Exposition of the Whole Bible

2ndly. Her praises: as prayer is called the request of the lips, so praise is called the fruit of the lips, Heb. xiii. 15; as with our lips we pray to God, so with our lips we praise him: and the lips of believers in praising, as well as in praying, may be compared to a thread of scarlet. 1. They arc thin, like a thread of scarlet; they are /lot fiUi'd with big swoleu praises of themselves, and of what they have done; a believer takes the advice tlie wise raau gives, Prov. xxvii. 2, " Let another praise thee and not thine own mouth; a stranger, and not thine own lips;" he docs not speak in the commendation of himself, but of the goodness and grace of God; he praises him for all temporal mercies, for his being, the preservation of it, and for all the mercies of life, which make it comfortable; acknowledging that he is not worthy of the least of the mercies which God has shown him; and then his praises and thanksgivings rise higher for spiritual ones, for those all spiritual blessings, with which he is blessed in heavenly places in Christ Jesus; how does he adore, admire, and praise distinguishing love and grace, that such a poor, blind, iguorant creature as he, should be called out of darkness into marvellous light! that snch a gnilty wretch should be justified by Christ's righteousness from all his sins 1 that such a filthy creature should be washed and cleansed in Christ's blood, and have all his iniquities pardoned through the same! that he should be adopted into God's family, and be made an heir of God, and a joint heir with Christ Jesus! how thankful is he for the Gosple and the ministers of it, which have brought him the news of, and showed him the way unto life and salvation by Jesus Christ I and, above all, how thankful is he for Christ, that unspeakable gift of God's love. Now when the lips of believers, in praising, move in such a strain as this, then may they be said to be like a thread of scarlet. 2. The praises of believers are compared to a thread of scarlet, for the heartiness, sincerity, and affection that go along with them; as they draw nigh to God with their mouths, and honour him with their lips, so their hearts are not far from him, all the while they are praising, the fire of love burns within them; their souls are inflamed with it, and their lips look like scarlet, being touched with a live coal from off God's altar. 3. For the acceptableness of them through Christ's mediation; our pi"aises, as well as our prayers, must be tinctured with Christ's blood; they must be offered up by him; for no other way are these sacrifices well pleasing to God, or accepted with him. Or,

3rdly. By her lips may be meant the doctrines of the gospel, delivered by her ministers; which are the church's lips, that " drop as an honeycomb," and publish the glad tidings of peace, life, and salvation to poor souls. Now these doctrines of grace, delivered by them, may be compared to " a thread of scarlet," 1. Because they are spun out of the scriptures: all scripture being, divinely inspired, 0f6Trvev(rTo^, breathed by God, "is profitable for doctrine," as well as for other things; it is the fountain from whence all the doctrines of grace spring; and the Lydian stone, by which they are all tried; for whatever is not according to this " law and testimony," is not to be received: hence Christ advises to " search the scriptures," and the noble Bereans are commended for doing so.

2. This scarlet thread of the gospel, being spun out of the scriptures, is smooth and eveu; there is au harmony and agreement in truths of the gospel; there is no jar and discord among them: this great trumpet does not give an uncertain sound; the doctrines of it are not yea and nay, contradictory to one another and truth itself, but are all of a piece, like one single " scarlet thread;" there is a close connection between them; they are linked and chained together, and cannot be separated; they look like, and are answerable to one another; there is a proportion or analogy of faith, according to which they are all measured.

3. The great subjects of the gospel are the blood, death, and sufferings of a crucified Christ; we says the apostle, 1 Cor. i. 23, " preach Christ crucified;" a crucified Christ was the sura and substance of their ministry; therefore the gospel, and the doctrines of it,may well be compared to a " scarlet thread:" the chief doctrines of the gospel are that the pardon of sin is procured by Christ's blood; that he has made peace and reconciliation for sinners by the blood of liis cross; that sinners are justified by his blood, and so shall be saved from wrath to come; that Christ sanctifies his people with his blood, and has by it opened the gates of heaven for them; that it is by that he himself has entered into the holy of holies, and by which saints have a right so to do. Now these are the scarlet-coloured doctrines of the gospel; which, 4. Are valuable, precious, and highly to be esteemed of as scarlet; they are comparable to gold, silver, and precious stones; which angels desire to look into, and are by saints preferred to their necessary food; yea, are dearer to them than their lives, or any thing in life; witness the fines, imprisonments, loss of goods, racks, tortures, and death itself, which they have voluntarily and cheerfully undergone for the sake of it; thus her lips are like " a thread of scarlet."

It is further added, " and thy speech is comely:" which words are exegetical of the former; and manifestly show what is intended by her lips, namely, her speech; which is said to be comely, that is, graceful, amiable, and to be desired. And so is, 1. A believer's speech concerning Christ. When believers speak to others of what Christ is unto them; how he is " of God made unto them wisdom, righteousness, sanctification, and redemption;" and of what he has done for them, in atoning for their sins, bringing in an everlasting righteousness, and saving them from siu, law, death, and hell; when they speak of the glories of his person, the picciousness and efficacy of his blood, the excellency Jof hia righteousness, and completeness of his sacrifice: when believers speak " often one to another " of these, " he hearkens and hears," listens as it were to hear what they talk of, and puts it down in the " book of his remembrance," as being well pleased with it. 2. The speech of a believer is graceful and comely to Christ, when they speak for him, in vindication,; of ' his 'person, people, truths, and ordinances; for he says. Malt. x. 32, " whosoever shall confess me'rhefore men, him will I confess also before my Father in heaven." 3. Thespeech of a believer^ to Christ is exceeding grateful and well-pleasing, whether it be in prayer or in praise, as has been already shown; hence Christ says, chap. ii. 14, " let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely." 4. It may intend the gracefulness of a believer's speech in his common conversation: it being attended " with grace," " and seasoned with salt, ministers grace unto the hearers;" is not infectious, pernicious, and destructive, as the corrupt and unsavoury communication of the wicked is; but tends to the pleasure, profit, and edification of others.

II. Her temples are next commended in these words which is the fifth particular instanced in the church's beauty; " thy temples are like a piece of a pomegranate within thy locks." R. Aben Ezra interprets these words of the priests, who had pomegranates of blue, purple, and scarlet, round about the hem of the e^piiod which they wore: but the Targum, on the place, understands by the temples, the king who was the head of the people of Israel, and was full of good works, as the pomegranate is of kernels; and by the locks, the governors and princes, who were next to him: but it seems more agreeable, that ecclesiastical cflBcers are here intended, whom Christ has placed in his church, to take care of the discipline of his house, as well as to maintain and defend the gospel.

That there is, and ought to be, such officers in churches, who have the presiding, ruling, governing power therein, not only the nature of societies, but the scripture also does^abuudautly confirm, more especially the following ones; " Let the elders that rule well be counted worthy of double honour, &c.. Obey them that have rule over you, &c., He that ruleth with diligence," 1 Tim. v. 17, Heb. xiii. 17, Rom. xii. 8. Their work is not only to preach the gospel, and feed the flock with wholesome food; but to admonish, warn, and rebuke those who stand in need thereof; to lay on and take off censures, to open and shut the doors of the church, that is, in admission and excommunication of members. Now this power is originally in the church, and only derivately in them; they are but the administrators of it, in tlie church's name: they have no despotic, arbitrary, and tyrannical power, lodged in their hands, to rule at pleasure; but are limited by the laws of Christ, which he has provided for the orderly government of his house, which they are to see put into execution. Now these may be called.

1st. The temples are called, in the Hebrew tongue, by a word** which signifies thinness and tenderness; because the temples have but little flesh upon thera, and are covered only with a thin skin; which may teach us. 1. That those persons who are called to such a work and office in Christ's house, though it cannot otherwise be but they must have flesh as well as spirit in them, being men of like passions and afi'ections with others; yet these more especially ought not to live in and walk after the flesh; there should be a less appearance of carnality in them, and a greater discovery of spiritual-mindedness, and of the life and power of godliness in their conversations; therefore the apostle is very particular in giving their characters, 1 Tim. iii. 1—7, Titus i. 6 — 9. 2. It may also teach us, that there ought to be a great deal of tenderness in them, and used by them in the discharge of their work; for in so doing, they are like to be most successful: admonitions and reproofs for sin, mildly and tenderly given, are often kindly taken; they are like " an excellent oil, which does not break the head," but wins the heart: tender-heartedness is requisite in all Christians, but more especially in officers of churches, who are to deal as tenderly with persons, as surgeons do in dressing wounds, or in setting broken or dislocated bones; hence the [apostle, in Gal. vi. 1, uses a metaphor taken from them, " you that are spiritual restore," KaTopTi|6Te, joint in, or set in joint again, "such an one in the spirit of meekness;" though it is true, in some cases sharpness is to be used; as when there is a gangrene in a member, which endangers the body, there must be a cutting off, an amputation of the member; so persons, when all means have been tried for their recovery and restoration, and there is no reclaiming them from an error in doctrine or practice; they are not only to be rebuked sharply, but to be cut off from the body, the church.

2ndly. The temples are called in Greek, Kp6Ta(j)oi,'^ from the evident beating of the pulse there: now as a person's constitution may be judged of by the beating of his pulse; so may the constitution of a church by her temples, the officers, in their administration of affairs; if church discipline is neglected, and Christ's laws are not put in execution against delinquents, the church is in a bad state, and in an unhealthful and dechning condition; and on the contrary, when officers are lively, zealous, aud diligent in their work, and all things are kept in a j ust order and decorum.

the church is then iu an healthful aud flourishing condition.

3rdly, The temples a.re placed between the eyes and the ears; and church officers being called so, teaches us that they have need of both in ^managing the affairs of Christ's house. Christ indeed, being God omniscient, " shall not judge after the sight of his eyes, neither reprove after the hearing of his ears;" but we have no other way of judging than by the sight^of our eyes, and by the hearing of our ears, and therefore both are to be employed: the gars of the church-officers are to be open, without respect of persons, to rich and poor, high and low; they are to hear complaints and charges exhibited, if introduced iu a regular manner, aud then the evidence to support these complaints and charges; they must also hear the answers of the person or persons accused and complained of, and must not shut their eyes against clear light and plain evidence.

Secondly. These temples are said to be " within the locks;" under locks of hair plaited aud curled about them; expressive both of secrecy and beauty: which may teach us. 1. Tliat admonitions, in case of private offences, ought to be given privately, according to that golden rule given by our Lord, Matt, iviii. 15— 17, "If thy brother shall trespass against thee, go and tell him bis fault between thee aud him alone;" let no one know it before thou hast told him, and let none be with thee when thou dost; " if he shall hear thee, thou hast gained thy brother;" therefore for ever after never speak of it to others, nor upbraid him with it; " but if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses, every word may be established; and if he shall neglect to hear them," matters being tlius prepared, "tell it uuto tlie church;" and then thou shalt have witnesses to support and make good thy allegations. This rule is so plaiu and easy, that one would think, none could mistake or go aside from it; and was it but closely adhered to, would prevent a great deal of scandal and reproach that is cast upon religion, as well as a great many disturbances, occasioned in churches by the neglect of it: and in so doing, the church's temples, in this branch of the administration of discipline, may be said to be within her, locks; though it is true, in case of public offences, admonitions and rebukes are to given publicly, that."others may fear," 1 Tim. V. 20. 2. It may also teach as, that all the affairs and concerns of churches ought to be kept private, and not blazed about in the world; their debates and determinatiens ought not to be told to other churches, unless there is a necessity for it; much less told in Gath, and published in the " streets of Askelon;" for every particular church should be as a "garden inclosed, a spring shut up, a fountain sealed," Cant. iv. 12. 3. The temples being within the locks, may denote the humility of church-officers in their work; they lie hid uuder the hair, the rest of the believers; they do not rise up above them, though they aie taller aud higher than they are in gifts and grace, as well as by virtue of their office and station ia the church; yet they are, in their own esteem, " less than the least of all saints:" they do not assume to themselves a domination aud lordly power "over God's heritage;" they do not impose their seutiments upon churches for final determinations in cases; but humbly submit themselves, preferring the judgment of the church to their own private ones; they become " all things to all, that they may save some." 4. May be expressive of the beauty of church-discipline: that church appears very beautiful, like the " temples within the locks," where the gospel is faithfully preached, the ordinances purely administered, and the laws of Christ's house strictly regarded. Believers, who walk together in the order, as well as in the faith of the gospel, appear very beautiful, stately, and magnificent to spectators; they are " like a company of horses in Pharaoh's chariot;" or like a garden, with a variety of flowers, well weeded and taken care of; or an " orchard of pomegranates," well dressed and managed: on the contrary, a church, in which no regard is had to order and discipline, is like " the field of the slothful, and the vineyard of the man void of understanding," which is all overrun " with thorns aud nettles," its fence and " stone-wall being broken down."

Thirdly. These temples are said to be "like a piece of a pomegranate; not of the tree, but of the fruit, the shell or rind being broken; so the Septuagint render it.'' The laud of Canaan was a laud of pomegranates; they grew there in great plenty, and therefore are frequently mentioned in this Song.

1st. The fruit, when the shell or rind is broken, appears to be full of grains or kernels, and therefore is a jwmegranate; and it is the nature of this fruit, that if it hangs longer on the tree after it is fully ripe, it will burst and open of itself,*^ and its kernels will become visible; one of the mansions of the Israelites is called by them Rimmou-parez, Numb, xxsiii. 19; the pomegranate of rupture, or the bursteued pomegranate, where probably they found such. And the church's temples are said to be like to such a bursteued and broken piece of pomegranate, that is full of kernels, and visible; because those who are called to such work and office in the church, as has been mentioned, should be men " full of the Holy Ghost," as Stephen was; they should be as full of the gifts and graces of the Spirit, as the pomegranate is of kernels, that they may be capable of discharging the work aright; Christ knows full well that they stand in need of such, and therefore, as he has " received gifts for men," so he " gives them to men," to qualify them for the work of the ministry, and for the wellordering and governing of his churches; and yet, notwithstanding all that they receive, they are obliged to say, with the apostle, " Who is sufficient for these things?" And as they should be men full of the Spirit, so likewise full of good works; and these visible to men, even as the kernels of a burstencd pomegranate;' their " light should shine before men;" they should have a good report of them that are without, and be examples to those that are within; and when they are so, then may the church's temples be said to be " like a piece of a pomegranate within her locks." j\ Iso the pomegranate, when broken, appearing to be full of kernels, all set in a beautiful order, and joined to each other, may be e.tpressive of that union, harmony, and consent of church-members, with their officers, in acts of discipline; censures are laid and taken off, members are received or rejected, not by some single person or persons, but by the joint consent and unanimous voice of the whole church.

2ndly. As this fruit is full of kernels, so, when broken, there springs from it a rcdish, purple, sweet, and delightful juice: hence we read of the " juice of the pomegranate," chap. viii. 2, which the church would cause Christ to drink of; and nothing is more delightful in Christ's eye, odorous to his smell, and sweet to his taste, than this juice of the pomegranate is; namely, a pure administration of his ordinances, and a strict regard and close adherence to the laws of his house: nay, even to believers themselves, result from hence pleasure, delight, and satisfaction.

3rdly. The fruit of the pomegranate is very useful in medicine. 1. For repressing the heat of choler, and malignity of fevers.^ God's children too ofLeu fall out by the way; there are frequently differences and divisions among them: many of them are of hot, fiery, and choleric dispositions: do not know " what spirits they are of," and at every turn are, like the disciples, for calling " for fire from heaven" upon those who have disobliged them. Now officers in churches are like a piece of a pomegranate; they allay and repress these heats, by wholesome advice and proper admonitions; they are instruments in making peace, and reconciling differing brethren; and either remove the causes of contention, or else, with the consent of the church, remove those who are the cause of these divisions and contentions. 2. For stopping the fluxes of the belly y the pomegranate is of an astringent nature, the kernels bind more than the juice, and the shell or riud more than either, theofficersof churches are

' So the Jewish writers interpret the words ot the Israelites, as full of good works, as the pomegranate is of kernels. T. Bab. Eruvin.fol. 19. I and T. Bab, Chagigah. fol. 20. I. Targura and R. Sol. Jarchi in loc. e Fernel. Method. Medend. 1.

useful in putting a slop to loose and disorderly practices, by warning, admonishing, rebuking, or withdrawing from those who walk disorderly. 3. For comforting the stomach and bowels:' so these officerscomfortthechildrenofGod; for as they warn " the unruly, so they comfort the feeble-minded, and support the weak," by directing them to tlie person, blood, righteousness, and fulness of Christ Jesus; by delivering the sweet doctrines, and opening the precious promises of the Gospel.

Thus church -officers, in managing the affairs of Christ's house, in conjunction with his church, may be called her temples, which are " like a piece of a pomegranate within her locks;" or her veil,'' as some render it; so Symmachus covered with a veil, as her eyes were, ver. 1; and here her cheeks; and so the Septuagint renders the word in Isa. xlvii. 2; such veils, covering those parts, were worn by women in the eastern countries, expressive of their modesty; and what was latent and much out of sight, seemed more beautiful. Likewise the temples, taken in a large signification, not only intend that part of the face, between the ears and eyes, and upwards, but include the cheeks also; and so the Septuagint' translate the word here: the purple juice of the pomegranate well expresses the colour of them, which is their beauty; hence we often read of purple cheeks as beautiful,'" and of rosy ones blushing through shamefaeeduess and modesty:■> a pomegranate cut affords a very agreeable resemblance of a beautiful cheek; and in Talmudic language, as Jarchiobserves, the cheeks are called 'E><1 'DQli, the pomegrauales of the face. And these being compared to a " piece of pomegranate within her locks," may denote her modesty, shamefaeeduess, and beauty. 1. Her modesty: the cheeks are the scat thereof, and being within her locks, give the greater evidence of it. The church of Christ, or believers, are very humble and modest; they think the worst of themselves and the best of others, and so take the apostle's advice, Phil. ii. 3, " Let each esteem others better than themselves:" they are apt to think every saint lias more grace and less sin and corruption in them than they have, and esteem themselves the least of saints and the chief of sinners; they frankly acknowledge that all they have, and all they are, is owiug to the grace of God; that whatsoever they hav», either of nature or grace, whether temporal or spiritual, they have received from him: and whatever they are, they say it is by the grace of God they are what they are; they do not envy the gifts and grace of God, which are bestowed on others, but could wish, with Moses, Numb. xi. 29, that " all the Lord's people were prophets;" yet they could be glad of more themselves, and are not puffed up with what they have, and therefore are far from despising others who are inferior to them; they are willing to be instructed by, and receive admonition from the meanest saint: they are very sparing in speaking of themselves; like theirdearLord, their " voice is not heard in the street;" and, whea they do open their mouths, it is not in commendation of themselves and their own righteousness; but in lamenting the depravity and pollutiou of their nature, in acknowledging the imperfection of their obedience, and that when they have done all they can, they are but unprofitable servants. 2. Her shamefacedness and blushing; which is elegantly set forth by the broken piece of the shell or rind of the pomegranate, tinctured with the red and purple juice thereof: a believer oftentimes blushes before God under a sense of sin, and especially when committed against love, grace, and mercy; thus we read of Ezra, chap. ix. 6, that he was " ashamed, and blushed to lift up his face to God, because tliat grace had been showed them from him; and he had left them a remnant to escape, and had given them a nail in his holy place, and had extended mercy to them in the sight of the kings of Persia;" and yet, after all this, they had forsaken his commaudment: it is this which cuts and grieves a believer's heart, and fills his face with shame and confusion; and never more is he put to the blush, than when he views sin in the glass of pardoning grace, and pacifying love, according to Ezek. xvi. 63, " That thou mayest remember, and be confounded, and never open thy mouth any more, because of thy shame, when I am pacified towards thee;" then are their cheeks like a piece of a pomegranate within their locks, or under a veil; they blush when no eye sees them, and for that which none ever saw or could charge them with: and whenever they are charged with or reproved for sin, they have not a brow of brass to outface the charge, but soon discover their consciousness of guilt by the blushing of their countenance. Moreover, whenever they cast their eyes upon their own righteousness, they are ashamed of it, it being nothing but filthy rags, and " as an unclean tiling;" and oftentimes, when they come into Christ's presence, not having that holy boldness and confidence of faith in him, they hang their heads, and dare not so much as lift up their eyes to him; wherefore he says to them, as in chap. ii. 14, " Let me see thy countenance, let me hear thy voice, for sweet is thy voice, and thy countenance is comely;" and that in order to remove their fears, cheer their souls, and encourage their faith. 3. Her beauty: when a pomegranate is broken, there appears a reddish juice, like blood, as Pausanius " remarks: iuterspread between the white kernels, which gives a lively idea of her beauty; she being, as she says of her beloved " white and ruddy," and so a perfection of beauty: her modest dress and blushing looks: her temples or cheeks being within her locks, or under a veil; and these like a piece of a pomegranate, made her extremely beautiful in Christ's eyes; modest and humble souls he fixes his eye on, and delights to dwell with; to these he will give more grace, and will beautify them yet more with his salvation.

Verse 4. Thy neck is like the tower of David, luilded for an armoury; whereon there hang a thousand bucklers, all shields of mighty men.

In this verse Christ proceeds to give a sixth instance of the church's beauty, and compares her neck to the tower of David, &c. The Targum, by her neck, understands " the chief ot the session or great council," who, for his works and worthiness, was like David king of Israel: R. Abeu Ezra expounds it of the king, and the bucklers and shields of the princes: R. Solomon Jarchi interprets the neck of the chambers of hewn stone, where the great council sat, which, he says, was the strength and fortress of Israel; the bucklers or shields, the law, which is a shield or buckler to Israel, which God hath commanded to a thousand generations: and others of the Jewish writers? think, that by the neck, the house of the sanctuary or temple is intended. Though rather, by the church's neck are meant, either.

First. The ministers of the Gospel; who, 1. As the neck, are placed next the head, in the more eminent part of the body, they are set above the rest of the members; but yet in subjection to Christ, the Head; they are fixed between the head and the body, and are ruled by the one, and govern the other; but with no other laws but what are given forth by the head. 2. As the neck, they are adorned with chains of gold, which are the gifts and graces of the Spirit; which, in a variety, are given to them, to make them both beautiful and useful in the place wherein they are set. 3. As the neck joins to the head, so they hold to the Head, Christ Jesus, and nothing can separate them from him; the flatteries and allurements of the world cannot draw them; nor its terrors, reproaches, and persecutions, drive them from Christ; but they still espouse his cause, vindicate his person, preach his Gospel, and hold fast their profession, though it be with the peril of their lives. 4. As the neck, they bear up and support the Head, that is, the name, cause, and interest of Christ Jesus; so the apostle Paul is said to be " a chosen vessel, to bear Christ's name among the Gentiles," Acts ix. 15; and Pselles, an ancient writer, thinks that he is here particularly meant. 5. As the neck joins the body to the head, so they bring souls near to Christ who are afar off; and that by preaching " peace to them that were afar off, and to lead them that are nigh;" they show souls the way of salvation, and direct them to a crucified Christ;

tlipy woo and beseech tbem, and are the iDstruments of espousing them to him. 6. As the neck is (he means of conveying food to the bod}'; so the)' are the means of conveying spiritual food to souls from Christ; all spiritual food and nourishment is derived to the members from Christ the Head; and very frequently, through the ministry of the word: Christ gives his ministering servants light, liuowledge, and understanding iu Gospel truths, that they may feed others therewith; he breaks the bread of life, and gives it to them, that they may give to every one their portion; as he took the loaves, and distributed to his disciples, and they to the multitude. Now this neck of the church may be compared to the tower of David.

The tower of Davidi was either the stronghold of Zion, which he took from tlie Jebusites, and rebuilt; or some other tower, erected by him for an armoury, wherein his worthies or mightymen hung up their shields; such an one as the house of the forest of Lebanon, afterwards built by Solomon, was, where he put two hundred targets, and three hundred shields, all made of beaten gold: and therefore mention is made in Isa. xxii. 8, of the armour of the house of the forest." Now the ministers of the Gospel may be compared to David's tovver: tlie Lord says of Jeremy, chap. vi. 27, " 1 have set thee for a tower and for a fortress among my people." I. They may be compared to the tower of David for its height; towers are usually built very high, and, no doubt, this tower of David's was built so; Mr. Sandys' says it stood aloft ia the utmost angle of a mountain, vfhose ruins are yet extant: ministers are set in the highest post and place in Christ's house; are called with the high calling of God, to the greatest work therein, and are endowed with the largest measures of gifts and graces for it, and ought to be highly esteemed of for their works' sake. 2. For its erectness: towers are built erect, and for this reason the neck is compared to one; the beauty of the neck consisting iu its straightness and uprightness; which may set forth the integrity and uprightness of ministers, both in doctrine and conversation: as Christ has counted them faithful,

' Turris David. Munita and excelsa valde, quae in duarum voraginum angulo, in prseruptse rupis colie ex quadris lapidibus, ferro and plumbo indissolubilitercompaginati.<!, aDaviderege ediflcata erat. Ciijus singulan's fortitudo and egregia pulchritudo ad commcndationem sponsiE Christi, quje est «cclesyia. a Solomone producitur, cura ait, Sicut turris David, collum tuum, &c. Adrichom. Theatrum Terrje SauetcP, p. 168. b. • Travels, p. 139. • Tbe

Hebrew word nvc'jn is only used in this place, and is left untranslated by the Septuagint. Jewish writers differ about the sense and dcriv.if on of it. Seme, as R. Aben Ezra observes, take it to be a compound word, of nb.l to hang, and nTD mouths or edges, that is, of swords; and so suppose this tower to be buijt to hang up swords in; which agrees well enough w:th our translation, and with Junius and Tremellius's version, who read the word, ad armaria. Others think, that it is compounded of W an heap, and put them into the ministry, and has put the word of reconciliation into their hands, so they will not let it go; but will hold fast the faithful word whatever it cost them, or whatever be the consequence of it: moreover, they are as careful to hold it forth in their lives, and to exercise a good conscience void of offence, both towards God and man. 3. For its strength: towers, as they are built high and upright, so they are usually built strong; and no doubt but this tower of David's was: the ministers of the Gospel, like towers, are strong and immoveable, cannot be easily moved away from the hope of the Gospel; bonds and imprisonment will not move them, nor death itself scare them from it; but, like strong towers and walls of brass, they stand the batteries of Satan and the world. 4. Towera were built for defence, and so perhaps was this of David's: ministers of the Gospel are set for the defence of it; and they have been enabled so well to do it, that it has not been in the power of the enemy hitherto to take and destroy it. 5. Sometimes they are built to watch in; thus we read of a watch-tower, in Hab. ii. 1; ministers of t!ie Gospel are represented as watchmen, whose work is to give warning of, and to prevent approaching danger, and to watch over and for the souls of men. 6. This tower of David was built for an armoury," on which were hung a thousand bucklers, &e.; this may intend that furniture which ministers have for their work; and that iravoirXla, or whole armour of God, which they are supplied with out of the scriptures, to defend the Gospel against all opposers. And so.

Secondly. By the church's neck, which is compared to " the tower of David," may be understood also the scriptures of truth; which, 1. As the neck is joined to the head, and being erect, discovers and makes it conspicuous; so the scriptures being near to Christ, point him out, lead and direct souls unto him; they hold him forth, and discover him to them; and therefore Christ exhorts us, John v. 39, to " search the scriptures," and for our encouragement declares, that they testify of him. 2. They are the means of conveying s])iritual breath to souls: the words which Christ speaks, aud when he speaks them to and nVE mouths, edges, oi corners; and so intends an heap of stones, built up very high and strong, cut in various forms and corners; so Kimchi, in lib. Shora-h. rad ^"^n which are no other than the pinacl-'s or battlements of towers; accordingly Aria.s Montanus renders the words, celsa acumina; and Cocceius translates it, in molem pinnarum. Others derive it from f]bn to teach; and suppose it to intend some very beautiful strui'ture, which might serve as!i pattern, and be very instructive to artificers, 80 Jarchi in loc. though R. Jonah in Kimchi, lib. Shorash. rad ^''3? thinks, that it was designed to show travellers their way: accordingly Pagnine reads it, ad docendum tran.«euntes: and the Tigurine version, ad usum divigendi homines; in w hich sense it may easily be applied to the ministers of the Gospel, whose business is to show men the way of salvation; and to the word of God, which is a light to our feet, and a lanthorn to our paths.

the soul, " they are spirit, and they are life;" and when attended with an almighty power, they make "dry bones live," and become the "savour of life unto life" to dead sinners. 3. They are the means of couveying spiritual food, as well as spiritual breath; as through the neck our breath is drawn, and food communicated to us, so through the scriptures we have spiritual breath and spiritual food; they supply us with that which is nourishing and satisfying, delightful, and pleasant, sweeter than the " houey or the honey-comb." 4. As the neck is beautified with chains of gold; so are the scriptures bespangled with glorious truths and precious promises, where every truth is a golden link, aud every promise a pearl, to a believing soul.

Now this ueck of the church, the sacred scriptures, may very justly be represented by " the tower of David." I. For height: the scriptures are an high tower; the truths and doctrines contained therein are sublime; they are out of sight, beyond the reach, and above the capacity of a natural man; they are things which the carnal eye hath not seen, the carnal heart cannot conceive of, and which are only known, judged, valued, and esteemed by the spiritual man, to whom the Spirit of God has revealed these deep things; for there are heights and depths in the sacred volumes, which require an eagle's eye and an angel's heart. 2. For strength, firmness, and immoveableness: Satan and his emissaries have used all their art and cunning, and employed all their power and might to remove the scripture out of the world; but they have found it "a burdensome stone" unto thtm; " the gates of hell " and earth have not been able to " prevail against it;" it has stood, and ever will, immoveable as a rock, and impregnable as a tower. 3. It is like David's tower, " built for an armoury, whereon hang a thousand bucklers, all shields of mighty men." From hence are saints furnished with spiritual armour, 1. To repel Satan's temptations: when that enemy of souls set upon Christ in the wilderness, and threw his fiery darts and poisoned arrows at him; he defended himself, and vanquished the enemy with bucklers and shields, and the like pieces of armour taken out of his armoury; he repelled and weakened the force of his temptations, by saying, at every assault of the tempter, " It is written," so or so: and thus likewise believers are enabled to do more or less; there is no better weapon to engage with that enemy thau " the sword of the Spirit, which is the word of God;" neither is there a better storehouse, and magazine of spiritual armour, than the scriptures be; the reason why those young men, in 1 John ii. 14, are said to " overcome the wicked one " is, because the word of God abode in them. 2. To defend the gospel, and refute erroneous doctrines: thus Christ refuted the errors of the Pharisees concerning the law, and of the Sadducees concerning the resurrection from the dead, and proved tlie spirituality of the one, and confirmed the truth of the other by scripture testimonies: so Paul and Apollos mightily convinced the Jews, and proved from the scriptures, that Jesus was tlie Christ, the true Messiah; for, as in 2 Tim. iii. 16, 17, " all scripture is given by inspiration of God, and is proGtable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God," every believer, and more especially a minister of Christ, " may be perfect, thoroughly furnished to every good work;" and particularly to defend truth, and refute error, for which he may be abundantly supplied out of this armoury; for here "hang a thousand bucklers," and these are " all shields of mighty men;" which mighty men may use, and by which they may perform mighty actions, and do great exploits. Thirdly, By the church's neck, which is compared to " the tower of David," we may also understand the grace of faith; and 1. As the neck is united to the head and members, so believers, being united to Christ, lay hold upon him by faith, and closely adhere to him; by faith Christ dwells in our hearts, and by faith we dwell in him, being one with him. 2. It bears up and exalts the head; there is no grace which brings that glory to Christ, and honours hira, as this does; it is a soul-emptying, self-abasing, and Christ-exalting grace. 3. Through it is conveyed, and by it are derived from Christ, the Head, all life, food, and nourishment to oar souls: it is by faith we live on Christ, aud receive life, and the comfortable supplies of it; all food and uonrishmeut comes from Christ, the Head, which faith receives and conveys unto us. 4. It is adorned with other graces and good works: the other grace of the Spirit, such as hope, fear, love, humility, patience, self-denial, &c., are like chains of gold about this neck; besides there are also the fruits of righteousness which attend it, and make it look very beautiful and amiable. 5. It is like to the neck for erectness; it looks not downwards, but upwards to Christ, who is, " the Author and Finisher of it; it is attended with an humble boldness, an holy confidence, and a becoming cheerfulness.

This may now be compared to "the tower of David," 1. For its height: the author of this grace of faith is the Most High God: it has its original from above; its object is Christ, who is " made higher than the heavens;" and to him it looks, on him it lives, in him it dwells: and is still pressing on toward" the mark, for the prize of the high calling of God in Christ Jesus." 2. It is like a tower builded for an armoury; faith is the believer's defence, his buckler and shield, whereby he is enabled "to quench the fiery darts" of Satan: faith makes use of God as its shield, being encouraged so to do, by the declaration of grace made to Abraham, Gen. xv. 1, " Fear not, I am thy shield, and thy exceeding great rev.'ard." Faith improves and makes use of every perfection in God, as a sliield, his love, grace, power, faithfulness, &c., faith makes use of all God's promises as such, there is never a promise in the gospel, but will serve for a buckler and shield for faitli, which believers, atone time or another, have also used as such; but more especially, faith uses Christ as such, who is the believer's sun and shield, and will give grace and glory to them, and will withhold 110 good thing from them -. Christ indeed rather than faith, is a storehouse and magazine of armour, whereon hang a thousand bucklers: iu whom an inexhaustible, overflowing, and all-sufficient fulness of grace dwells: from wheuce faith is furnislied with all sorts of grace, and every needful piece of spiritual armour.

Verse 5. Thy two breasts are like two young ror.s that are twins, which feed among the lilies.

These words contain the seventh and last particular instance of the church's beauty; in which her breasts are compared to " two young roes" very elegantly exposing the beauty of him; they are compared to " two young roes" for smallness, large breasts not being accounted handsome, " to young roes that are twins," because they are of equal size and bigness, not one larger and higher than the other, for that would be a deformity; and to " two young roes that feed among the lilies," which are fat and plump, and so well expresses the fulness of them, they being not dry and empty breasts: such are sometimes called sororiantes^ as if they were sisters, beiug alike; and full and distended with milk, reach and join to, and as it were kiss each other as such; or, " two fawns, the twins of a doe:" providence, as Plutarch" observes, has given to women two breasts, that, should they have tvvius, both might have a fountain of nourishment: and though the hind, for the most part, brings but one roe at a time; yet the philosopher observes,™ there are some that bring twins. Now by the church's breasts, we may understand either.

First. The ministers of the Gospel. The Targum here makes mention of the Jews' two Messiahs: which is a Talmudic fiction, and shows the work, to be a later one than what is pretended: the words are thus paraphrased iu it: " Thy two redeemers which shall redeem thee, Messiah sou of David, and Messiah son of Ephraira, are like to Moses and Aaron, the sons of Jochebed, who are compared to two young roes that are twins; who, in their integrity, fed the people, the house of Israel, forty years in the wilderness, with manna and fatted fowls, and water of the well of Miriam." And agreeable to this paraphrase, other Jewish writers^ would have Moses and Aaron liere intended, who suckled and fed the people of Israel, and as twins, were very like one another. Bat I think they may be much better applied to the ministers of the Gospel; who impart the " sincere milk of the word " to persons; deliver the sweet, comfortable, aud nourishing doctrines of grace: which may be compared to milk out of the breasts, with which they feed them, as the apostle says, 1 Cor. iii. 2, " I have fed you with milk;" which is nourishing to new-born souls, suitable to their natures, aud easily digested by them. Now these breasts of the church, the ministers of the Gospel, may be compared,

1st. To two young roes, which are, 1. Loving and pleasant creatures; " let her be as the loving hind and pleasant roe;" &c., Prov. v. 19; ministers of the Gospel are loving and affectionate to such sonls, more especially who are born again under their ministry, whom they feed with the milk of the word; they are as fond of them, and bear as great an affection to them, as the tender mother or nurse do to their sucking babes, according to what the apostle says, 1 Thess. ii. 7, 8, " But we were gentle among you, even as a nurse cherisheth her children; so being affectionately desirous of you, we were willing to have imparted unto you, not the Gospel of God only, but also our own souls, because ye were dear to us:" than which nothing can be more passionately spoken, nor in a more lively manner represent the strong affection and tender love and regard that ministers show, to souls: moreover as they are as the loving hind unto souls, so they are as the pleasant roe in their esteem; they love them, and are loved by them; they appear exceeding beautiful and lovely in the eyes of those to whom God has made them useful; for the very feet of them that bring glad tidings are beautiful to them. 2. Those creatures are sharp-sighted ones; ministers of the Gospel, having their understandings opened, their judgments informed, aud their souls led by the Spirit of God, iuto '"' the truth, as it is in Jesus," have light, knowledge, and penetration into the scriptures of truth, and are capable of directing and guiding the feet of, aud showing the way of salvation unto others. 3. They are swift creatures; thus the apostles and first ministers of the Gospel, like young roes, ran, spread, and carried the Gospel all over the Gentile world; " their sound went into all the earth, aud their words unto the end of the world:" and it may also denote in general, how expedite and quick of dispatch ministers are in doing of the Lord's work, notwithstanding a great many difficulties are iu the way: yet, like young roes, they leap over these mountains, and skip over these hills, and are " not slothful in business, but fervent iu Spirit, serving the Lord." 4. Here is only mention made of two young roes, and that to suit with the number of her breasts; and two breasts being sufficient for one person, denotes the sufficient nnuiber of ministers which Christ provides for his church: when he had sent out the twelve apostles, he afterwards sent ot:t other seventy disciples, and these he sent out " two and two;" and so in all ages of the world, as he has removed some, he has sent others, and when there has been want of snob workmen in his vineyard, he has prayed " the Lord of the harvest " to send forth more labourers; and as the fruit of his ascension and intercession, sufficient gifts have been given to a competent number of men to fit them for the ministry, for the good of his body, the church.

2Qdly. They are compared, not only to two young roes, but to young roes that are twins: which is expressive of their equal authority, joint commission, aud harmony of doctrine, as has been already observed on ver. 2.

3,rdly. They are compared to two young roes that " feed among the lilies; the lilies of the field," for such they- were. Matt. vi. 28; and we sometimes read of harts and hinds being among lilies.?^ Now the lilies, among which the ministers of the Gospel feed, are either, 1. The scriptures, which they make their principal study, and the mean subject of their contemplation; here their own souls are delighted, comforted, and instructed, and so become useful in comforting and instructing others; from whence they gather food for themselves, and being nourished viith the wholesome words of faith and sound doctrine, they are capable of feeding others also. Or, 2. The saints; in what respects the people of God may be compiired to lilies, has been shown on chap. ii. 2, among these the ministers of the Gospel feed, and and to these they break and impart the bread of life. 3. It may be observed, that it is where Christ himself feeds, as in chap. ii. 16. The ministers of the Gospel feed where Christ feeds, aud Christ feeds where they do; the great end of the Gospel-ministry is, not only that saints may have communion one with another, but also with their Head, Christ Jesus. Would any therefore enjoy communion with Christ? Are any desirous of knowing where Christ feeds? he feeds where his ministers do, and that is among the lilies, in the congregation of the saints; it may serve then as a direction to such, to sit under a Gospel-minister. Or,

Secondly. We may understand by the church's t wo breasts, the two Testameuts, the Old and the New. A Jewish writer,^ would have their two laws here intended, namely, the written law, and the oral law; the written law is that which was written on the two tables of stone; the oral law is what they imagine God' gave to Moses by word of mouth, which he gave to Joshua, and so was banded down from one to another, and makes up the volume of their vain, unprofitable, and numerous traditions, called the Jlisnah: but it is much y En aipicis ilium, Candida qui medius cubat inter lilia, cervum? Calphurnius apud Bochart. Hiorozoic better applied by another of them," to the two tables themselves, on which were written the ten commandments, five on one table, and five on the other; and so, like two young roes that are twins, answered one another: though the two Testaments, the Old and the New, seem to bid much fairer to be the sense of these words; which two breasts contain and impart the whole " sincere milk of the word," and afford everything that is nourishing and refreshing to believers; here is milk for babes, and meat for strong men; and, like "two young roes," are exceeding pleasant and delightful to believers; they rejoice the heart, cheer the spirits, and fill the soul with a universal pleasure; and as two young roes that are twins are alike, there is a harmouy and agreement between them; they look to one another as the two cherubim over the mercy-seat did. They agree, 1. In the person, office, and grace of Christ: the Old-Testament has said nothing concerning the Messiah, what he should be, do, or suffer, but what the New-Testament has fully confirmed and more clearly discovered; and the New-Testament says nothing of Ciirist, his person, office, and grace, but what the Old bears a testimony to; aud therefore, says Christ to the Jews, John v. 39, " search the scriptures," that is, of the Old Testament; " for they arc they which testify of me." (2). They are alike in their doctrines; the doctrines concerning Christ's person, the remission of sins by his blood, justification by his righteousness, &c., are the same in both Testaments, notwithstanding they were spoken at " sundry times, " and delivered in " divers manners;" though perhaps they are more clearly revealed in the one than in llie other: the apostle Paul, that great asserter of the doctrines of grace under the New Testament, said no other things than what Moses and the prophets said under the Old. 3. The promises and prophecies of the Old-Testament have their completion in the New; there was nothing promised to be done, or prophesied that should be, but what has been exactly fulfilled aud brought to pass; neither is there scarcely any thing in the New Testament, but what was promised aud propliesied of under the Old. 4. The types and figures of the old law are exactly answered in the New-Testament: the law was nothing else but a shadow of good things to come;" the passover lamb, the brazeu serpent, the rock, and manna, the Jewish sabbaths, sacrifices, new moon, washings, aud purifications, all prefigured and had their fulfilment in Christ Jesus: there is scarce any thing in the New-Testament, but what was typified under the Old; aud nothing prefigured under the Old, but what has its completion in the New; aud thus are they like two young roes that are twins: aud they may also be said to be like roes that " feed among the lilies," because they abound with the lilies of gospel promises and gospel-docpar. 1.1.3. c. 24. col. 024. « R. Aben Ezra in loc. • K. Solom. Jarcbi in loc. so in Yalkut in loc.

trines; these two fields are full of them; there are " exceeding great and precious promises," and heavenly and delightful truths, which make for the consolation, edification, and instruction of God's people. Or,

Thirdly. By the church's two breasts may be intended, the two ordinances of the gospel, baptism, and the Lord's supper; which are not dry breasts, but the breasts of consolation, out of which believers suck and are satisfied; in the Lord's supper, by faith they " eat the flesh," and " drink the blood " of the Son of God, and feed upon the bruised and broken body of a crucified Jesus, and in so doing, receive much strength and nourishment; in the ordinance of baptism, they look to a buried and risen Jesus, behold the place where their Lord lay, " who was delivered for their offences, and rose again for their justification;" and oftentimes go away, as the eunuch did, rejoicing: now these, like " two young roes," are exceeding pleasant and delightful to believers, when they have the presence and Spirit of God with them, and the discoveries of his love unto them; for then are wisdom's ways, " ways of pleasantness, and all her paths, paths of peace." Again, like two roes that are twins, they are both instituted by Christ, both lead the faith of God's children to him; they both require the same subjects, namely, believers, and ought to go inseparably together; he that has a right to the one, has an indubitable right to the other; and he that subjects to the one, should also to the other; for so did the first primitive Christians, who, as soon as converted, were baptized, and the same day joined themselves to the church, and stedfastly continued in holy fellowship aud communion with it; a practice to be imitated and followed by us now. Moreover, these may be said to " feed among the lilies, " because they are all acknowledged, received, and submitted to by the saints, who are compared to lilies; who not only entertain them, but maintain and vindicate them against all opposers.

There are some,'' who think by the church's breasts are meant, love to God, and love to our neighbour, which are the two great commandments of the law; and therefore love is said to be the " fulfilling of the law." Now " we love God, because he first loved us," and we love the saints, because they are loved with the same love, redeemed by the same blood as we are, have the same grace wrought in their hearts, as we ourselves have, and all as the fruit and effect of divine grace; and being thus filled with a sense of God's love, they become very fruitful in good works, and, like " two young roes," are exceeding pleasant and delightful to Christ; and therefore he says, in ver. 10, " How fair is my love, my sister, my spouse," &c., both to me and to my saints: and like two young roes that are twins, are wrought at one and the same time in the soul; bear a very great resemblance to each other in their natures, properties, aud usefulness, and do inseparably go together; for where there is love to God, there will be love to the saints: for to say we love God, and do not love our brother, is a manifest contradiction, as the apostle John says, 1 John iv. 20, " He that loveth not his brother whom he hath seen, how can he love God whom he hath not seen;" and these being fed by scripture-precepts and examples, grow and increase abundantly, like two young roes which are fat and plump, feeding among the lilies: but the other senses of the words before-mentioned seem better to agree with them.

Verse 6. Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense.

Some'' think these are the words of the church; who, not being able to bear any longer to hear herself so highly commended, as in the preceding verses, resolves to betake herself to some private place, where she might be out of the hearing of such praises and commendations: or else, being under great temptations and darkness of soul, resolves to go to the mountain of the Lord's house, ihe church of Christ, and there in reading, meditation, prayer, and other exercises, wait for his presence, and the manifestations of himself unto her: or rather, being in distressed circumstances, she is resolved to go to Christ himself, " the rock that is higher than " she; who, for the odour of his sacrifice, the fragrancy of his intercession, and sweet-smelling garment of his righteousness, may be called " the mountain of myrrh," and "hill of frankincense," as he is "a bundle of myrrh," in chap. i. 13. But I am rather inclined to think, that they are the words of Christ; in which we are told.

First. The place where he resolves to go to and abide; " the mountain of myrrh, and hill of frankincense;" which 1 apprehend intend one and the same place; though two places in Arabia were so called." The allusion may be to mountains and hills, where those odoriferous plants grew; such as were in or near Judea. It is said of Pompey the Great, that when he passed over Lebanon, after-mentioned, ver. 8, he went through sweet-smelling groves, and woods of frankincense and balsam;^ aud Lebanon is thought by some,' to have its name from the frankincense that grew upon it; though rather, from the whiteness of the snow continually on it, and is, in the Targum of ver. 8, called " the mouutain of snow;" see Jer. xviii. 14. Secondly. How long he proposes to contiuue here; " until the day break, and the shadows flee away."

Now by " the mountain of mynh, and hill of frankincense," most of the Jewish writers^ understand the temple, which was built on mount Mori;fh, 2 Chron. iii. l.the place where Abraham offered up his son Isaac; in which mountain as the Lord then, so frequeutly in after-ages, especially when the temple was built, appeared unto his people. Now the temple may be called " the mountain of myrrh, and hill of frankincense," either in allusion to Moriah, the name of the mountain on which it was built: which perhaps might have its name originally from the abundance of myrrh which grew upon it; or else, because in it was the holy anointing oil, one ingredient in which was " pure myrrh;" and also the incense, which was made of " pure frankincense," together with other spices; which was likewise put upon their meat-oiferings, which were there olFered up unto the Lord: and this sense of the words is not altogether to be despised; for in the temple, 'Caz shechinah or Divine Majesty dwelt, until Christ came in the flesh, when the gospelday broke, and the shadows of the ceremouial law vanished, fled, and disappeared, as has been shown in chap. ii. 17. Though I think rather, by " the mountain of myrrh, aud hill of fraukiucense," is intended the church of Christ;^ where he has taken up his residence, and resolves to dwell unto his second coming; which may be compared to a hill or mountain. 1. For their height: hills and mountains are higher than any other parts of the earth; and so is the church of Christ than the rest of the world; saints are higher in Christ's esteem than all the world besides; and are exalted by his grace, and dignified with favours by him above all others; aud however low aud mean they may now appear in the eyes of the world, the time is coming when this " mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills," Isa. ii. 2. 2. For their immoveableuess: hills and mountains cannot be removed; no more can the church or believers in Christ, Psalnou cxxv. 1; for " they that trust in the Lord shall be as mount Zion, which cannot be removed, but abideth for ever:" they shall never be removed either from (/hrist's hands or Christ's heart; they shall never be removed from a state of justification to a state of condemnation; they are secured by electing love, and preserved in Christ Jesus; they are held fast by covenant-bands, and are built upon "a sure foundation, upon a rock," agaiust which " the gates of hell can never prevail." 3. For being places where trees grow, as oaks, cedars, olives, &c., and famous for these were Baslian, Hermon, Lebanon, the " mount of Olives," &c., in the church of Christ are " trees of righteousness," which, being planted by Christ's Father, flourish

' Targum, R. Aben Ezra, and R. sol. Jarchi in loc. and Zoharin Gen. fol. 75. 1. Alshech interprets it of mount Sinai, and the day-break of the captivity of like palm-trees,' and grow like cedars in Lebanon. 4. For being places of pasture for cattle; such were Bashan, Carmel, and Gilend -. in the church of Christ there is pasture for all his sheep; there plenteous provisions of grace are made; " a feast of fat things," wiue mingled, bread prepared, and a tablesufficiently furnished forallChrist'sfriends and guests, in this his hoJy mountain, thechurch. 5. la hills and mouutaias worship uned to be given, and sacrifices offered up to God, as may be collected from the discourse of Christ with the woman of Samaria, John iv. 20, 21, as well as from other l)laces of scripture: in the church of Christ the worship of God is maintained, the word of God is preached, his ordinances are administered, and the sacrifices of prayer and praise are off'ered up to him in the name and through the mediation of Christ Jesus. And as it may be compared to a mountain and hill, so likewise to " a mountain of myrrh, aud hill of frankincense." (1.) Because of the fragrancy of those graces with which the church is perfumed: hence she is said, in chap. iii. 6, to be " perfumed with myrrh aud frankinc^se, with all powders of the merchant;" and in this chapter, ver. 10, the smell of them is said to exceed all spices; and that more especially when they are in exercise; so grateful, well-pleasing, and sweet-smelling are they then to Christ Jssus. (2.) Because of sacrifices which are of "a sweet-smelling savour, that are offered up here, as the sacrifices of prayer, which, in Rev. v. 8, are called odours; and are more especially so to God the Father, when they are ofl"ered up through Christ's mediation, being perfumed with his much incense; here are also the sacrifices of praise, which are of an exceed! ug grateful aud delightful odour to God; for being offered up to him through Christ, these spiritual sacrifices become acceptable to him. (3.) Because of that pleasure aud delight which Christ takes in his people, and that sweet coiamuuiou which they here enjoy with him; so that to them both it is " a mountain of myrrh aud hill of frankiucense;" where the one concludes, it is good to be, and the other resolves to stay " till the day break," &c. The saints are " the excellent in the earth," with whom Christ delights to converse, and' to whom his " goodness extends;" he says, " the lines are fallen to him in pleasaut places;" aud that he has a goodly heritage assigned him by his Father; inasmuch as they are his to live and dwell with him for evermore: and to the saints, Christ's " tabernacles are amiable " and lovely; they count " a day spent in his courts, better than a thousand elsewhere;" because there they see him, and have fellowship with him, whom their souls love. Now in this " mountain of myrrh, and hill of frankincense," Christ, as he delights, so he resolves to

Egypt. B So the Cabalistic 'doctors by these

" dwell, until the day break," &c. Which is, 1st. Uatil the day of grace breaks in upon every elect soul. All that the Father hath loved with an everlasting love, and hath chosen in Christ before the world began, he put into his hands; who, upon the reception of them, laid himself under obligation to redeem them by his blood, and bring them safe to glory; and as he has already done the former, he is now doing the latter, through the ministry of the word; and therefore the preaching of the gospel, a standing ministry, and a church state, are continued on earth; in which he will stay, until every one of those other sheep are called by diviue grace, whom he has laid himself under obligation to bring in; and now, when grace breaks in upon a poor sinner's heart, it is like the break of day unto him; light springs into his understanding, which before was darkened; he was darkness itself, is now made light in the Lord; and is no more reckoned among the children of the night, but among the children of the day; for now the shadows of ignorance and infidelity are fled away; the scales of darkness are fallen from his eyes, and in God's light he sees light: he now sees his lost and undone state without Christ, the corruption and depravity of his nature, and the plague of his own heart; he sees the impurity and imperfection of his own righteousness, and the glory and fulness of Christ's; he sees Christ as a proper, suitable, able, and willing Saviour; he sees things he never saw before, and which will ever remain invisible to a carnal eye. Now until the day of grace has thus broken in upon every elect soul; and the shadows of blindness, ignorance, and infidelity, are thus fled and gone: Christ has taken up his residence, and will dwell in his church, which, to him, is a mountain of myrrh and hill of frankincense. Or else,

Sndly. Until the day of glory breaks; that everlasting day, in which there will be no more night; when all shadows of darkness, infidelity, doubts, and fears, will flee away; when saints shall be attended no more with the long, tedious, and dark nights of afflictions and sorrows, and shall stand in no need of shadowy ordinances; but shall enjoy Christ, the sum and substance of all, and dwell and be delighted with him perpetually, upon the everlasting mountains of spices, as has been shown on ch. ii. 17.