Exposition of the Whole Bible

fit and beautiful order ia which the first ministers of the Gospel were placed by God himself; and indeed all the ministers of it are fitly set iu the more eminent part of tlie body, the chmTh, to overlook, direct, and be useful to tlie several members of it. But these seem rather to be the eyes of the church, than the eyes of Christ, which also are compared to dove's eyes in chap. i. 15, and iv. 1, as has been there observed; and therefore I choose rather.

Thirdly. To understand by these eyes, the om uiscience of Christ: R. Abeu Ezra seems to understand them of God's omniscience; for his comment is that text in Prov. xvi. 3, " The eyes of the Lord are iu every place." Christ is the omniscient God; every creature is made manifest in his sight, all things are naked and open uuto the eyes of him with whom we have to do; who is the living Word; and a critical Discerner of the thoughts and intents of the heart: in the days of his flesh here oa earth he needed not that any should testify of man; for he knew what was in man; and gave convincing proofs to the scribes and Pharisees, that he was well acquainted with the secret thoughts of their hearts: Peter bore a noble testimony to Christ's omniscience, when he appealed to him, saying, " Lord, thou knowest all things, thou kuowest that I love thee." Aud indeed was he not the omniscient God, how could he be capable of acting as the Head of his church, or as the Mediator between God and man, or of judging the world at the last day? but then lie will give au incontestible proof of this Diviue perfection being iu him; he will let all the churches, and all the world know, that he it is which searcheth the reins and hearts. Now when these eyes of Christ's omniscience are fixed on persons in a way of wrath aud anger, they are said to be as flames of fire; especially when fixed upon heretics, idolaters, false worshippers, or any of his and his church's enemies; see Eev. i. 14, aud ii. 18, 20-23, and six. 11, 12, 15; but when they are fixed in a way of special love and grace upon his own people, they may be said to be,

1st. As the eyes of doves, which are loving, lovely, clear, and chaste. 1. Christ's eyes may be said to be as doves, because of the lovingness of them; the eyes of doves are not fierce and furious, as the eyes of some creatures are; there are no fury in Christ's eyes, as fixed upon his people: " The eye of the Lord is upon them that fear him, upon them that hope iu hismercy;" that is, his eye is upou poor trembling sinners, who come to the throne of grace and prostrate themselves at his feet, humbly imploring his grace and mercy, and venturing on him as siuuers ready to perish; his eye is upon them all the while; not to destroy them, and cut them off from his sight, but to deliver their soul from death, and to keep them aliv.e in famine: his eyes are upon all his righteous ones; not to cut off the remembrance of them from the earth.

which he threatens to the wicked, but to deliver them out of all their troubles: his eyes are upou all creatures, and all things, for they run to aud fro throughout the whole earth; but then it is lo show himself strong iu the behalf of them, whose heart is perfect towards him; his eye of love is always upon his people, to succour, relieve, protect, and defend them: his eye is upon them under all their trials, temptations, desertions, sorrows, aud afflictions; his eye is upon them when in the furna(ffe, to observe the exercise of their trace upon him, their carriage lo him; aud when tried, to deliver out of it: for his eyes behold, and his eyelids try the children of men. 2. They may be compared to dove's eyes, because they are lovely, as well as loving; aud it is for this reason he compares the church's eyes to doves, in chap. i. 15, and iv. 1. Every part of this descriptiou serves to set ofi" the beauty and loveliness of Christ's eyes; tiiey are said to be " as the eyes of doves by the rivers of water," because doves delight to sit there; where being pleased with the pui-e aud purling streams, their eyes look more quick aud lively, and so more beautiful and lovely. Also they are said to be as doves, washed with milk, either as milk-white doves, which look very pleasant and delightful; or as doves washing themselves in streams of water, look as clean as if they had been washed in milk: likewise they are said to be as the eyes of doves fitly set; that is, neither too much staring out,? nor too much sunk withiu; neither hollow-eyed or goggle-eyed, which are both extreme deformities in the eye. 3. They may be compared to dove's eyes, because of their clearness aud perspicuity; Christ's eyes are so clear, he is so sharp-sighted, that he can see all persons, and things iu all places, at oue view; for " the eyes of the Lord are in every place, beholding the evil and the good:" more especially his eyes behold, aud he takes cognisance of his own people; these he knows by name, aud distinguishes them iu his care aud affections from all others; he sees and knows all their wants perfectly well, is able to supply them, and has a heart to do it; aud seeing that " aU things are naked and open unto him, with whom they have to do at the throne of grace," they are encouraged to come thither with the greater boldness: lie sees aud knows all the contrivances and designs of wicked men against his people, though formed in the dark; for the darkness and the light are both alike to him; his eyes are so clear, sharp, and penetrating, that there is no darkness, nor sliadow of death, where the workers of iuiquity may hide themselves; and this makes much for the comfort of his people, as well as serves to command and set ofi' the loveliness aud excellency of hira. 4. They may be compared to dove's eyes for their (aithfulness aud chastity: Christ is faithful to God, who appointed him to be the Mediator and Saviour of his people; and to that covenant of grace which he made with him;

in which he promised many things, which are fully performed by him; and he received many blessings of grace for his people, which he is faithful to distribute unto them and bestow upon them: he hath given meat to them that fear him, as an indication that his eye is upon, and that he will ever be mindful of his covenant; he has a respect unto it, and therefore calls those by his grace, and brings them to glory, who are interested in it: also as the eye of the dove is only upon its own mate, is faithful and chaste unto it, and "has no regard to any other; so Christ's eye of love is only upon his church; as she is his dove, so she is his only one; hence he says, "my dove, my uudefiled, is but one;" and as he loves her above all others, so he loves none but her with his special and peculiar love in which he always rests and continues.

2ndly. Christ's eyes of love, as fixed on his own people, are as the eyes of doves by the rivers of water. Now this sets forth the loveliness and beauty of Christ's eyes, as has been already observed; the eyes of doves being more brisk, quick, and lively, when sitting by rivers of water, where they are delighted in and pleased with the clear and running streams thereof: and may also lead us f o observe these two things: 1. The fixedness and constancy of Christ's eye of love being set upon his own people: doves sitting by a river side, keep their eyes fixed upon the purling streams; and in drinking, as Plinyi observes, do not resupinare colla, erect their necks, and lift up their heads, but keeping their eyes fixed upon the water, drink a large draught of it in the manner of beasts; Christ, being sweetly delighted with his own people, has fixed his eye upon them, and never removes it from them; he withdraweth not his eyes from the righteous; his eye was upon them before time, continues so in time, and will be so to all eternity; for having loved his own which were in the world, beloved them to the end. 2. It may intend the object of Christ's love: some of the Jewish writers,"' by the rivers of water, would have their schools and synagogues intended; where the waters of the law flow, the difiiculties of it are explained, and its proper senses given; but they may be much better understood of gospel-churches, made up of righteous persons; who are justified by Christ's righteousness, sanctified by his grace, sprinkled with the clean water of the everlasting covenant, and who have low, mean, and humble thoughts of themselves; on such as these Christ's eye is fixed, and to these he looks; see Isa. Ixvi. 2; here the ordinances of the gospel are administered in their purity, the waters of the sanctuary flow, the doctrines of grace are powerfully preached, and souls hereby much delighted aud refreshed.

Srdly. These eyes of Christ are said to be as the tudmem, Tigurine version, Bochartjuxta, Vatablus, so some in Brightman; juxta fluenta plenissima, eyes of doves washed with milk; and this is expressive both of the beauty and clearness of them, as has been already observed: eyes, when washed, are clearest, and so most lovely; like milk-white doves, which look the most beautiful, especially when they have just washed themselves: respect may be had to the colour of doves; white doves were had in esteem in Palestine and Syria.' And this may also intend the purity of Christ's eyes, who is of purer eyes than to behold evil, with any pleasure or approbation; and likewise the meekness and mildness of them: his eyes are not red and furious, but look as if they had been washed with milk, being full of mercy, pity, and compassion to poor sinners; his heart is full of it, and his actions, as God-man and Mediator, give the strongest proofs of his being a merciful as well a faithful lligh-priest. 4thly. These eyes are said to be fitly set, or fitting by fulness;« that is, by full channels of water. Christ himself is as rivers of waters, which denote the fulness and abundance of grace that is in him; and by these full fountains of grace, life, and salvation, he sits, dwells, and abides; and thither he, " the Lamb in the midst of the throne," leads his people. Or the words may be rendered, " sitting in fulness;"° and so it expresses the loveliness and beauty of Christ's eyes, as has been already observed; his eyes were neither sunk too low within, nor stood too much out, but exactly filled their holes; they were fitly set as diamonds in a ring, or as precious stones in the breast-plate of the high-priest, which exactly filled the cavities which were made for them, and therefore were called stones of fulness; see Exod. xxv. 7, and xxviii. 17, 20; so R. Solomon Jarchi and R. Aben Ezra understand the words; though they may be better translated, " sitting upon fulness."" Christ's eyes are set or sitting, 1. Upon the fulness of this world: "the earth is the Lord's, aud the fulness of it:" as he has a right unto it, so his eyes are upon it; for " his eyes run to and fro throughout the whole earth;" they are in every place at one and the same time, beholding at one view the evil and the good, all their persons, and all their actions; his eye is upon that vast number of persons and things that fill the whole universe, and upon the large variety of actions performed there: now this sets forth the exteusiveness of Christ's omniscience, aud that general and universal knowledge he is possessed of; which sense is much favoured by R. Sol. Jarchi's note on the words. 2. Christ's eyes were set, or sitting upon the fulness of time, in which he was to come into the world, aud perform the great work of redemption: for as he was appointed to be the author of this work, and the persons were pitched upon whom he was to redeem, so the time was also fixed when he was to do it; and this is called " the fulness of time," in Eph. i. 10, Gal. iv. 4; and now, from the first making of the everlasting covenant, down thronghout the whole Old Testament dispensation, Christ's eye was fixed on this fulness: waiting, watching, as it were; longing till the time was come, when he should appear in human nature, and do the work which his heart was so much set upon; witness his mauy appearances in a human form before his incarnation, and the frequent notices he gave of -his near approach. 3. Christ's eyes are set, or sitting upon his fulness, the church, whom in the fulness of time he came into this world to redeem; the church is called so, in Eph. i. 23; which " is his body, the fulness of him that filleth all in all;" and then is she, and will she appear to be so, when alibis elect ones are called by grace; and these all filled with these gifts and graces of the Spirit designed for them, by him who is ascended to fill all things; and more especially when they are all grown up in proportion, unto the measure of the stature of the fulness of Christ; now Christ's eye is upon his church, and upon every member of it, until all this is done: and wiU be so when time shall be no- more. 4. His eyes were, and still are set, or sitting upon the fulness of the Gentiles, until that is brought in; his eye was upon them in the everlasting covenant; therefore both he and his Father thought fit that he should be not only the Redeemer of Israel, but a light to the Gentiles also, and be God's salvation unto the ends of the earth; his eye was upon them during the Old Testament dispensation; and therefore gave out many promises and prophecies concerning their calling; his eye was upon them when he died and suffered: and therefore he became a propitiation, not for the Jews only, but also for the Gentile world; his eye was upon them when he gave the commission to his disciples to preach the Gospel; and therefore bid them " go into all the world, and preach it to every creature;" which he owned for the conversion of thousands; and his eye is still upon them, and wiU be so, until all those other sheep are brought in which are not of the Jewish fold. 5. His eyes are set, or sitting, on his own personal fulness as God; for " in him dwelleth all the fulness of the Godhead bodily:" his eye was upon this when he undertook the work of redemption, and so it was when he was actually concerned in it; therefore he failed not, neither was he discouraged; this supported him under it, and comfortably carried him through it. 6. His eyes are set, or sitting upon his fulness as i\Iediator; which is a dispensative, communicative fulness put into his hands, to be distributed to his people; and his eye is continually upon it, to supply the wants of his people out of it, under all their straits, difficulties, temptations, sorrows, and afflictions; and where Christ's eyes are fixed, consitae a pigmentariis, V. L. similes sunt areolis there should ours be; also; we should be continually looking to, and be strong, not in ourselves, but in " the grace which is in Christ Jesus."

Verse 13. His cheeks are as a bed of spices, as sweet flowers; his lips like. lilies, dropping sweet smelling myrrh.

In these words are the fourth and fifth particular instances of Christ's beauty; for having described him by his head, locks, and eyes, she here describes him by his cheeks and lips; still keeping in a beautiful and regular order in her description of him. And,

First. She describes him by his cheeks; which, she says, "are as a bed of spices, as sweet flowers;" by which we are to understand, not the smooth and naked cheeks, but with hair growing upon them, which best suits with the metaphor of a bed of spices; for as aromatic plants and sweetsmelling flowers bud out, and„ spring up from a bed of spices, and make it look very beautiful; so the hair of a man's beard puts itself forth, and grows upon his cheeks, or jaws," as the word may be rendered, and makes him look very graceful and majestic; R. Aben Ezra understands by his cheeks, his beard; as also do many Christian^ Interpretars.' And this was literally true of Christ; who was not " an infant of days," but a man grown up, when he suffered in the room and stead of sinners; as is manifest from his "giving his back to the smiters, and his cheeks to those that plucked off the hair." The cheeks rising, and being a little elevated, are fitly described by beds in a garden; or fragrant flowers, or fruit trees, reared up in the form of towers, as some render the word, or pyramids; or by a dish of sweetmeats placed in such a figure; and the hair of the cheeks or beard, are aptlv represented by spices, rising up from a bed of them; and all denote the beauty, savour, and majesty of Christ: or, as the Vulgate Latin version, " as beds of spices set by confectioners;"'■ not as aromatic plants, set in rows by the gardener; but as the spices themselves, set in rows, by the confectioner in vessels, or placed in such a manner in his shop to be sold,^ which being of various colours, especially red and white, the cheeks, for colour and eminence, are compared to them. And being taken in a mystical and spiritual sense, may intend, either,

1st. Believers, who are the hair of Christ's cheeks, as well as of his head; these grow upon him, receive their life and nourishment from him, and are ornamental to him: these are as " a bed of spices and sweet flowers:" for, being, "perfumed with the myrrh and frankincense," of his grace, they ascend upwards in the exercise of faith, hope, and love, as " towers of perfumes,'' as the words translated sweet flowers may be rendered; they are fruitful in themselves, like a spicy bed, odoriferous to Christ; and delightful to each other. Or else,

2ndly. The graces of the Spirit which are in Christ as Man and IMediator: these, lilie the hair of a man's beard which grow upon his cheeks, adorn the man Christ Jesus, and render hira very lovely and graceful; these grow in large numbers on him; he is " fuil of grace and truth;" and though there is a large communication of grace made daily to believers from this fulness which is in Christ; yet it is no way lessened thereby, even as the hair of a man's beard, which the ofteuer cut, the thicker and faster it grows. Now these lovely cheeks thus adorned, may be said to be " as a bed of spices, as sweet flowers," because of their beauty and loveliness; no spicy bed, set and filled with aromatic plants and sweet-smelling flowers, can be more lovely and delightful to the eye of sense, than Christ, with all his grace, is to the eye of faith; the reason why he appears to a believer, " fairer than the children of men," is, because grace, in all its fulness, " is poured into his lips:" also they may be compared to these, because of the sweet odour of them; the elBuvias of the sweet flowers and most fragrant spices growing in large numbers, in beds of them, cannot be more grateful to the smell, than the graces of Christ are to believers; and therefore they are compared to ointments, the savour of which cheers the minds, and attracts the hearts of his people to him: this oil of gladness being poured plentifully on his head, runs down his beard, and so to every part of his garments; which makes them all " smell of myrrh, aloes, and cassia;" and renders hira, and all that belong to him, sweet, savoury, and delightful to his saints. Likewise they may be compared to " a bed of spices and sweet flowers," because of the variety of them; as in an aromatic garden there are various beds, and in those beds various spices, plants, and flowers; so there is in Christ a variety of the gifts and graces of the Spirit; there are diversities of gifts, and all sorts of grace, which make up that fulness, from whence believers receive grace for grace. Or else,

Srdly. This may be expressive of the manliness and courage, prudence, gravity, and majesty of Christ; when the beard appears in men like " a bed of spices," thick and well-grown; it is a manifest indication that they are grown up to the estate of men, and are at years of discretion. Now Christ's manliness and courage appeared in his boldly rel'uting the errors of the Pharisees and Sadduces; and in preaching fhe everlasting gospel, though he often ran the risk of his life in doing it; and to the very last he bore a noble testimony to it, and " witnessed a good confession" of it before many witnesses; as also he gave a manifest discovery of it at the time of his being taken by his enemies; as well as in Pilate's hall, where he was smitten, buffeted, scourged, mocked, and spit on; and yet in the midst of all, discovered the greatest undauutedness and composure of mind; but never more than while he was bearing his Father's wrath, and the strokes of divine justice, grappling with his and our euemies, and undergoing a painful and ignominious death: for under all this he failed not, neither was he discouraged. His " cheeks being as a bed of spices," show him to be endued with manliness and courage, which he thus discovered; as they also show his prudence and gravity, which he manifested in all his discourses, questions, and answers; for " in him are hid all the treasures of wisdom and knowledge;" for at twelve years of age, when the lovely down scarce appeared upon his cheeks, he discoursed with so much wisdom and gravity, put such questions to the doctors, and returned such answers to theirs, as tilled them with wonder and surprise: and much more did he so, when his " cheeks were as a bed of spices;" when he was grown up to man's estate, and was entered upon his public ministry; he spake with so much wisdom and authority, that his auuience was amazed at him; he dealt so prudently, according to the prophecy of him, that the subtle Scribes and Pharisees did not care to meddle with him; for as they could not answer his questions, so they dare not put any to him; his enemies themselves being witnesses, "never man spake like him." Aud this prudence and gravity of his appeared throughout the whole conduct of his life; his words were with power aud authority; his deportment was grave aud serious; and his walk and conversation, as it was in all holiness and righteousness towards God, so it was in all wisdom and pruUence towards men.

But if by cheeks, we understand that part of the face as smooth and naked, without the additional consideration of hair upon them; then by them may be meant, either,

1st. The seriptui'esof truth. "^ The Targum understands them of the two tables of stone, which were written in ten lines, like the rows or beds of an aromatic garden, productive of acute and delightl'ul senses; much to the same purpose does II. Solomon Jarchi give the sense of them: but it seems better to understand them of the whole word of God, the scriptures both of the Old and New Testament. These are as it were the cheeks or face of Christ, which represent and set forth the glory of his person, tiie virtue of his blood, the excellency of his righteousness, and the riches of his grace; these may be said to be " as a bed of spices, as sweet flowers," being in several distinct plots or beds: for this garden of the scriptures

Tit. vers, in loc. aud Carpatliius in Situct m loc.

was not thrown np at once, and formed in that beautiful order iu which now it is; but first one spicy bed was made, and then another; for " God •dt sundry tiaies, and in divers manners, spake iu times past unto the fathers by the prophets;" tliese beds are set with a variety of " exceeding great and precious promises," and escelleat doctrines; which the meditating soul, like the industrious bee, sucks much sweetuess from: all those excellent ■spices, and sweet-smelling flowers which grow here, have their different usefulness; for " all scripture is given by inspiration ot God, and is profitable for reproof, for correction, and for instruction in righteousness," 2 Tim. iii. 16. And as aromatic plants" and fragrant flowers are delightful to the eye, sweet to the smell, and refreshing to the senses, so are these truths and promises; they are like " apples of gold in pictures of silver "to the eye of faith; diffuse a delightful odonr to the smell, give a savour of Christ's knowledge, when and wherever explained; and being held iu the hand of faith, refresh all the spiritual senses, and are " the joy and rejoicing of the heart." Or else,

2ndly. By Christ's cheeks, may be meant his presence with his people, ^nd the manifestation of himself unto them in his word and ordinances. Thus the presence of God is frequently called his face iu scripture; as when saints are said to seek his face, or he is said to hide his face from them: which are to be understood of God's withdrawiil^ his presence from them, and their desire of enjoying it: thus Christ's presence with his people may be set forth by his cheeks or face; which, \\hen they enjoy, they see him in his beauty, behold him in his glory, and are ravished with liis love: and this may be said to be " as a bed of spices, as sweet flowers;" for nothing is so desirable and delightful to. believers as this; walking in the light of Christ's countenance, is far preferable to walking among beds of spices, where the most fragrant plants and odoriferous flowers grow: nothing that is earthly and sensual, with all its affluence and pleasure, can so strike the carnal senses, as the presence of Christ does the spiritual ones. Or else,

3rdly. The cheeks being the seat of modesty, bnshl'uluess, and blushing, may intend the humility of Christ; which appeared in his assumption of our nature, and throughout the whole course of his life, and more especially at his death: and this is a very great ornament to him, and renders him very delightful to his people. How lovely does the meek and lowly Jesus look 1 how beautiful are t^hose blushing cheeks of his, who, though he was " equal with God, yet was found in fashion as a man!" and though possessed of all divine perfections, and transceudeut excellencies, yet always spoke modestly of himself; and did not seek his own, but his Father's glory, and the good of his people.

Secondly, Which is indeed the fifth particular instance of his beauty, she describes him by his lips; which, she says, " are like lilies, dropping sweet-smelling myrrh:" lips being the instruments of speech, and those compared to lilies, may be expressive of florid language and eloquence; so Lucian^ describes the Trojan orators as having a lilian voice, that is, a florid and eloquent one. And by lips may be meant the words of Christ; which are like lilies, 1. For purity; " the words of the Lord are pure words, as silver tried in a furnace of earth purified seven times:" Christ's words are free from all pollution and defilement, from all scurrility and raillery, from all deceit and hypocri.sy, and from all human mixtures whatever; and therefore his vi^ord is called " the sincere milk of the word." 2. His lips are compared to lilies for the beauty of them; and I suppose that not white lilies are here meant, but purple or red lilies; of which Pliny^ speaks, the flower of which,,he says, some call the rose lily; so Maimonides' speaks of red lilies, by which he interprets TiTi, the rose: which, he says, have a good smell, and of them it is said, his lips, like lilies. Cant. v. 13, and also R. Alshech on the text: the best of these grew in Syria, in Antioch, and Laodicea;B and these best suit with lips; for not white, but leu lips,*" are accounted the most beautiful; and therefore Christ compares the church's lips to " a thread of scarlet," in chap, iv. 3. There is a beauty and loveliness in all Christ's words; they are pleasant ones; they are gracious words, or words of grace, which drop from his lips; and indeed how can his lips drop any other? his speech cannot be but always with grace, and with gracefulness, when grace itself is poured into his lips. 3. They may be compared to lilies for the fineness, thinness, softness, and delicateness of them: thinness, as well as redness, adds a beauty to the lips: Christ's voice was not heard, his lips did not move in setting forth his own praises; for he sought not his own, but his Father's glory; he did not speak for himself, but his words and actions spoke for him; he did as Solomon advised, Prov. sxvii. 2, " Let another man praise thee, and not thme own mouth, a stranger, and not thine own lips." 4. They may be compared to lilies for the sweet odour of them: Christ'slips drop " sweet-smelling myrrh;" his words, his gospel, and the doctrines of it, diffuse an agreeable savour; to some they are " the savour of life unto life;" and though they are " the savour of death unto death " to others, yet that does not arise from Christ's words in themselves; but is owing to their being rejected.

slighted, and contemned by men. 5. They may be compared to lilies for the glory and majesty of them: Christ says that " Solomon in all his glory was not arrayed like one of the lilies of the field;" Christ's words come with authority, and are clothed with power; " the voice of the Lord is powerful, the voice of the Lord is full of majesty," Psalm xxix. 4.

Again these lips of Christ are said to drop " sweet-smelling myrrh;" for the construction is not with lilies, but with lips; for myrrh does not drop 'from lilies, but may be said to do so from Christ's lips; though some' think, the allusion is to the crowns, made of red or purple lilies, worn at nuptial feasts, on which were poured oil of myrrh, and so dropped from them; but it is from the lips and not lilies, the myrrh is said to drop. And here we may consider, 1st. The matter of those words which drop from Christ's lips, which is said to be as " sweet-smelling myrrh." 2ndly. The manner of the delivery of them, which is dropping.

1st. The matter of Christ's words is like " sweetsmelling myrrh." 1. Grateful and acceptable as such; Christ's lips drop the " sweet-smelling myrrh" of peace and reconciliation to rebellious sinners, pardon to guilty ones, rest to those that are burdened, comfort to the distressed, and life to all his people; this he did in the days of his flesh, and still continues to do by his ministering servants; who are his lips, by whom he speaks, and are thought by some'' to be chiefly intended here: and so will his lips drop " sweet-smelling myrrh," the words of eternal life, when he shall say, " come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." 2. His lips drop words, for matter like " sweet-smelling myrrh," preserving from rottenness, putrefaction, and corruption: Christ's words preserve from the corruption of sin; his doctrines are " according to godliness;" they are so far from having a tendency to encourage persons in sin, that they are the best antidote and preservative against it: the doctrines of grace teach us " to deny ungodliness and worldly lusts;" they are the means of implanting and maintaining principles opposite to them: they also'preserve from the corruption of false doctrines, which are pernicious to souls, and " eat as do a canker:" but Christ's words are wholesome ones; and those whose hearts are established with them, are not " carried about with divers and strange doctrines;" nor are they " tossed to and fro with every wind" of error, but retain their stedfastness in Christ Jesus: likewise wherever Christ's words come with power, they preserve from going down to " the pit of corruption;" for Christ says, that whosoever " keeps his sayings, shall never see death," that is, the second death.

2ndly. The manner of the delivery of Christ's words; which, as the matter of them is grateful, this is grateful, and is said to be dropping. 1. Gradually, and not all at once: Christ did not speak all at once to his disciples, but by little and little, as they were able to bear it; they had not their light, knowledge, and comfort all at once; no more have saints now, nor must they expect it; we are first babes, then young men, and then fathers in Christ. 2. Seasonably, at proper times, as the wants and necessities of his people require; for " God hath given him the tongue ot the learned, that he may know how to speak a word in season to him that is weary," Isa. 1. 4.

3. Constantly; his lips dropped sweet- smelling myrrh when on earth, and still drop it now he is in heaven; " see that ye refuse not hira that speaketh;" that now speaketh, continues to speak, and will do so until all his people are gathered in.

4. Powerfully and efi"ectually; though his words do but drop, yet they drop with power; they make and leave impressions where they drop; they work effectually in them that believe. 5. Yet sweetly and gently; not like hasty and sudden showers of rain, which beat down the grass and corn; but as rain that drops gently and mildly, and so is acceptable to the earth, and makes it fruitful -. " my doctrine shall drop as the rain, my speech shall distil as the dew," &c., Deut. xxxii. 2. Now this graceful and agreeable mannei of his delivery, as well as the grateful matter of his words, render him very acceptable to his church, and show him to be a most excellent Person, and " the Chiefest among ten thousand;" which is what she attempts to demonstrate, in this description, to the daughters of Jerusalem. The kisses of Christ's lips, or the manifestations of his love, may be taken into the sense of these words; which are as delightful aa sweet-smelling myrrh; see chap. i. 2; and such a sentiment is expressed in the same language by others.'

Verse 14. His hands are as gold rings, set with the beryl: his belly is as bright ivory, overlaid with sapphires.

These words contain the sixth and seventh particular instances of Christ's beauty, or distinguishing characters of him, whereby he might be known from all other beloveds, and wherein he was preferable to them.

I. She describes him by " his hands;" which, she says, " are as gold set with the beryl."

II. By " his belly or bowels;" which, she says, "is as bright ivory overlaid with sapphires."

I. She sets forth the beauty and loveliness ot his hands, by comparing them with " gold rings set with the beryl;" which is the sixth particular instanced in: it was usual in former times, as now, for gold rings to be set with one precious stone or another," and particulaily with the bery]." And by his hands may be meant, either,

1st. The munificence and liberality of Christ, manifested in Ihe distributions of his grace to his own people: all grace is in Christ's hands, being put there by God the Father, as an instance of his love to Christ, as Mediator, and his regard to those whom he made his care and charge; " the Father loveth the Son, and hath given all things into his hands," John iii. 35; all fulness of grace is in Christ, of justifying, sanctifying, pardoning, and adopting grace; all the blessings and promises of the covenant are in his hands; all fulness of wisdom and strength, light and life, peace, joy, and comfort, is with him; which is all lodged in his hands, in order to be distributed to God's chosen ones: Christ, as the ascended Lord and King, "received gifts for meu," and as such, gives them to them; the daiiy experience of souls testify it, for " of his fulness we all receive, and gi'ace for grace." Christ does all this liberally, and upbraideth not; he does not do it with a reflection on our unworthiness; nor does he hit us on the teeth of our manifold sins and transgressions; as he does not withhold the blessings of grace from those they belong to; so when he gives, he does not do it grudgingly, but freely and cheerfully; not sparingly, but plenteously; he opeueth his hands wide, and largely communicates to his people: all which he does wisely and prudently, at such times and in such ways, as will best suit with their wants and necessities; for as a " wise and faithful Steward" of God's grace, he gives to every one " their portion of meat in due season." And now these hands of Christ's, which so faithfuUy and wisely, so liberally, freely, and largely distribute the blessings of grace to the saints, are as beautiful and lovely as hands adorned with gold riugs, set with the most valuable precious stones: how glorious does he appear to the eye of faith, " as exalted to be a Prince and a Saviour, to give repentance unto Israel, and forgiveness of sins," with his hands full of grace, and a heart to give it! how beautiful do both his right and left hand look, in whose " right hand is length of days," and in whose " left hand are riches and honour!" Or else,

2ndly. By his hands may be meant his power in working: Christ's hands have always been active; " my Father worketh hitherto, and I work;" that is, 1 have been working, and I continue to do so. Those hands of Christ, which are said to be " as gold rings," &c., laid the foundation of the heavens and the earth, formed all things out of nothing, reared up the beautiful structure of the universe, and filled it with proper inhabitants; for " without him was not any thing made that was made:" and in doing this his hands look like gold rings; there is a shine, a lustre ou them; the glory of the divine perfections appears in them: " the heavens declare his glory, and the firmament showeth his handy-work;" these hands also bear up and support the pillars of t'ae earth; and in this he appears to be the brightness of his Father's glory, and the express image of his Person, in that he upholds all things by the word of his power: these hands likewise hold the reins of government; the government of the whole universe in general, as well as of the church in particular, is iu the hands and upon the shoulder of our Lord Jesus Christ: but in nothing does Christ's hands appear more beautiful and lovely, like gold rings set with the beryl, than in grasping, holding, and retaining the saints; who are put into his hand by God the Father, where they are safe and secure; for out of his hands none can pluck. How beautiful do the hands of Christ look, in holding those bright stars, the ministers of tlie gospel there! for he " holdeth the seven stars in his right-hand:" and more do they appear so, when we view all the saints there; who are so many gold rings, jewels, pearls, and precious stones in Christ's esteem. Or else,

3rdly. By his hands may be meant. Lis works performed by his almighty power: his lips being the instruments of speech, intend Christ's words in the former verse; so hands being the instruments of action, may intend his works in this; such as the works of creation and providence, which are all formed in a beautiful order, in a delightful connection with, and an agreeable subordination and subserviency to each other; his works of miracles here on earth, on aU which were a shine of deity, and were a demonstration of his being the true Messiah and Saviour of the world; and more especially his works of grace and redemption, which may be said to be " as gold rings set with the beryl." 1. For the perfection of them: the circular form is accounted the most perfect, and therefore they are compared to gold rings, which are of such a form; Christ is a Rock, and his work is perfect, and particularly that of redemption; he does none of his works by halves; and especially this, which he never left till he could say, it is finished; and so being made perfect himself through suS'erings,''having perfectly fulfilled both the preceptive and penal parts of the law, he became the complete author of eternal salvation to all them that obey him. 2. For the excellency and glory of them; gold rings ate valuable, beautiful, and ornamental: all Christ's works of grace are glorious and honourable; and more especially this of redemption, in wiiich the glory of all the three Persons, and the glory of all the divine perfections, is manifestly displayed, and eternally secured; " his glory is great in thy salvation," Psalm xxi. 5. 3. For the variety of them; gold rings, in the plural number, are here mentioned: Christ's works of grace are many and various, they are more than can be reckoned up; and even in the work of redemption, there is an admirable variety; many are the things which he has wrought out, brought in, and procured by his precious blood; such as a justifying righteousness, pardon of sin, peace, and Reconciliation, liberty of access to God, deliverance from all enemies, sin, Satan, hell, and death, &c. 4. Christ's hands in working out redemption, may be said to be as gold rings set with the beryl: this is one of the precious stones in the high priest's breastplate, mentioned in Exod. xxviii. 20; and is one of the pearl foundations of the new Jerusalem, Rev. sxi. 20; the appearance of the wheels in Eaekiel's vision, is said to be like it, Ezek. i. 16; and the body of that great person who appeared to Daniel, chap. x. 6, is said to be as this stone: so that it is no wonder that Christ's hands should be said to be as gold rings set with it.

The Hebrew word Tarshish, here used, is sometimes the name of a person, and at other times the name of a place, and is used sometimes to signify the sea; and naturalists" tell us, that the best beryl is that which most resembles the colour of the sea; thus all the three Targums on Exod. xxviii. 20, call it NCT QllD, crum yamma, from its being of a sea colour: and Junius and Tremellius here render it, beri/llus tkallassius, the sea-coloured beryl: this stone is found in India; and being carried about by persons, is said? to inspire them with courage to help them to conquer their enemies, and to put an end to strifes and controversies. Christ, whose hands are said to be as gold rings set with beryl, iu working out man's redemption, discovered the utmost courage, resolution, and magnanimity of mind; when he was bearing his Father's wrath, suffering the severe strokes of justice, and grappling with all his and our enemies; when he was deserted by his friends, forsaken by his God, and insulted by his enemies, he failed not, neither was he discouraged; when he saw that there was none to give him the least assistance, his own arm brought salvation to him; he stood the field, fought the battle alone, got an entire victory over aU enemies, sin, Satan, and the world; saved us out of the hands of them all, and put an end to that grand controversy between God and us, occasioned by sin; he repaired ihat breach, made up that distance, and reconciled those two contending parties, by making peace between them, through the blood of his cross. 5. Some think that the chrysolite is here meant, as Ainsworth and others; which is a precious stone of a golden colour.i from whence it has its name; it is mentioned in Rev. xxi. 20, and is said' to be good against melancholy, fear, and folly, and to fill the mind with courage, cheerfulness, and wisdom; which, being applied to Christ's hands in working out redemption, may show that Christ not only performed this work with courage, but with cheerfulness, and also with the utmost wisdom: his wisdom appears in all the works of his hands, as the Psalmist says, Psalm civ. 24, " 0 Lord, how manifold are thy works, in wisdom hast thou made them all!" but in none more than in this of redemption, wherein he hath abounded towards us iu all wisdom and prudence;. this was so well contrived, and so fully effected, that all the divine perfections are glori lied in it; he has herein secured the glory of justice and holiness, as well as given the greatest display of his grace and mercy; he has satisfied a broken law, and destroyed sin, and yet saved the sinner; herein appears the manifold wisdom of God; there is such a variety of it, and such a glory in it, that angels are amazed at it, and desire to look into it. Christ, as the great Redemer, is not only the power, but also the wisdom of God; for in him are hid all the treasures of wisdom and knowledge; of which he gave the fullest proof when he was concerned in this work. 6. Others think that the hyacinth or jacinth is here intended: Pagnine renders it, " full of precious stones, like hyacinth;" the Vulgate Latin and Tigurine versions render it the same way, this is likewise mentioned in Rev. xxi. 20; it is of a violet or purple colour, for which reason the flower so called has its name;' also it is said' to be good against the bitings of venomous beasts; and being worn on the finger, and put about the neck, keeps strangers safe, and renders them grateful to their host: the bluish and purple colour of this stone, and its rnby veins, which some say it has, may represent a crucified and bleeding Christ; when his precious hands, which are as gold rings, wrought out man's salvation; by whose blue wounds and purple streams of blood, souls have a cure for every disease; and particularly for those wounds which their sins, those scorpions within, and Satan, that old serpent without, have made iu them; for by his stripes we are healed; it is the precious blood of Christ, and spotless righteousness, and glorious redemj)tion wrought out thereby, which being applied by the Spirit, and laid hold on by faith, preserve souls safe from all enemies and evils, as sin, Salan, law, hell, and wrath; and which only render them grateful and acceptable to God; for saints are only accepted iu the beloved 00 the foot of redemption, and upon the account of his justifying righteousness; for the Lord is well pleased for his righte- ousness sake, because be bath magnified tbe law, and made it bonourable, Isa. xlii. 21. 7- Otbers have thought that the sardonyx is iutended, as Cocceins; this is an Arabian gem, and one of the principal ones; it is a composition of the sardius and onjx stones," as appears from the name; it is of a white and ruddy colour, and much resembles the nail of a man's hand, set in flesh, both for colour and smoothness; and it used to be set in rings, and worn on the hand; hence a hand adorned with one, is called sarclnni/chafa manns;"' and a ring set with this stone, was called sardoiujche -^ this is also mentioned in Rev. xxi. 20, and may represent the glorious Deity, innocent humanity, and bloody snfferings of Christ, whose hands have obtained eternal redemption for us; it was necessary that he should die, in order to satisfy for our sins, which he could not have done, had he had any sin of his own; neither would tbe sufferings of this innocent person have been suflScicnt, had he been a mere creature, and not truly God: it is by the precious blood of Christ that we are redeemed, and by the blood of Christ, as of a Lamb without spot and blemish; and vi'hat made this blood powerful and efficacious to such a purpose, is the influence of the divine nature: and all these three may be observed in one verse, Heb. is. 14.

II. She describes him by his belly, which, she says, is as bright ivory overlaid with sapphires. The generality of ancient interpreters ^ understand by heJhj, the human nature of Christ, which is expressed by this part, because of the frailty and weakness of it: Christ's human nature, though not attended with sinful, yet with all sinless infirmities; he was encompassed with them ■ and was a man of sorrows, and acquainted with griefs; and yet, like ivory, was firm, constant, and immoveable in sufferings, being supported and strengthened by the divine nature, he appeared to be the man of God's right hand, the son of man whom he made strong for himself; and, like bright and white ivory, pure, holy, innocent, and spotless; and now like bright and white ivory overlaid with sapphires, being gloiMfied and eyalted at God's right hand. Ivory is used to express the beauty of persons; see chap. vii. 7; so the beauty of ^neas is described by it;' even by such as has been in the hands of a workman, smoothed and polished by him, and so become bright, as here called: the sapphii'e is used to express the glory and majesty of the Divine Being, in Exod. xxiv. 10.

The Septuagint render it thus, " his belly is an ivory box upon a sapphire stone,"" and this serves very well to represeut the body, and may very aptly be applied to the human nature of Christ, in y Isidore. Foliot, and Alcuin in loc. and ovnnes in Sanct. in loc. ^ Quale manus addunt ebori which " the fulness of the Godhead dwells?" and displays its glory: but the words may be better rendered, " his bowels are as bright ivory," &c.; so the same word is translated in ver. 4, and may express the love, grace, mercy, pity, and compassion of Christ to poor souls; which may be compared to bright ivory. 1. For the valuableness and excellency of it: the ivory is the tooth of the elephant, and is very valuable; Solomon made himself a throne of it, and overlaid it with gold; that is, studded it, and enamelled it with gold, as this is said to be sapphires: nothing is so valuable as Christ's love; the brightest ivory, the richest jewels, most precious stones, and excellent sapphires, are not to be compared to it; his " loving kindness is better than life," or all the things which render life comfortable and delightful. 2. For the purity, sincerity, and chastity of it; there is no spot, stain, or blemish of hypocrisy and deceit in it; but like pure bright ivory, is without the least sully or tarnish: nor is there any reason for jealousy of it; both the ivory and the sapphire are observed to be preservatives of chastity; and though God's children are often jealous of Christ's love, yet they have no reason for it; for as he loves them above all others, so he loves none but them iu that way; and he " rests in his love " towards them, and is the " same yesterday, to day, and for ever." 3. For the firmness, constancy, and durableness of it; ivory is firm and lasting; Christ's love is so; it is from everlasting to everlasting, always the same, never varies, and will continue so for ever; for " having loved his own which were in the world, he loved them unto the end." 4. For its reviving, refreshing, and strengtheningnature; ivory, to which Christ's bowelsare here compared, is said *= to, be a great streugtheucr of the bowels and inward parts: Christ's love being shed abroad in our hearts, revives our fainting souls, puts new strength iuto our graces, and makes us not ashamed or confounded, even in a day of trouble. 5. It is like bright ivory " overlaid with sapphires;" that is, either covered with them, as the word signifies, or rather enamelled with them: of this precious stone frequent mention is made in scripture; it is used to express the glory of God, Exod. xxiv. 10, and the throne of his majesty is said to be as the appearance of it, Ezek. i. 26, the beauty of the Nazarites is represented by it. Lam. iv. 7, and the glory of the church in the latter day, Isa. liv. 1 1; it was one of the precious gems in the high-priest's breast-plate; and one ot the foundations of the New Jernsalem: some of the Jewish writers ■* say, that the two tables on which the law was engraven was made of this; it is a very clear and transparent gem,^ of a coerulean or sky colour, shining with golden specks; it is said ' to help those that are bitteu with scorpions, to defend the heart from tlie infection of poison, and to cure intestine ulcers: this may all serve to set forth the glory and excellency of Christ's love; it is this oil of love, grace, and mercy, which being poured in by the good Samaritan, heals the wounds that sin has made, and preserves from the dreadful effects of its poison and venom. Albertus Magnus s says, that the sapphire creates peace and concord, and renders the mind pure and devout to God; but whether this be true or no, it is certain that the love of Christ, discovered to a poor distressed sinner, produces calmness and serenity of mind, creates " a peace which passeth all understanding;" removes that enmity, and weakens the remains of it, which is naturally in the heart of man against God, Christ, his gospel, people, ways, and ordinances; there is nothing attracts our love to Christ as this does; " we love him because he first loved us:" nor is there any thing that more engages our hearts in acts of obedience fo him than this; it is this which lays us under obligation, constrains us to, and enforces on us a regard to all his commands and ordinances, and makes us most cheerful in our observance of them.

But there are some interpreters'" who think that not any part of the body is here described, as the belly or bowels, but rather that some covering of those parts is intended; and indeed it does not seem so agreeable with the rules of decency, nor consistent with the spouse's modesty, to describe her beloved by those naked parts to the daughters of Jerusalem; any more than i( does 'with the scope of the place, which is to give some distinguishing marks and characters of him to them, that they might know him from another; but these parts being out of sight, and not exposed to public view, a description of them could be of no service to them in this respect; nor indeed does what is said serve so much to commend the belly, as it does some covering of it; R. Aben Ezra thinks the girdle about the loins is here meant; and if so, it may intend eitller Christ's royal girdle, which is a girdle of righteodsness and ■ faithfulness; all his regal administrations being performed, as well according to the strictest rules of justice and equity, as with the utmost wisdom and prudence; or else, his priestly girdle, which is called a golden one. Rev. i. 13, and is no doubt an allusion to what the high-priest wore; or else, the covering intended may respect the embroidered coat of the high- priest, which covered his whole body; whose embroidery were holes or incisures, in which, as Jarchi' says, were put jewels and precious stones; and so as the church described Christ as a prince before, she is thought to describe

4. "= See a discourse of mine, called Levi's Urim him here as a priest; or rather, the ephod with the breast-plate is here alluded to, in which were twelve precious stones, and, among the rest, the sapphire, on which were engraven the names of the twelve tribes of Israel; and it i» certain, that the Targum on this place has reference to it; for it mentions the stones one by one, with the several names of the tribes engraven on them: and this may represent Christ, as the great high-priest, bearing all his elect ones upon his heart in heaven, having entered there in their name to appear and plead for them, and to take possession of glory for them in their stead, until they are brought into the actual enjoyment of it themselves.''

Verse 15. His legs are as pillars of marble, set upon sockets of fine gold: his countenance '\s as Lebanon, excellent as the cedars.

These words contain the eighth and ninth particular instances of Christ's beauty, given by the church to the daughters of Jerusalem, or distinguishing characters of him, whereby they might know and discern him from all others. And,

I. She describes him by " his legs," which, she says, " are as pillars of marble, set upon sockets of fine gold."

I. She describes him by his legs; which she says, " are as pillars of marble, set upon sockets of fine gold;" which is the eighth particular of this glorious description of Christ. The word translated legs, may as well be rendered thighs; which may very well be compared to marble pillars, both for form and colour; especially when we consider, that it does not appear that the ancient Jews did in common wear any thing upon their thighs and legs, but only sandals upon their feet: or perhaps, by thighs may be meant, the femoralia,' or garments on the thighs, which were worn by the priests when they ministered in holy things. I have observed that some interpreters think, that some garment of the high-priest, either his girdle, or his embroidered coat, or the ephod, with the breast-plate, is intended by the belly, in the latter part of the preceding verse; so that as Christ was described as a prince before, he is now described as a priest; which description may be still carried on here. These femoralia, or garments for the thighs, were made of fine liuen, Exod. xxviii. 42; and so are very aptly represented by white marble; they are also said to be made of fine twisted linen, Exod. xxxix. 28, which the Jewish Rabbins™ say, was of thread six times doubled; and therefore these breeches must sit and Thummim found with Christ, p. 34. 35.

very full ami stiff, like pillars of uuirble: and this may set forth the pure auJ spotless righleoiisaess of Christ, whieh is called, in llev. xix. 8, " fine linen, clean and white;" it is tliis which covers our nakedness, hides the impurities of our nature, and renders us acceptable unto God. iloreover, below these breeches of the priest, was the hem of the holy robe, round about whieh were set pomegranates aud golden bells; which perhaps may be meant by the " sockets of tine gold," on whieh (hose pillars of marble were set; and may intend the glory and excellency of the righteousness of oui- great high-priest, Christ Jesus.

jVloreover, in this description, the church seems to take in thighs, legs, and feet; his thighs and legs are compared to pillars of marble, aud that very aptly; his feet are intended by " the sockets of fine gold;" which either respects the sandals bound about the feet with golden ribands; or the custom of some who used to adorn their shoes with gold and precious stones -." and that nothing may be wanting to set off her beloved as the most excellent, she represents him as having such sandals or shoes upon his feet; golden sandals on his suow-white marble feet and legs f for white marble is meant, such as Parian marble, so Aquila and Theodotion render it; or shoes gilt iu the upper part, as noblemen in Spain wore, as Lyra on the place observes. And now Christ's legs being said to be " as pillars of marble," &c., may denote,

1st. The strength and power of Christ to bear up aud support what is or has been laid upon him; much of a man's strength is in his legs; these are by Solomon called " the strong men," Eccl. xii. 3, and are the pillars and support of the body; which, when they begin to bow themselves, it is an indication that this earthly tabernacle is ready to be dissolved; Christ is the Rock of ages, in whom is everlasting strength; his legs are as pillars of marble, set upon sockets of line gold, firm aud immoveable, lasting and durable. 1. To bear the weight of the whole universe;P the earth, with all the inhabitants thereof, would soon be dissolved, did not he bear up the pillars of it; as he made all things, so lie upholds all things by the word of his power; both worlds, with all the created inhabitants of it, have their depeudanceon him, and are upheld by him: for as " he is before all things, so by him do all things consist." 2. To bear the whole weight of the covenant of grace; it was the business of the Levites to bear the ark of the covenant; but Christ is the covenant itself; he is so both materially and fundamentally; he is the matter, sum, aud substance of it; he is the basis aud foundation of it; all the blessings of it are upon him; aud all the promises of it arc in him, yea and anieu; it is this which makes the covenant of grace, with all its blessings and mercies, sure, aud renders it preferable to the covenant of works because it is " established upon better promises;" which jiromises arc upon a better foundation, aud that is the Lord Jesus Christ. 3. To bear all the persons of the elect; as the legs of a man bear and support the whole body, so Christ's legs, which are as pillars of marble, bear uj) aud support his whole body, the church; thus Christ bore and represeuted the persons of the elect in the everlasting covenant, aud received all grace for them; and so he did when he hung upon the cross, when he died and rose again; and so he does now he is iu heaven, even as Aaron bore the names of the children of Israel upon his breast-plate, for a memorial before the Lord. 4. To bear all their sins and transgressions; so A aron bore the iniquity of the holy things of the children of Israel; and so did the scape-goat bear upon him their iniquities unto a land not inhabited; and therein were both types of Christ, who was manifested in our nature for this purpose; on whom God the Father laid the iniquity of us all, and who actually bore it in his own body on the tree; and by so doing, made satisfaction for it. 5. To bear all the punishment due to sin; sin being laid on him, he, as the sinner's Surety, bore the whole weight of his Father's displeasure for it; he had uot the least abatement of his wrath, but suffered the severest strokes of his justice; and yet he failed not, neither was he discouraged, or was not broken; it was enough to have broken the strength of men and angels: but he stood up under it, " his ligs being as pillars of marble, set upon sockets of tine gold;" when God banished Cain from his presence, as aa indication of his displeasure for his sin, he cried out, " My punishmeutis greater than lean bear;" and indeed, who can stand in his " sight when once he is angry?" and yet, what was this to what Christ bore in the room aud stead of the elect? 6. " His legs are as pillars of marble," &c., to bear the whole care and government of his church; the government of the church iu general is upon his shoulder; and indeed no other shoulder is capable of it but his, who is " the mishty God, the everlasting Father, and Prince of Peace:" it may be said of him, iu a much more eminent sense, what Paul said of himself, 2 Cor. xi. 28, that " the care of all the churches was upon him;" the care of every particular believer, as well as of the church in general, is upon Christ: for they cast their care upon him, who careth for them. 7. They are so, aud need be so, to bear all the burdens of his people: there was a complaint of the Jews in Nehemiah's time.

of marble, understand the six day's work of creation (though the Targum interprets them of the righteou.'^) on which the world is founded; and by the sockets of gold, the doctrines of the law, Shirhashirun fjabba in loc. Bemidbar Babba, parash. lO.VajikraKabba, parash. 25.

Neh. iv. 10, that the strength of the bearer of burdens was decayed, but this cannot be made of Christ, who is the bearer of his peoples' burdens; for " his legs are as pillars of marble," &c., he he has said. Psalm Iv. 22, " Cast thy burden upon the Lord, and he shall sustain thee;" he h:\h both willingness and ability, a heart and a hand to do it. 8. To bear up his people under aU their afflictions, trials, and temptations: " in all their afflictions he is afflicted; he supports and upholds them with the right hand of his righteousness; he suffers " no temptation" to befal them, but what he gives strength proportionate to it, " that they may be able to bear it;" he comfortably carries them through all the difficulties of life, and will not leave them till he has brought them to glory; for even " to hoary hairs" he will carry them; he has made, and he will bear them. 9. To bear them up and keep them from falling: lie is able to do it, and he will do it; he is that " sure foundation," on which their souls being built, " the gates of hell" cannot prevail against them; and though they may be attended with many failings a!id infirmities, yea, with many slips and falls, yet they shall never fall totally and fiually; for he " upholdeth them with his hand." 10. His legs are as " pillars of marble," &c., to bear " all the glory of his Fatlicrs's house;" for as he " builds the temple," it is proper that he should " bear the glory:" Adam had a great deal of glory put upon him, in being made after God's image and likeness, and in being the representative of, and a federal head unto all his posterity; but " being in honour," did not abide long; the crown was too heavy for him, it soon fell from his head, he being a mutable creature; but Christ is " the same yesterday, to-day, and for ever;" and will for ever continue to bear the glory of the Godman and Mediator, which no mere creature is capable of, being no ways able to effect the work. And now, when we consider all these things, Christ's legs had need he, as indeed they are, " as pillars of marble, set upon sockets of fine gold." 2ndly. By Christ's legs may be meant, his ways and paths,'' which he has trodden in; for as legs are for the support of the body, so they are likewise the instruments of walking; and may intend, either, 1. Christ's ways of love, grace, and mercy in the covenant; " whose goings forth" in it were " from of old, from everlasting;" these vere, like " pillars of marble," firm and constant: his " counsels of old are faithfulness and truth," and like such, " set upon sockets of fine gold," glorious and excellent; the steps which were then taken, the iBeasures and methods that were theu concerted, were all to advance the glory of the three Divine Persons, as well as to bring about and secure the salvation of sinners. Or, 2. The path of the incarnation which he trod in, as never any did before or since: it was a wondrous stoop, a surprising instance of his mighty grace, that he should come down from heaven, and converse with mortals on earth iu our nature; and the manner in which this was done is no less amazing, as well as it is an indication of his love to his people, to be a partaker of the same flesh and blood with them. Or, 3. His walk and conversation hereon earth, which, like " pillars of marble," was always upright, even and constant: he never went away, or stepped aside from the path of righteousness and holiness; but always acted in a perfect conformity to the law of God, which he made the rule of his obedience; and upon the whole of his conduct and conversation, there appeared a beauty, glory, and lustre; so that his legs looked like " marble pillars set upon sockets of fine gold." Or else, 4. His walks in his churches, which are his " golden candlesticks;" among whom he delights to be, and to whom his presence is very beautiful and glorious, delightful and desirable. Or, 5. His providential dispensations to his people, which are sometimes " past finding out;" for his " way is in the sea, and his path in the great waters," so that his " footsteps are not known;" he seems sometimes to come forth against his people in a way of anger and displeasure; and then " his feet are like unto fine brass, as if they burned in a furnace," as they are represented in Rev. i. 15. But yet these are, 1. Like pillars, straight and upright, for he " is righteous in all his ways, and holy in all his works;" and though wicked men, and sometimes God's own children, through peevishness, impatience, and unbelief, may say that " the Lord's way is not equal," yet his is always equal, and theirs unequal. And, 2. Like " pillars of marble," are firm and constant; for " he is iu one mind, and who can turn him?" and " what his soul desireth, even that he doeth." And, 3. They are like such pillars, " set upon sockets of fine gold;" the basis and foundation of them are his eternal purposes and decrees; for he " worketh all things after the counsel of his own will:" and this will all appear exceeding beautiful and glorious, when the book of purposes, and the book of providences are opened, aud saints behold that delightful harmony and agreement which is between them; theu will they sing the song of Moses and the Lamb, saying, " Just and true are thy ways, thou King of saints, who shall not fear thee?" &c., " for thy judgments are made manifest," Rev. xv. 3, 4.

3rdly. These legs may set forth the power of Christ, iu treading under aud trampling upon all his and our eneu)ies; so his legs wei-e like " pillars of marble," &c., when he hung upon the cross, who then trampled upon and triumphed over sin, Satan, and the world; and so they are now he is in heaven, " for he must reign until he hath put all his enemies under his feet:" Christ's legs and feet, in the government of his church, aud in the subduing of his enemies, arc not like the legs and feet of Nebuchadnezzar's image, in Dan. ii. 33,

1 Ho St Thomas and Beda in Sanct. in loc.

whose legs are said to be " of iron," and " his feet, part of iron and part of clay," which were easily demolished and destroyed; but Christ's kingdom being a more glorious, durable, and lasting one, yea, an everlasting one, as in ver. 44, therefore his legs are here compared to " pillars of marble," and his feet to " sockets of fine gold;" his hrad and his feet are both of fine gold, which shows that his kingdom is glorious and excellent, and preferable to all others; and because Christ's legs and feet are such, hence the saints are "more than conquerors," and shall have all enemies trodden under their feet.

4th]y. Some"" by these legs understand Christ's apostles, and the ministers of the gospel: who bear the name of Christ, carry his gospel, run to and fro, and diffuse " the savour of his knowledge in every place;" are pillars in his house, are instruments to support and strengthen hisinterest; and are marble ones, constant and immoveable in their work, cannot be diverted from it, either by the frowns or flatteries of the world: and in the discharge of their work, are very beautiful; " how beautiful are the feet of him that bringeth good tidings 1" and what makes their feet so beautiful? because they are as it were shod with gold; they are " shod with the preparation of the gospel of peace," with the golden truths of the gospel; and this makes them look like " pillars of marble set upon sockets of fine gold."

II. She describes him by " his countenance;" or " his appearance,"' look, or aspect; which is the ninth particular instanced in: by this is meant, not his countenance or look by which he beholds others; but that by which he is visible to, and beheld by others, and which recommends him to them; as his graud and majestic form, his tall stature, his graceful mien and deportment, and stately walk. And this she says, is,

1st. The mountain of Lebanon; which was a large and goodly mountain, abounding with fruitful and fragrant trees, situated on the north side of the land of Canaan: to which Christ may be compared, 1. For the height of it: Christ, as God, " is over all, blessed for ever;" as God-man and Mediator, he has " a name given him above every name; he is higher than the kings of the earth," or than all the angels in heaven; he is of a more excellent nature, and has " obtained a more excellent name than they." 2. For pleasantness; Lebanon is called by Moses, that goodly mountaiu which before his death he had a great desire to see; Christ's countenance, form, or personage, is more glorious and excellent that Lebanon, or any other mountain whatever; he is " the brightness of his Father's glory, and the express Image of his Person." 3. For the fruitfulness of it; Lpbanon was a fruitful mountain for vines and cedars: on Christ all those " trees of righteousness " grow, which are the Lord's planting; from him they receive their life and nourishment, their verdure and fruitfnlness; and by him they are supplied with all needful grace; for in him all fulness of it dwells. 4. For the fragrancy of it; hence we read that the saints' smell is as Lebanon, Hosea xiv. 6; the trees and plants which grew there, were very odoriferous, and diffused a grateful smell to passers-by: Christ's Person, grace, righteonsness, sacrifice, and all that belong to him, are exceeding savoury to believers; and hence it is, that he is in this song compared to spikenard, myrrh, camphire, the rose and the lily, &c. J,yra interprets this, not of the mountain of Lebanon, but of the aromatic tree, lebanah, or frankincense; so Theodoret.

2ndly. It may be meant of the forest of Lebanon. Some think, that she has a regard in this part of the description to the attire of the highpriest, in whose garments were curiously wrou!iht the figures of animals, trees, and flowers; so that when he had his robes on him, he might be thought in some measure to resemble a forest, and particularly this of Lebanon, which was esteemed the most excellent; and so may be expressive of the glory aud excellency of Christ, as our great High- priest, so fai- exceeds Aaron aud all his sons. Or else,

3rdly. It may be meant of the temple, which is sometimes called Lebanon, as in Zech. xi. 1; and it may be very well called so, because it was chiefly made of the wood of Lebanon: aud Christ may be very well compared unto it, for the stateliness aud magnificence of it; as well because that all that belonged to it, or were performed in it, were eminently typical of him, and did gloriously prefigure him; and hence he calls his body the temple, in John ii. 19.

Secondly. She says, that his countenance is, or " he is excellent or choice as the cedars " which grow on Lebanon; and her meaning is, that as the cedars in Lebanon were the choicest, and were preferable to all other trees, so was Christ her beloved to her: saints are compared to cedars; see Psal. xcii. 12, and Numb. xxiv. 5, 6; but Christ is the chief cedar, the choicest of all the cedars; in him these are planted and' take root, and by him they are made fruitful; to these sort of trees Christ may be compared, for their tallness, stateliness, fragrancy, and durableness; but these and all other things falling short to express his beauty, and set off his greatness, she concludes the description in the following words.