savour of Christ's "knowledge was made manifest by them in every place;" they bore twins to Christ, and were instrumental in the conversion of many, both of Jews and Gentiles; they went forth bearing and sowing the precious seed of the gospel; and returned, "bringing their sheaves with them," having reaped a glorious harvest: they travailed in birth, till Christ " was formed in souls;" and they did not travail in vain, for he that brought to the birth, caused to bring forth.

2ndly. Or else by teeth, if applied to particular believers, we may understand meditation and faith, by which they feed on divine and spiritual things. 1. By meditation a soul feeds on Christ, on his person, blood, and righteousness; and finds a pleasure, a sweetness, and delight therein: it is sometimes, as in Psalm Ixiii. 5, 6, satisfied as with marrow and fatness, when it remembers Christ upon its bed, and meditates on his love and grace in the night-watches; by it a believing soul feeds upon the gospel, its truths, and promises, and receives much refreshment from thence; like Jeremy, chap. xv. 16; it finds the word by meditation, and eats it, and it is the joy and rejoicing of its heart. Now meditating souls may be very well compared to a flock of sheep, which are clean creatures, and chew the cud; for these chew the word of grace, and ruminate upon it; and to a flock of sheep even shorn, being in some measure rid of the old fleece of vain, carnal, and worldly thoughts; and are come up from the washing; being cleansed in some measure from their former filthiuess and uncleanness of their miuds, they ascend heavenwards in their thoughts, desires, and afi"ections, which they employ by meditating upon pure, spiritual, and heavenly things; and such souls are usually fruitful; they are not barren and unfruitful in the knowledge of Christ and his gospel; but generally briug forth the twins of prayer and praise: meditation fits a man for prayer, and fills him with praise; meditating souls are commonly praying and praising ones; for whilst they are musing, the fire burns, and then speak they with their tongues, either in prayer or praise; it puts them either upon praying to God for a mercy, or upon praising him for one. 2. By faith a soul feeds on Christ and his grace: faith serves a great many purposes; it is the soul's eye, by \\hich it sees Christ; and its feet, by which it goes to him; and the hand, by which it receives him and lays hold on him; and likewise the teeth, by wliich it feeds upon him: faith is expressed by eating his flesh, and driul<ing his blood, in John vi. 56, " he that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him." Au oral, corporal manducation, is not here intended, but a spiritual one, which is by faith: faith feeds on Christ, the Bread of Life, and eats that hidden manna, the food of the wilderness, lives wholly and entirely on him; which grace is peculiar to Christ's sheep, and therefore is called the " faith of God's elect;" and the reason why others do not believe and live upon him, is, because they are not of Christ's sheep; and though in some persons it is strong, and in others weak, yet it is in all alike precious faith in its own nature, and to Christ Jesns: these teeth are even, and so fit for eating; faith is alike as to quality in all believers, though not as to degree; and, like Judah's teeth, is white with the milk of the word, is pure, unfeigned, and sincere; and is always fruitful, attended with good works; and more especially bears and brings forth those twins, love to Christ, aud love to the saints; for " faith works by love," Gal. v. 6.

Verse 3. T/i// lips are like a ihre ad of scarlet, and thy speech is comely; thy temples are like a piece of pomegranate within thy locks.

In these words Christ proceeds to give the fourth and fifth instances of the church's beauty; and says,

I. That her " lips are like a thread of scarlet," &c.

II. That her " temples are like apiece of pomegranate."

I. Her lips are compared to a thread of scarlet. The Targura on this place, by eyes, understands the princes and wise men of Israel, who sat in the sanhedrim, and enlightened the world; by the hair, the rest of the people of the land, in verse 1; by teeth, in verse 2, the priests and Levites, who offered the sacrifices, and eat the holy flesh; and by lips here, the lips of the high priest, who (as the Targum expresses it) by his prayer on the day of atouement, changed the transgressions of the people of Israel, which were like to a thread of scarlet, and made them wliite as wool. It is a received tradition among the Jews,* that vvhen the scape goat was sent into the wilderness, a scarlet thread was tied to the templedoor, and when the goat was come to the wilderuess, the scarlet thread turned white; which was not only a sign of the goat's arrival thither, but also a token to them of the remission of their sins, according to Isa. i. 18, " though your sins be as scarlet, they shall be as white as snow;" and they tell us,'' that this scarlet thread ceased turning white forty years before the destruction of the temple; which was about the time that Christ, the great sacrifice for sin, was offered up. R. Aben Ezra thiuks, by tlie eyes are meant the prophets, who in scripture arc called seers; by the hair, the Nazaritcs; by the teeth, the strong and mighty men; and by the lips here, the singers who sung tlie high praises of God. R. Solomon Jarchi expounds it, of the beauty and comeliness of the lips, in maldug and keeping promises; as the spies did to Rahab the harlot, whose token to know her house by, was a Hue of scarlet.

Lips are the instruments of speech; and by, the church's lips here, are meant her words, which the following expression, " and thy speech is comely," manifests and confirms; which are compared to a thread of scarlet; to a thread for thinness, and to a thread of scarlet for colour, for these two things, thinness in substance and redness of colour, are the beauty of the lips: thin, red lips being beautiful, as well as white teeth; so the beautiful Aspasia had red lips,^ and teeth whiter than snow: hence we sometimes read of red and purple lips:* and which were not only expressive of beauty, but of health, and of a sound constitution. Now by the church's lips, or words, are meant, either,

1st. Her prayers: Christ's prayers are, in Psal. xxi. 2, called the request of his lips, and so may the church's prayers, and every believer's, be called the request of their lips; which may be compared to a thread of scarlet, 1. For thinness. The prayers of believers are not filled with great swelling words of vanity, but with humble confessions of sin; bewailing the corruption and depravity of their natures; earnestly imploring views of pardoning grace, and the discoveries of God's love to their souls: acknowledging that they are unworthy to receive the least mercy and favour at the hand of God, but deserve the severest strokes of his justice, and the highest instances of his displeasure; they do not address the throne of grace with vanity and pride, but with an humble boldness, and oftentimes under a great deal of brokennes3 of soul; being conscious of their own guilt, and filled with a sense of God's majesty and greatness; was it not for the Mediator Christ Jesus, and his precious blood, which is carried within the vail, and his spotless righteousness, which they are allowed to plead, they durst not presume to approach the Divine Presence; they do not exalt themselves, and magnify their works of righteousness, nor extenuate their sins and transgressions, but are silent in the one, and frankly acknowledge the other, with all their aggravating circumstances; they do not act like the proud Pharisee,' Luke xviii. 11 — 13, who " stood and prayed thus with himself; God, I thank thee, that 1 am not as other men are, extortioners, unjust, adulterers, or even as this publican; I fast twice in the week, I give tythcs of all that 1 possess;" but like the poor publican, who stood afar off, and " would not so much as lift up his eyes to heaven, but smote upon his breast, saying, God be merciful to me a sinuer;" the lips of the puhlican, in this prayer, were like to a thread of scarlet. 2. For their constaucy and continuance in them: the prayers of believers are like one continued thread of scarlet; no sooner me souls born again, but behold they pray;, and they continue, or at least ought to continue praying souls all their days. Christ spoke a parable to this end, that " men ought always to pray, and not to faint;" and the apostle, Col. iv. 2, exhorts believers to " continue in prayer, and watch in the same with thanksgiving;" not that it is intended, in these places, that persons should always be actually engaged in this duty; but that believers should be often at the throne of grace; and when they are there, be importunate for the blessing they stand in need of; watch for a return of their prayers, and then be as diligent to attend the throue of grace with thankfulness; and when this is the common and constant course of a believer's life, his lijjs may be said to be like to a thread of scarlet. 3. For the fervency of them; the scarlet colour may denote the ardency, warmth, and fervour of a believer's spirit in prayer; such a warm, fervent, praying soul was Jacob, who wrestled with God, and would not stir without the blessing, but, " as a prince, had power with God, and prevailed;" and such an one was the Syrophcenician woman, who would take no denial from Christ; and such an one w'as Elias, James v. 16 — 18, who prayed earnestly that it might not raiu, and it rained not; and again he prayed that it might rain, and the heavens gave rain; for the " effectual fervent prayer of a righteous man availeth much:" now w'hen believers are thus fervent and importunate in prayer for the mercy or blessing they want, then may their lips be said to be like a thread of scarlet. 4. Because a believer's prayers are all tinctured with the blood of Christ, and so become like a thread of scarlet; they are all presented through Christ's mediation, being perfumed with his much incense; a believer does not put them up in his own name, but in the name of Christ; he pleads not his own worthiness, but the precious blood of Christ, and expects that they will meet with acceptance only through his mediation. 5. For their acccptableness with God; the scarlet colour is the best of colours, and most highly esteemed of; the prayers of the saints being offered up in faith, and in the name of Christ, beiug presented through his mediation, are very acceptable to God; they are pleasant music in his ears, and sweet fragrant odours in his nostrils; he is so far from despising the prayer of the destitute, that he delights and takes pleasure in it; it is like a thread of scarlet to him. Or else, by the church's lips, we may understand,