Exposition of the Whole Bible

These commendations of the church's beauty are delivered in the same words in chap. iv. 1 — 3, but the repetition of them here is not vain and idle, but may be for the following reasons: 1. To show the reality and certainly of her beauty; that it was no imaginary beauty, but a real one: so things are sometimes repeated, for the confirmation of them. 2. To- put her in mind of it, that she ferocire fecerunt me, Cocceius. » Fortiores might value it, ami herself upon it, as coaiin from Christ; who had made her perfectly comely, through the comeliness which he had put upon her. 3. To assure her that her beauty was still the same, and that he had the same opinion of it as ever he had, netwithstanding all her failings and infirmities; and therefore expresses it in the very same words he had used before her backslidings from him. 4. To manifest the unchangeableness of his love towards her; that he is " Jesus, the same to-day, yesterday, and for ever;" that is " the Lord that changes not, and therefore the sons of Jacob are not consumed." But having explained these words in chap, iv., I shall not consider them any farther here; but only just observe some variations and differences between them, though they are not indeed very material. In ver. 5, the word mount is omitted, which may be supplied from chap. iv. 1. lu ver. 6, the word sheep is expressed, which is understood in chap. iv. 2, as are the words even shorn omitted here, though expressed there. In ver. 7 is wholly omitted that part of the description which concerns the beauty of the church's lips and speech; though it is added at the end of the sixth verse by the Septuagint; but is not in the Hebrew copies; neither is it taken notice of by the Targum on the place: nay, the Masora on chap. iv. 3, remarks some words as only used in that place, and therefore this was not repeated here in the copies then in use.

Verse 8. Tl^ere are threescore queens and fourscore concubines; and virgins without nmnher.

Verse 9. My dove, my undefiled, is but one; she is the ouly one of her mother; she is the choice one of her that bare her: the daughters saio her, and blessed her; yea, the queens and the concubines, and they praised her.

Christ having commended the church's beauty, both in general ani in particular instances, as she might ba considered by herself, without respect to others, in the preceding verses; now commends her, as she might stand related to, or be compared with others. And,

I. The persons with whom she stands compared, and to whom she appears jjreferable, are " queens, concubines, and virgins without number."

II. The things in which she appears to be preferable to them, are, First, That she " is but one." Secondly, " The only one of her mother." Thirdly, " The choice cue of her that bare her." And then,

III. Her beauty is commended by the notice the " daughters, queens, and concubines " took of it; who, as soon as ever " they saw her, blessed and praised her."

» Q'OjVd quidam vocem compositam volunt ex;7D divjeit, and riTDN uxor, quasi uxor divisa vel dimidia, Buxtorf. secundaria uxores, Michaelis.

I. The persons with whom she stands compared, and appears preferable to, are, " the threescore queens, and fourscore concubines, and virgins without number," mentioned in ver. 8, which words may be considered, either as au assertion tliat there are so many, a certain number being put for an uncertain one; or else, as a supposition, though there may be so many, yet " my undefiled is but one," &c. Queens are those who were the principal wives of kings, who brought portions with them; whose children inherited, aud they themselves with their royal husbands, bad the management of affairs. Concubines are secondary wives, or half wives, as the word^ may be rendered; they were such who brought no portions with them;" and though they were admitted to the fellowship of the bed, yet their children did not inherit, but had ouly some gifts given to them; nor had they themselves any share in the government of the house, but rather acted like servants under the other; such were Hagar, Zilpah, Bilhah, &c. " The virgins without number," are unmarried persons; these were the /naids of honour, who waited and attended upon the queens. Now there are in the words au allusion either to the custom and practice of kings and great persons, who had more wives than one, had many concubines, and a large number of virgins to attend upon them; aud this was not only the practice of Heathen, but also of Jewish princes, as David and Solomon; which latter, more especially, had a large number; and it is thought that a regard is had more particularly to his queens and concubines in this text; for which reason some have thought that this book was written before he gave so great a loose to his lusts, as we find he did; for we are told, 1 Kings xi. 3, that he had " seven hundred wives, princesses, and three hundred concubines." Or else, the allusion is to a nuptial solemnity, and the ceremony of introducing the bride into the bridegroom's house, who used to be attended with a large number of persons of distinction: so four times sixty virgins are said to attend the nuptials of Menelaus and Helena:** see Psal. xlv., between which and this song there is a very great resemblance; and perhaps that was the plan of this: there the queen is represented as standing in " gold of Ophir," which answers to Christ's church and bride here, and means the same there: also " king's daughters," which answer to the queens here, are said to be among her " honourable women" who were attendants on her; and the " virgins, her companions," are said to " follow her," when she was introduced into the king's presence.

Now by these "threescore queens, fourscore concubines, and virgins without number," may be meant, either,

1st. The several kingdoms and nations of the world: and by queens may be meant those kingdoms and countrieSj which are more large, rich, and flourishing; by concubines, those which are inferior to them, either in largeness, riches, or nunibers: and by virgins, the vast multitude of inhabitants which fill them: and then the sense is this: though there are many large, rich, and populous nations in the world; yet my church is preferable to them all: these all put together, cannot equal her; for " as the lily is among thorns," and is preferable to them: " so my love is among the daughters," the nations of the world, and is preferable to them all. Or,

2ndly. By them may be meant false churches, who pretend to be the true spouse of Christ, but are not so: by queens may be meant, those who boast themselves of their riches and numbers, and would be esteemed on that account the true bride of Christ; as the church of Kome, who " saith in her heart, I sit a queen, and am no widow;" and yet is an harlot, nay, " the mother of harlots." By concubines such who are inferior in wealth and numbers, but equally corrupt in principles, and which make the same pretensions the others do; such are the Arian, Socinian, &c., churches: and by " virgins without number," the large multitude of poor, weak, and ignorant people, who are seduced and carried aside by them. But now Christ's church, though it does not make so great a figure in the world; nor does it appear in so much external pomp and splendor; nor has it the riches and numbers that these may have; yet in (Christ's esteem is preferable to them all. Though,

3rdly. Others'^ think, that the several sorts of preachers in the church are here intended: and that by queens, are meant ministers of the first rank; who are faithful to Christ and his Gospel, and are instrumental in bringing forth many souls unto him: and by concubines, such who " corrupt the word of God, and handle it deceitfully:" who are " false apostles, deceitful workers, transforming themselves into the apostles of Christ:" who seek not Christ but themselves: not his honour, bat their ovvn applause: and by virgins, such who, though regenerated, yet at present are not fit for the ministry, but are training up for it in the several churches or schools of learning: and may be such, whom the apostle calls novices: 9io( a novice, i/eo(pvTov, a young tender plant; one that is newly planted in Christianity, and has arrived to some knowledge of the Gospel, but as ye; uot fit for the office of a bishop. But,

4thly. The words seem rather to be understood of the several degrees of believers.'' By queens, may be meant believers of the highest form; such whom Christ has honoured with greater gifts and larger measures of grace; in whose hearts and lives grace reigns more gloriously than in others; and who have a greater nearness to Christ, and more communion with him than others have: and

« Alcuin in loc. Thorn, and Bade in Sanct. ia loc. ^ So Durham in loc. and Nyssen. ilomil. \h.

by concubines, believers of an inferior sort, who are of a more servile and legal spirit, have more of" a spirit of bondage than thespiritof adoption;" but yet these have fellowship and communion with Christ at times; and by virgins, young converts, new-born babes, that have not so much experience as either of the former: so that this distribution of believers unto " queens, concubines, and virgins," seems to suit with the division of them into " fathers, young men, and children," which is made, 1 John ii. 13, 14; and what seems to strengthen this sense of the words, is their blessing and pr.Hising the bride in the following verse. In an ancient tract of the Jews, called Midrash Hanneelam,^ the queens, in the next verse, are said to be the fathers or patriarchs; the concubines, the proselytes of righteousness; and the daughters, the daughters of Jerusalem. Now Christ's church, considered as a collective body, is preferable to single believers, even to the greatest of them: and it is also well observed by one,' that there are more concubines than queens, and more virgins than either of tiiem; for there are more weak believers and babes in Christ, than there are strong ones; those of the highest rank and form are very rare; there are but few to be found in comparison of the other; but Christ's bride comprehends them all, and is preferable to them: which is the next thing to be considered.

II. Christ, in ver. 9, commends his chm-ch above all those queens, concubines, and virgins; he gives her (wo excellent titles, which show her to be superior to others; the first of which, " my dove," has been explained in chap. ii. 14;,and the other, " my undefiled," in chap. v. 2, and therefore need no farther explanation here. The things in which she appears to be pieferable to all these fore-mentioned persons, are.

First. That she is hut one, and they are many; which may be expressive, 1. Of the church's fewness in number; who, if compared with the nations of the world, which is the first sense given of the former words, she is but like one to sixty or eighty, nay to an innumerable multitude; there are but few that are chosen, though many are externally called: Christ's church is a remnant, according to the election of grace; it is but one of a city, and two of a family that Christ brings to Zion; they are but a little flock, to whom the heavenly kingdom is bequeathed. 2. Of the church's unity in herself. (1.) She is but one body as there are various members in a human body; and yet but one body; so likewise is the church, though consisting of many believers; as there are many sheep and lambs in a flock, and yet but one flock, under the care of one shepherd; many beds in a garden, and a variety of spices, flowers, herbs, and plants in these beds, and yet but one garden; even so, though there are many particular congregated churches, and in those churches many be-

Theodoret. in loc. Psellus and Tres Patres in ib. • in Zohar inGen. fol. 77. I. ' Durham in loe.

lievers, yet there is but one " general assembly and cliurch of the first-born, which are written in heaven." (2.) She has but one Spirit, which actuates, and influences tiiis body, the same Spirit tiiat dwells in the head, Christ dwells in his body the church; and the same that dwells in the body dwells in every member of it; for though there are diversities of gifts, and various graces, yet there is but one Spirit who distributes them to the several members, for their use and profit. (3.) She has but one Head and Husband, Lord and Saviour: she has but one Head, to whom she holds, and from whom she receives life and nonrishment, and so increases with the increase of God; but one Husband, whom she owns and acknowledges as such, and to whom she is " espoused as a cliaste virgin;" but one Lord, under whose government she is, and to whom alone she yields obedience: and but one Mediator, that she regards, and makes use of, and that is, " the man Christ Jesus." (4.) Though the church consists of many members; yet being but one body united to one Head, and acturted by one and the same Spirit, they enjoy the same privileges; they are built upon one and the same foundation, Christ; they are washed in the same blood; they wear the same righteousness, and receive from the same fulness, " grace for grace." (5.) They make a profession of one and the same faith; for as there is but one Lord, so there is but one faith; the doctrine of grace is invariable, it is like the author of it, "the sameyesterday, to-day, and for ever;" there never was another gospel, nor never will be; the faith which thechurch now professes, is what was "once delivered to the saints," to be kept by them; and which they, standing fast in one spirit, should strive for the purity of; which cannot be, unless they are " perfectly joined together ia the same mind, and in the same judgment." (6.) They are one in worship: the object of worship is one and the same: and so is the Spirit who assists them in it, as well as the form of it; for as there is but one Lord,andone faith, so there is but one baptism: whose subjects and mode of administration should continue the same, without any variation, until the end of time; and but one Lord's supper: and so it may be said of every other ordinance, and of every part of religious worship; for saints, as they worship one and the same God, under the influences of one and the same Spirit, and in the same way; so likewise should they, with one consent, which they cannot be said to do, when an ordinance is administered by some one way, and by some another. (7.) They are one in affections, or at least ought to be; their chief business should be to "keep the unity of the Spirit in the bond of peace," and that from the aforesaid consideration: for this is one end of their calling, the glory of their profession, and a distinguishing

' N'n ma munda ipsa genitrici sure, Montanus; piira est genitrici suae, Cocceius, Mercerus; puram illam apud genetricem suam, Junius. '' Dinon character of their being the disciples aud church of Christ. 3. This may be also expressive of her being the only spouse and bride of Christ: " my dove, my undefiled, is but one;" that is, though other priuces may have their sixty queens and eighty concubines, and an innumerable company of virgins to wait upon them, yet I have but one, and am well satisfied with her; I desire none but her; my one is preferable to their many; as she says, " I am my beloved's:" that is, I only am his, he has none beside me, and " his desire is towards me," and to none else.

Secondly. He says, that " she is the only one of her mother." By her mother is meant " Jerusalem, which is above, which is the mother of us all;" and by her being " the only one of her mother," we are to understand that she had no other but her: for though we read, in chap. i. 6, of " her mother's children," yet we are to understand them of carnal professors; who had the name, but cot the nature of children; were not true sons of the church, were bastards, and not sons. Or else the meaning is, that she was to him as a mother's only child; no mother could more tenderly love an only child, than he did her: so that it may be expressive of that strong affection and tender passion which he bore to her.

Thirdly. He says, that " she is the choice one of her that bare her," which is a penphiasis of her mother; and her being the " choice one of her," shows how much she was valued aud esteemed by her; of all her mother's children, she was loved the best. Moreover, the word may be translated, " the pure or clean one:"^ and so she is as clothed with that " fine linen, clean and white, which is the righteousness of the saints," as washed in Christ's blood, which " cleauseth from all sin;" as sanctified by the Spirit, purified by faith, and sprinkled with clean water, the grace of the everlasting covenant; also, as she was free from the pollution of error and false worship; was of an unspotted conversation; and was now, or at least had been lately, in the furnace of affliction, where Christ had purified her, and made her white and clean.

III. Christ commends her beauty, by observing what notice the daughters, queens, aud concubines took of it, and how much they praised and commended her for it: " The daughters saw her, and blessed her, the queens and the concubines, and they praised her:" it may seem strange that concubines should praise a queen; but it was not unusual in the eastern countries; with the Persians, as the queen admitted of many concubines, by the order of her lord the king; so the queen was had in great vcnei'ation, and even adored by the concubines.'' Which may be understood, 1. 01 the great esteem which the church had or should have in the world, and that from tlie great meu of it; which will appear more, visibly in the latter day, when those prophecies shall be fulfilled, of which we read in Isa. xlix. 23, and h. 3, 10, 11, when kings shall be her nursing fathers, and queens her nursing mothers; and God's Jerusalem, the church, shall be the praise of the whole earth. Or, 2. Of the ^great value and esteem which professors, and especially young converts, have of the church; in whose eyes she is " the fairest among women:" who, as soon as ever they saw her, were ravished with her beauty, loved her, and wished themselves as happy as she: for, 3. They blessed her; that is, accounted her happy; as well they might, seeing she was " blessed with all spiritual blessings in Christ;" and indeed whether we consider the saints, either as to their entertainment in God's house, or their employment there, it may be said of them what the queen of Sheba said of Solomon's servants, 1 Kings x. 8, " Happy are thy men, happy are these thy servants which stand continually before thee, and hear thy wisdom." And, 4. They wished all happiness to her, and prayed for it, which also may be the sense of the words, " they blessed her;" see Psalm cxxix. 8; they prayed for the peace of Jerusalem, which was their duty; and in doing which, they show their atFection to the church: nay, 5. They not only thought well of her, and wished well to her; but they also praised her, that is, they spoke well of her, and highly commended her beauty: so that Christ was not alone in his opinion of her; for others thought her to be an accomplished beauty, as well as he: and this, as it serves to commend her beauty, so its being taken notice of by Christ, shows how much he was pleased with it, for as those that touch his people, " touch the apple of his eye:" and whatsoever is spoken against them, he takes as spoken against himself; so, whenever they are praised and spoken well of, he is well pleased with it.

Verse 10. Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?

These are either the words of Christ, commending and wondering at the beauty of his church, aud confirming the daughters' praises of her; which shows that they were neither wrong, nor were they alone in their opinion of her; for she was an astonishing beauty in the eyes of him, who seeth not as man seeth, neither judges after the outward appearance: or else, they are the words of the daughters of Jerusalem continued; and this I rather incline to, for the following reasons: 1. The connection between this aud the preceding verse is very easy; especially if we supplythe word saying, as it is sometimes done, as in Jer. xxxi. 3, aud so read the words thus: " the daughters saw her, and blessed her; the queens and the concubines, and they praised her," saying, " Who is she that looketh forth as the morning?" &c. 2. This gives a ready answer to such a qnestion that she might be asked, Wh.at was it the daughters, queens, and concubines said of her, when they gave her commendations, declared her the happy person, and sung her praises? why, it was this, " Who is she that looketh forth as the morning?" &c. 3. It confirms what Christ had said of her, in ver. 4, that she was " terrible as an army with banners;" that they had just the same opinion of her as he had, aud therefore used the same words: but if they were supposed to be the words of Christ, it would make a manifest tautology, which is scarce to be allowed of in the same commendation. 4. It best agrees with other parts of this song, which appear to be the words of the daughters of Jerusalem, as chap, iii. 6, and viii. 5. 5. The Targura, or Chaldee paraphrase upon this text, takes them to be the words of the people or nations of the world, which, in this paraphrase, are sometimes understood by the daughters of Jerusalem. Aud though the words are interrogatory, yet they are not the effect of ignorance, but of wonder and surprise. These daughters were not ignorant of the church; they knew who she was, but veere surprised at her glory and beauty: the way of speaking is much like that in Isa. Ixiii. 1, " Who is he that Cometh from Edom," &c. Having now considered whose words they are, I shall in the next place consider the words themselves, and the meaning of them: and they may be expressive.

First. Of the state and condition of the church in the several ages of the world; especially in those three remarkable ones, that before the law, that under the law, and this under the gospel. There is a manifest gradation in the text; and this appears in the church, in those several periods: in which there was an increase of her faith, light, knowledge, and glory. Aud,

1st. The state of the church before the law was given, from Adam to Moses, may be intended in the first expression, " \\ ho is she that looketh forth as the morning?" And here give me leave to observe, 1. That Adam's sia brought not only a night of darkness upon his own soul, but also upon all the world besides: man, who in his first creation was endued with light aud knowledge, is now become a poor, dark creature, by the fall; nay, in darkness itself: he is born aud brought up in darkness, and walks on in it, not knowing whither he goes, until he is called by divine grace; when he appears to be a child of the day, and not of night, nor of darkness. 2. The first display of grace to fallen man, which was in the garden, after the night of darkness had invaded his soul, was like the dawn of the morning; when the seed of the woman, the glorious Messiah, was made known to Adam: as who should break the head of the serpent, and so- redeem him, and those of his fallen race, whom God had set apart for himself: this struck the light of joy and comfort into his soul; those dark aud dreadful apprehensions he had of things, in a great measure then vanished and disappeared; this breaking up of covenant grace unto him, was like the break of day, or like the first appearance of a glorious morning; and as for Satan, whose works are works of darkness, and cannot bear the light; like a beast of prey he leered off, and lurked into his den, when this morning light thus first broke out: this was tlie first appearance and revelation of grace to fallen man. 3. This light of grace, which now began to show itself, like the morning light, increased yet more and more: there were greater breakings forth of it afterwards; not only to Adam himself, who was taught by God the way of sacrificing, and therein to look by faith'tothe great sacrifice, Christ, who was to be offered up for the sin of man; but also to succeeding patriarchs, particularly to Noah, who found grace in the eyes of the Lord, became a preacher of righteousness; and that not of moral righteousness only, but also of evangelical, even the righteousness which is by faith: but more especially to Abraham, to whom it was promised, that the Messiah should be of his seed, and iu that seed all nations be blessed; there was so great a discovery of grace made unto him, that the gospel is said to be preached unto him: and then to his grandson Jacob, there was a greater discovery made; for not only the Messiah was revealed unto him as God's salvation, which he says he waited for, and that he should be of Abrahara's seed; but also more particularly, that he should spring from the tribe of Judah: the time of his coming is pointed out by him, as well as the glory and magnificence which should attend him, by a mighty confluence of people to him, in that famous prophecy of his. Gen. xlix. 10; thus the morning-light of the gospel went on apace, and increased exceedingly. But, 4. Though here was light broken forth, and that increasing, yet it was but small, in comparison of what appeared iu after ages: the first display of grace seems rather to be by way of threatening to Satan, than by way of promise to fallen man; and though it was made known to our first parents, that the Messiah should be the seed of the woman; yet perhaps it was not so clearly revealed, till Isaiah's time, that he should be born of a virgin; which might be the reason that our mother Eve was so mistaken in the birth of her first son, as to imagine that she had got the Messiah; for so those words, in Gen. iv. 1, according to some, may be read, " I have gotton a man,' the Lord;" and Jonathan Ben TJzziel, ia his Targum on the place, paraphrases it thus, " I have got the man, the angel of the Lord;" but she could never have thought so, had she known that he was to be born of a virgin. Moreover, the greatness of his person, his several offices, of Prophet, Priest, and King; the nature, efficacy, and end of his sufferings; his resurrection, ascension, and session at the Father's right hand; are more clearly spoken of by David, in his book of Psalms, and by Isaiah, in his prophecy, than were before; and no doubt but there was more light in the church, in David's, Solomon's, and more especially in Isaiah's time, than there had been in ages preceding. But yet, 5. Those discoveries of grace, which were made before the law was given, like the cheerful morning, brought joy and comfort along with them, particularly to Adam; who stood trembling, expecting every moment to have the awful sentence of wrath pronounced, and the severe stroke of justice given; when on a sudden grace appears, a Saviour is revealed; and the darkness of guilt and horror which filled his soul disappears, and in the room of it an universal joy and pleasure diffuses itself. The" Jews'' tell us of ten songs that are sung in the world; and the first, they say, was that which Adam sung when the Lord pardoned his iniquity; and indeed he had a great deal of reason for it. Nay, it was not only joy to Adam; but also to all the angels in heaven, who stood astonished and surprised to see all human nature lost at once, and that to all appearance irrecoverably; but whilst they were waiting to see what the issue of things would be, a glorious display of grace is made; the way of salvation, by the incarnate Son of God, is opened; which caused these bright seraphs to clap their wings, and these morning stars to sing together, " Glory to God in the highest:" for if they rejoice at the conversion of a single sinner, much more would they at the tidings of salvation to Adam, and to so many of his race; and so all after- discoveries of grace, to succeeding patriarchs, were more or less attended with joy and pleasure; it is particularly remarked of Abraham, John viii. •56, that he saw Christ's day, and was glad.

2ndly. The state of the church under the law, may be represented under the second expression, " fair as the moon;" which, though it receives its light from the sun,l yet splendour and brightness are ascribed to it, Job xxxi. 26, and by other writers,™ it is represented as fair and beautiful; and the beautiful form of persons is expressed by it." Such was the nature of divine worship under that dispensation, that, it may very aptly be set forth by this phrase; and I cannot but be of opinion, that the ceremonial law is intended by the moon, which is said to be under the church's feet, in Rev. vii. 1, for though it was abolished by the death of Christ, yet it was kept up and maintained by many of the Jews, even of those that believed; so that it was one of the greatest diflSculties that

•" Vid. Barthii Animadv. ad Claudian. de Nupt. Honor, v. 2. 3. So particularly the beauty of Hero is described by the white- checked, rising mom, Museus de Hero, &c. v. 67.

the Christian church had to grapple with; for though it was under the feet of Christ, yet it was a long time before it was under the feet of the church; and a wonder it was when it was accomplished; for persons are natui'ally fond ef ceremonies; and many had rather part with a doctrine, or an ordiuance of the Gospel, than with an idle ceremony, or an old custom, though never so ridiculous; and this was in a great measure the case of the Jews; " Thou seest, brother," says James to Paul, Acts xxi. 20, " how many thousands of Jews there are which believe, and they are all zealous of the law." Now the ceremonial law may be very aptly represented by the moon; for, 1. It consisted much in the observation of new moons; its solemn feasts were governed by them; see 2 Chron. viii. 12, 13, Isa. i. 13, 14, Amos viii. 5, Col. ii. 16. 2. There was some light in it, and it gave light to the saints in the night of the Jewish darkness; it pointed out Christ unto them; and was their schoolmaster, to teach and lead them to him. But, 3. Like the moon, it was the lesser light, that which ruled by night, and not by day: the light it gave was inferior to that which saints have under the Gospel-dispensation. 4. As the moon has its spots, so had this its imperfections; had it been faultless, there had been no need of a new dispensation, to have succeeded; but God had provided some better thing for us. New Testament saints, that they, the Old Testament saints, without us should not be made perfect: for this law could not make them so; it could neither perfectly sanctify, nor justify, nor expiate sin. 5. Like the moon, was variable and changeable: it is done away; this middle wall of partition is broken down: this hand-writing of ordinances is blotted out; it is not only like the moon in the wane, waxen old, but is also entirely vanished away. But now, notwithstanding all this, the church, as considered in her observance of the ceremonial law, was fair; there was a beauty in that kind of worship; the laws of it, being the ordinances and institutions of God, and when performed in faith, and according to the will of Gud, were amiable and lovely. But,

3rdly. The state of the church under the gospel-dispensation, may be said to be " clear as the sun:" for now the glorious " Sun of righteousness" is riseu, that great " light of the world" has appeared, and made " that day," which, by way of emphasis, is so often spoken of in the books of the prophets; now the shadows are fled, and gone, Christ, the substance, being come;

of the Lord, and are changed " into it. Some Jewish writers" interpret this of the coming of the Messiah, and redemption by him, before whom darkness will flee away.

Moreover, as there is one glory of the moon, and another glory of the sun, and that of the sun far exceeds that of the moon; so the glory of the Gospel dispensation far exceeds that of the legal one: if the church was then " fair as the moon," she must be now " clear as the sun." The excelling glory of the gospel dispensation is set in a true light by the apostle, in 2 Cor. iii. 7 — 10. Now,

4thly. The church, in all these several periods, whether she be considered before the law, or under the law, or under the Gospel, is " terrible as an army with banners;" the church was always militant in all ages of the world; and as she never wanted enemies to fight with, so she never wanted a leader, and a commander to march before her; nor proper officers to keep her in order: nor suitable armour to put on and use; nor did she ever fail of victory, but was always " more than a conqueror through him that loved her;" and so was like a well ordered or well-disciplined army, terrible to her enemies.

Secondly. The state of the Christian church, from the times of Christ and his apostles, until his second coming and presentation of her to himself in glory, may be here represented. And,

1st. The primitive church, or that iu the age of the apostles, may beiinteudedby the first expression; " Who is she that looketh forth as the morning?" for then the morning of the Gospel light broke, and swiftly and suddenly spread itself over the nations of the world; it produced joy and gladness wherever it came; and moved on irresistibly, maugre all the opposition that was made against it; and could no more be stopped in its progress, than the morning-light can.

2ndly. The state of the church, in some after ages, may be set forth by the next phrase, " fair as the moon," it being variable and changeable; and like the moon, had different phases and appearaoces; sometimes lying under sore trials and grievous persecutions, and at other times enjoying rest and peace; sometimes retaining the doctrines and ordinances of the Gospel in their power and purity, at other times overrun with errors and heresies.

3rdly. The church being said to be " clear as the sun," may either be descriptive of her state and condition in Constautine's time, when she was " clothed with the sun;" was in a great deal of jreater light, and more knowledge, with clearer | splendour and glory; had the moon, the ceremo- faith, are the saints possessed of than they were under the law; " the least in the kingdom of heaven, is greater than John the Baptist:" now saints, not with faces veiled, but with open face; not through cloudy shadows and cloudy sacrifices; but as iu a clear, transparent " glass, behold the glory nial law, " under her feet," and " a crown of twelve stars upon her head," the glorious doctrine of the twelve apostles; and were as terrible to her adversaries " as an army with banners:" or else, the state of the church in tjie latter-day-glory; when " the light of the moon shall be as the light of the sun,' and the light of the sun shall be sevenfold:" or else, as glorified in heaven, enjoying consummate happiness with Christ in the kingdom of his Father; where " the righteous shine forth as the sun," and are out of the reach of all their enemies.

Thirdly. These words may also be expressive of the state and condition of particular believers, who, in their first conversion, may be said to " look forth as the morning;" their light and knowledge being but small, and their faith weak; but yet like the morning-light, iucreasing; for " the path of the just is as the shining light, which shines more and more unto the perfect day:" as also her being compared to the morning, may intend the beauty P and glory of believers, both in their faith and walk; " she looks forth as the morning:" the look of faith is exceeding beautiful in Christ's eye; see chap, iv, 9; or, " goes forth as the rising raoru,"i as the Vulgate Latin reads it; that is, her talk and conversation is exceeding comely. Moreover, believers, as to their sanctification, may be said to be " fair as the moon," which has its spots in it; and what light it has, it derives from the sun: so the sanctification of believers is imperfect, and all the light, grace, and holiness they have come from the Sun of righteousness; bnt then as to their justification, they are clear as the sun, all fair, and no spot in them; and in their faith and conversation are terrible to their enemies, as an army with banners.

Verse 11. I went down into the garden of nuts, to see the fruits of the valley, and to see whether the vine flourished, and the pomegranates budded.

These are either the words of the church, or of Christ. Some' take them to be the words of the church, who not finding Christ on earth, sought him in the heavenly paradise, which they understand by this nut garden; and by her going down into it, the lively exercise of her faith on the unseen joys and glories of it, in looking to them, seeking of them, and pressing after them: though others,' who also understand them as the words of the church; think that they represent her as giving a reason why, upon his departure from her, she went not only into the city, but also into the fields, and that in the niglit-season, which might not appear so reputable to one of her sex: therefore p So of Helena, in Theocrit. Idyll 18. v. 2fi. it is showed her beautiful face as the rising morn.

to wipe off all reproach, and remove all suspicion of evil designs in her, as well as to inform him how she had employed herself during his abseuce, she tells him that she went into the nut-garden, to inspect the fruits of it, and to see in what case the vines and pomegranates were. Though 1 rather think that they are the words of Christ declaring to his church where he went, and what he employed himself about, when he departed from her; and that he was not even then altogether unmindful of her; but narrowly looked into the state and case of her, and her members, when she thought he was at a distance from her; and this agrees with what Christ had said, in chap. v. 1, " I am come into my garden," &c., and also confirms what she had said, v. 2, of this chapter, " My beloved is gone down into his garden," &c. Besides, it best suits with him, who is the owner of the garden, to look after the fruits of it, and to see in what case it stands: moreover, this was the usual place of Christ's residence. Taking them then to be the words of Christ, there are two things to be considered.

I. What is meant by this " garden of uuts," into which, Christ says, he " went down."

II. The end of his going there; which is threefold. • 1st. " To see the fruits of the valley." 2ndly. " To see whether the vine flourished." 3rdly. Whether " the pomegranates budded."

I. I shall inquire what is meant by this " garden of nuts," into w'iiich Christ is said to go. Some Jewish' interpreters understand by it, the second temple, which was built by the commandment of Cyrus king of Persia, but it seems better to understand it of the church of Christ, which is compared to a garden, iu chap. iv. 12, and for what reasons has been there shown: and Christ being said to go down into it, may be au allusion to Solomon's gardens, which lay low, and required a descent unto them from his palace; and this not only is expressive of the state and condition of Christ's church, but also of his condescension in visiting it, as has been observed ou ver. 2. Now this garden here, is said to be a " garden of nuts;" a garden where nut-trees only grew; for the ancients had places appropriated to such trees," and with propriety might be called nut-gardens; though, by what follows, there seem to be vmes and pomegranates, and other fruits, as well as nuts, in this garden; nuts might be the principal tree, whence it had its name.

and Tres Patres in lb. So Athanasius Synops. Sacr. Script. 1. 16. interprets it of Jerusalem, the church, who observing the faith of the children, and the philanthropy of the Word, says this; and by the garden of nuts, he understands the scriptures, which are hard without, but spiritual within; and the Ethiopic version renders the words. My beloved is gone down, &c. « Targum and R. Sol. Jarchi in loc. Lyra interprets it of the temple of Solomon: but the Cabalistic doctors interpret it of nialcuth, or the congregation of Israel, Lexic. Cuba!, p. 24, 240. >■ Quicquid nobile ponticis, nuuncetis Statii Sylva. 1. 1. ode 6. v. 12.

The words are by some™ translated, " the pruned a;arc'eas," or "the gardens of pruning or ^hearing:" deriving the word from a root, which signifies to cut or sheer; and so signifies that it is a garden well-dressed, and pruned, and kept in good order: and so indeed is Ciirist's church; and therefore is opposite to, and different from the field and vineyard of the sluggard, Prov. xxiv. 30, 31, which was neither in good order, without nor within; without, its stone-wall, its fence, was broken down; and within, it was all overrun with thorns and nettles: but Christ's garden is in a much better case; for, 1. It is well fenced with sovereign, powerful, and distinguishing grace; nay, God himself is "a wall of fire" about it, and has appointed " salvation for walls and bulwarks " all around it; so that it is strongly enclosed, and well secured from the " boar out of the wood " wasting it, and from " the wild beast of the field " devouring it. 2. It is well planted; it is not an empty garden within, but is well stored with plants of all sorts, and those the most excellent, as appears from chap. iv. 13, 14, it is filled with "trees of righteousness," which are laden with the fruit thereof, and therefore are very valuable. 3. It is well pruned; for as Christ is the vine, the principal plant in this garden, on which all others grow, and fi"om whence they receive their life and nourishment; so Christ's " Father is the Husbandman, the Vine-dresser, the Keeper of the garden, and he keeps the plants in good order;" for " every branch that beareth not fruit," he lops it off, and taketh it away; and "every branch that beareth fruit, he purgeth," or pruneth it, " that it may bring forth more fruit," John xv. 1, 2. 4. It is well watered; as the Lord is the keeper of it, so he " waters it every moment" with refreshiug dews and delightful showers of divine love and grace; there is a fountain in the midst of it to water all the beds, and this is Christ himself; who therefore, in chap. iv. 15, is called the " fountain of gardens;" who also is the " well of living waters;" and whose grace is as " streams from Lebanon:" so that every particular believer, every plant here, is " like a watered garden, and like a spring of water whose waters fail not." 5. It is well weeded; there are tares growing up in Christ's field, and weeds in his garden, such as hypocrites and carnal professors; and Christ sometimes weeds his gai'den of many of these; and that by causing the sun of persecution to arise upon them, which scorches and burns them up, they not having root in themselves; he sometimes takes his fan in his baud, and with it purges his floor of the chaff, and clears his churches of such sort of persons as these; but this he will do more effectually at the last day, wheu he shall send his angels to " gather out of his kingdom all things that offend, and them that do iniquity," Matt, xiii. 41.

Moreover, by these well-dressed or pruned gardens may be meant, those particular churches of Christ, which are regularly formed, are in good order, and are well disciplined; whose members are lively in the exercise of their faith, walk agreeably in their lives and conversations; are zealous for the truths of the gospel, and for the maintaining the ordinances of it in their purity; and are not remiss in dealing with offenders, whether they be immoral in their lives, or erroneous in their principles, such were, in a great measure, the churches of Ephesus and Colosse, see Rev. ii. 3, Col. ii. 5, and with such churches Christ delights to be: and these may expect his presence.

But the word,^ though only used in this place, is by Jewish writers generally rendered a tiul; and so it is by the Septuagint, as well as by our translators and others; this is very properly taken notice of in this love-poem: it being usual for new-married persons to get nuts, and throw tliem among children to make pastime; and to signify, among other things, that they now renounced childish things.^ And by the garden, is meant the church of Christ, as has been observed before; and by the nuts which grow in this garden, from whence it has the name of a nut-garden, aee meant believers; who may be called so, for the following reasons: 1. Because though they are mean and abject without, yet are glorious aud valuable within: the " king's daughter is all glorious;" the inside of a believer, like that of the nut, is the best part of him; the outward appearance of saints is but mean, aud the world judging according to that, not capable of seeing any farther, look upon them as the ofl'scouring of all things: but Christ, who knows their iuside as well as their outside, knows what they are by his grace, as well as vvhat they are by nature, that though they are black in themselves, yet are comely in him; he reckons them the excellent in the earth, in whom is all his delight. 2. Because of their several coverings: in the nut there are the husk and shell, and besides these, an inward covering: believers have several coverings; they have ttie robe of Christ's righteousness to cover them, which may answer the shell of the nut; being lasting and durable, will abide for ever, and will bring the soul that is enwrapped in it safe to glory: there is also " the new man," or garment of sanctification, which is put on by the believer; aud this may answer the inward covering of the nut, as being more thin and tender, weak and imperfect; and then there is likewise the outward garment of a gospel-conversation; and this may answer the husk of the nut, as being the coarser and more imperfect covering, which, continually needs washing in Christ's blood. 3. Because of their hardiness in enduring afflictions; they wade through a sea of troubles iu this world, before they enter the kingdom; and this they do with becoming cheerfulness, patience, courage, and magnanimity of mind; they " are troubled on every side, yet not distressed; are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed," 2 Cor. iv. 8, 9, and that because they are supported under all these trials and exercises, and carried above them by a superior power. 4. Because of their hiddeuness; the best part of the nut is hidden; the saints are hid from everlasting, in the bosom of the Father, in the hands of the Son, and in the everlasting covenant of grace; until they are made openly to appear to be the people of God, by powerful and effica cious grace in conversion, and therefore are called God's " hidden ones;" and after conversion they are hidden from the men of the world; the work of grace upon their souls is hid from them, and therefore called " the hidden man of the heart;" their joys and comforts are hidden from them, and so indeed is their whole life of grace here, as well as their life and glory hereafter: for though they are " the sons of God, yet it does not appear" so fully to themselves, much less to the men of the world, " what they shall be." 5. Because of the safety and security both of their persons and their graces: nuts, in the greatest showers of rain, have only their outside washed the more, but their iuside remains untouched, and is no ways hurt; so saints are safe and secure, notwithstanding all the floods, storms, and tempests of temptations, persecutions, and afflictions, being built upon the rock, Christ Jesus, and hid in him, the ark of the covenant; the inward principle of grace in them cannot be lost; that hidden seed is incorruptible, and will abide so for ever. 6. Nuts often grow in clusters; which may not only denote the multitude of believers, and their close adherence to Christ, his gospel, cause, and interest; but also their unity among themselves: and as it is a very pleasant and delightful sight to see nuts gi"ow in clusters; so it is much more to see " brethren dwell together in unity." 7- Saints being compared to nuts, and to those of the best sort which grow iu gardens, shows, that they have not only the shell of an outward profession, but also the kernel of true grace; some have only " the form of godliness, but deny the power thereof;" profess to know God in words, but iu works deny him; have a name to live, but yet are dead; but such are not these who are here compared to nuts. 8. Their being compared to nuts, may denote

Ezra in loc. who also applies the words to the Israelties. '' Diodat. and Ainsworth in loc. Niix.

their preservation from the pollutions of the world, though iu the midst of them; as a nut, though it may fall into the mire and dirt, yet the inside is no ways defiled therewith; so R. Solomon Jarchi, out of the Midrashes,^ explains these words of the impollution of the works of the Israelites, when they were in captivity among the nations of the world. 9. The kernel of the nut does not appear," until the shell be broken -. the graces of God's children generally show themselves most when they are under afflictions: for " tribulation worketh patience, and patience experience, and experience hope;" that is, makes those graces to appear more in their lively exercise; even as spice smells most wheu beaten iu a mortar: moreover, this rich treasure of divine grace, which is put into our " earthen vessels," will not be so clearly seen, until these vessels are broken in pieces; nor will the soul appear so beautiful and glorious, being clothed with Christ's righteousness, and adorned with the graces of his Spirit, as when it is dislodged from " the earthly house of its tabernacle," and is joined with the " spirits of just men made perfect." 10. Some*" think, that not the common nuts, but the fruit, which we call nutmegs, are here intended; but such nuts grew not in those parts: rather, walnuts are meant, which the Arabs call ffauz or ffeuz, which is the same word that is here used; as walnuts were in great esteem in the eastern countries, among the gardens Solomon had, Ecel. ii. 7; one might be appropriated to these: and at Etham, about two miles from Jerusalem, Solomon had gardens, into which he had used to go early in a morning, as Josephus' relates: pistacia-uuts were well known in Syria,'' which joined to Judea, and which might have a part in this garden; nuts grew in Judea, of which Josephus^ makes mention, as in great plenty; and they are reckoned among the best fruits of the land of Canaan, Gen. xliii. 11, and if nutmegs were designed, they might be expressive of the fragrancy aud sweet odour of the saints, as they are clothed with Christ's garments, which " smell of myrrh, aloes, and cassia;" and as they are perfumed with " his ointments," which is exceeding savoury. But,

II. Let us consider the end of Christ's going down into this garden of nuts; which is,

1st. " To see the fruits of the valley." By fruits, are meant the graces of the Spirit; the growth, actings, and exercises of which, Christ went down to take notice of: and these are said to be the " fruits of the valley," because they grow upon humble souls, with whom Christ delights to be, and ou whom he bestows more grace; though it is a wonderful instance of his grace and condescension to vouchsafe a regard to such poor, low, mean, and worthless creatures: see Isa. Ivii.

15, and Ixvi. 1, 2. Some interpreters translate the words, " the shoots or fruits of the hrook or river;"' agreeable enough to the Hebrew word,? which signifies a torrent, as well as a valley: and 80 are expressive of the fertile soil in which believers are planted, and which is the occasion of their fruitfulness; see Psalm i. 3.

2ndly. " To see whether the vine flonrished." In what sense particular churches or believers in Christ may be compared to vines, has been shown on chap. ii. 13, who may be said to flourish, when they increase in number, gifts, and grace, and become fruitful in every good word and work, which Christ much looks after in his churches and in particular persons.

3rdly. To "feee whether " the pomegranates budded." By pomegranates are meant believers; see chap. iv. 13, and by their budding, the beginnings or first puttings forth of grace in them; which Christ takes much notice of, and is highly well pleased with. And from all this may be observed, 1. The particular care and notice which Christ takes of his plants; he misses none, but goes from one to another; observes them all in what case they are, takes notice of the meanest, as well as the greatest; the fruits of the valley, as well as the vines and pomegranates. 2.. That Christ is well pleased with the fruitfulness of them; he has been at a great deal of labour and expense to make them so; for this purpose he has made, planted, dunged, and watered this garden; and now it must be some pleasure to him, to " see of the travail of his soul, and to have the pleasure of the Lord prosper in his hands;" for as herein is his Father glorified, so herein is he well pleased, that his people " bring forth much frnit;" see John xv. 8, Col. i. 10. 3. That he particularly takes notice of the first appearances and buddings of grace in young converts; these he has a tender regard for, and takes more than ordinary care of; see chap. ii. 13, Isa. xl. 11, and slii. 3. 4. That Christ has plants of various sorts and different growths in his garden; some vines, some pomegranates, and some nuttrees: all have gifts and grace differing one from another; some have ripe fruit upon them, others are blossoming, and some arebut just b>idding forth. 5. Yet they are all fruit-bearing trees in Christ's garden: there are none else mentioned here; and there are none in it, which are of his planting, but what are fruitful. Seeing then that Christ does so narrowly inspect the plants and trees in his garden, and expects fruit from every one of them; how much should we be concerned to be " filled with the fruits of righteousness!" lest when he comes into his garden, and finds no fruit upon us, neither in the blossom nor in the bud, he

Verse 12. Or ever I was aware, my soul made me like the chariots of Amminadib,

These are either the words of the church, or else the words of Christ: if we consider them as the words of the church, then they may be expressive, either,

1st. Of that rapture which her soul was in, ia the views of those heavenly joys, which, some"* think, she had been taking notice of, and meditating upon in the former verse; which, whilst she was doing, " or ever she was aware," her soul took wing, and fled as swiftly in thought' towards those happy regions, as ever the chariots of Amminadib ran: she seems to be in much such an extasy as the apostle Paul was, 2 Cor. xii. 2—4, when he was " caught up into the third heaven, and heard unspeakable words, which it is not lawful for a man to utter;" who then knew not whether he was " in the body " or " out of the body," and therefore in his account of it leaves it as a thing only known to God; so she here says, " or ever I was aware," or, as it is in the Hebrew text " I knew not;""" that is, scarce where I was, or, whither I was going; or whither I was in the body or out of the body, I cannot tell; so sudden was the snatch, so surprising the rapture, that I cannot tell what better to compare it to, than the swift run of Amminadib's chariots. Or,

2ndly. Of her ignorance where Christ was, and yet her diligence in seeking of him; " I knew not " that is, where my beloved was: he departed from me, and was absent a considerable time, and 1 could hear no tidings of him; it is true, 1 had heard him say that he was come into his garden; but, alas! through my drowsiness and sleep I had entirely forgotten it, until discoursing with the daughters of Jerusalem about him, it came fresh into my mind; but even then, when I knew not where he was, " my soul made me like the chariots of Amminadib;" I ran about here and there in search ot him until I found him, as swiftly as ever his chariots did; see chap. iii. 1, 2, and v. 6—9. Or else,

3rdly. Of that prodigious haste she made, as soon as ever she knew where he was; and it is as if she should say. As soon as ever I understood that my beloved was gone down into his garden, to take a view of the trees and plants which grow there, and of the fruits of it; immediately, on a sudden, as it were at unawares, such was the strength of my love and affection to him, that I moved as swiftly after him as if I had been in one of the chariots of Amminadib. Or,

4thly. Of her courage and resolution in sur- mounting all difSculties for the sake of bim; love makes persons bold and daring: " perfect love," as the apostle says, 1 John iv. 18, " casts out fear:" and so it did in her; for she feared nothing that might befal her, and what did, did not discourage her; for though she was abused by the watchmen, and unveiled by the kei^pers of the walls, yet she drove on as briskly and as courageously as ever Amminadib drove on his chariots in the field of battle. Or,

5thly. They may be expressive of the modesty and humility of the church, in not thinking that such praises as those which had been given her, both by Christ and by the virgins in the preceding verses, belonged to her; " I knew not;" I did not think, being conscious to myself of my own imperfections, that such commendation belonged to me; but finding that they did, my soul made the greater haste to answer those characters, and to enjoy the company of him whom I dearly love; and therefore she takes her leave of the virgins, her companions, who had hitherto accompanied her in the search of her beloved, that she might be alone with him; which occasioned them to say, in the following words " Return, return, 0 Shularoite, return, return, that we may look upon thee." Though 1 rather think, that these are the words of Christ, as those in ver. 11 also are, who having gone down into his garden, to observe the fruitfulness of the trees and plants of it, declares in these words in what case he found them, or rather, in what he did not; " I knew not," or I did not perceive them to be in a fruitful and flourishing condition: and to this purpose Junius and Treraellius read the words, Nondum percipientem hcec, " Not yet perceiving these things;" that is, the vines to flourish, or the pomegranates to bud: therefore his soul put him npon using speedy methods to bring his garden and the plants of it, into a more fruitful condition. From whence we may observe, 1. That sometimes there may be but little fruitfulness appearing in the churches of Christ: faith may be very low, as to its actings and exercise; the life and power of godliness, may be much decayed; there may be but little warmth, zeal, and activity for Christ, his gospel, cause, and interest; the ministry of the word may meet with but small success; so that there may be no pomegranates budding, as well as no vines flourishing. But, 2. Christ will not always leave his churches in such a condition, but will make haste unto them, and bring them into a more fruitful state; he will come and revive his work upon the hearts of his people, and make them fruitful in every good word and work, he will bless the ministry of the word, not ouly for comfort and edification, so as his vines shall flourish, but also for conversion, so that the pomegranates shall bud forth. And, 3. It may be observed, that it is Christ's presence that makes churches fruitful: as his absence causes a winterseason, both with churches and particular believers, so his presence is as the returning spring which renews the face of the earth, causes the flowers to appear above ground; the pomegranates to bud, and the vines to put forth their tender grapes; he is that " Suu of righteousness, " by whose warm and quickening beams of light aud love, souls "grow up as calves of the stall."

Moreover, these words may be expressive of that transport of love, with which Christ was filled towards his church, which caused him so speedily to return to her, as is here intimated; " or ever I was aware," that is, on a sudden, and in a surprising manner, my love and affection to my church broke out and discovered itself; which powerfully moved aud inclined me to make speedy haste unto her, and afford her all the assistance I could, as well as grant her my presence, which she was so desirous of: not that we are to suppose that any thing comes to Christ at unawares, or is done inadvertently by him; but this he says to show the strength of his love, and iu what a sudden and surprising manner it brake forth towards his church aud people. And in these words may be considered these three things:

I. What it was that put him upon this speedy return to his church; " my soul made me," &c.

II. In what manner this was effected, or what his soul made him to his church, iu his return to her; it made him " like the chariots of Amminadib."

III. Whose chariots these are which Christ's soul made him like unto, or set him upon; or rather, who the persons are to whom his soi;l made him as chariots.

I. In these words we have an account of what it was that moved him to, or put him upon this speedy return to his church; which was not any worth or worthiness, love or loveliness in her; it was not her grace, nor the exercise of it, considered in themselves, but his own soul that moved him to it; that is, that love and aff'ection which he bore in his own heart towards her; it was this that moved him first to undertake her cause, assume her nature, and die in her room and stead; aud it is this which causes him to manifest himself in a way of grace, and pay those love-visits to her, which he frequently does.

II. The manner in which this was efi"ected, or what his soul made him to his church and people, may be here also observed; it made him " like the chariots of Amminadib." 1. Like these chariots he moved swiftly to her: Christ is a " present help" to his people iu their time of need; he helps them, " and that right early;" he makes haste, and delays not to afford them his assistance; for which reason he is said to be as " a roe or a young hart, leaping upon the mountains, and skipping upon the hills," iu chap. ii. 8, 9. 2. He is like chariots to support, bear up, aud carry his people; he takes them up in his chariots of salvation, and carries them through all the troubles and difficulties of this life, safe to glory.

as he himself declares he will, iu Isa. xlvi. 3, 4. 3. He is as chariots to them, to protect and defend them from their enemies. That wliich chariots and horses are to others, that is Christ to them, and much more so; whilst " some trust in chariots, and others in horses, they trust iu the name of the Lord their God; who comes with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire," Isa. Ixvi. 15. 4. It may denote the majesty and glory in which he visited her; which, as it was an instance of his condescension, so it was putting an honour upon her; that one so great as he, who is the King of kings, and Lord of lords, should visit one so poor and mean as she.

III. It may also be considered whose chariots these are which Christ's soul made him like unto, or who the persons are to whom his soul made him as chariots. Some take Amminadib here to be the proper name of a person;I who perhaps was one of Solomon's chariot-drivers, and was famous in that way; was an artist in it, and who. Jehulike, drove on swiftly, and furiously; and therefore ( hrist, speedily returning to his church, compares himself thereunto. Though I rather think, witii R. Aben Exra, Jarchi, and others, that it should be considered as two words, thus, ammi, which signifies my people, and nadib, willing or princely; and so the words may be rendered, "the chariots of my willing or princely people."'" And this may be understood, either,

1st. Of angels, who are Christ's willing people; who are always ready to do his pleasure, obey his orders, and execute his commands with the utmost cheerfulness and alacrity imaginable; see Psalm ciii. 20, 21; and therefore, one of the petitions in that prayer, which Christ directed his disciples to, is, that God's will might " be done on earth, as it is in heaven." These are also the chariots of the Lord, as is manifest from Psalm Ixviii. 17, "The chariots of the Lord are twenty thousand, even thousands of angels. " These are made use of by him in a provideutial way, to execute his will, and do his pleasure: see Zech. vi. 1 — 5, and so they are in a way of grace; they are made use of by him to carry messages of grace to his people; for they are " all ministering spirits, sent forth to minister for them who shall be heirs of salvation." These are his chariots, which he sends out to bring his children home; in these Elijah was conducted, body and soul to glory; for the chariots and horses of fire, which carried him thither, were no other than angels, who appeared in such a form; by whom also Lazarus was carried into Abraham's bosom; and perhaps Christ might here make use of the ministry of angels, and lide in these chariots iu this discovery of himself to his church. Or else,

2ndly. It may be meant of the ministers of Christ; who preach Christ and his gospel freely;

" Jot by constraint, but willingly; not for filthy lucre, but of a ready mind." These may be called the chariots of the Lord; as Elijah, in 2 Kings ii. 12, is called the " chariot and horsemen of Israel:" and they may be called so, because they bear the name of Christ, and carry and spread his gospel throughout the world, and are his chariots to bring home souls unto him, as the trophies of his grace; see Isa. Ixvi. 20; and in which Christ frequently rides and shows himself unto his people. Though,

3rdly. I should rather think, that the people of Christ themselves are here intended, whom Christ is as chariots to; for so I think the words may very well be rendered, " or ever I was aware, my soul made me as chariots to my willing or princely people;" and so it points out the persons who shared in this instance of his grace: and these are said, in Psalm ex. 3, to be " a willing people in the day of his power;" and they may be called so, 1. Because they are made willing to part with sin. This God requires, but man is naturally loth to do it; for sin is a sweet morsel in his mouth; " he hides it under his tongue, he spares and forsakes it not, but keeps it still within his month;" but when tiie Spirit of God convinces him of the exceeding sinfulness of it, then what was before sweet, is now bitter; and what was delightful is now odious; and what his soul adored, it now abhors, and says, as in Hos. xiv. 8, with Ephraim, " What have I to do any more with idols?" 2. Because they are made willing to part with sinful companions. This is what God calls his people to; but is a thing that is not so easily complied with, until by mighty grace they are made willing to it; for it is no other than a forsaking a man's own people, and his father's house; besides a great deal of reproach is cast upon them for so doins -. for " he that departs from evil, maketh himself a prey;" but when the Spirit of God convinces the soul of the necessity of parting with such company, and the danger of continuing iu it; it is not only willing to do it, but also laments that it has been so long in it, saying, as in Psalm cxx. 5, 6, "Woe is me that I sojourn in Mesech, that I dwell in the tents of Kedar!" 3. Because they are made willing to part with their own righteousness; not in point of obedience, but iu point of dependence; not as ornamental to the Christian, but as constitutive of him; not as it glorifies God, but as it is made use of as a plea with him, either for grace here, or glory hereafter: again, not as it is a guard or fence against the reproaches of men, but as matter of boasting before God; not as it is agreeable to God's law, but as it is opposite to God's revealed method of justifying sinners by his Son's righteousness: but this, man is not naturally willing to; it goes against him to part with it, because this is most asireeatle to nature; it is his own offspring, the effect of great labour and toil, and what affords matter of boasting to him; but when the Spirit of God convinces him of the weakness and insuflBciency of it, and shows him the glory and fulness of Christ's righteousness; he then desires with the apostle Paul, Phil. iii. 9, to be " found in him, not having on his own righteousness, which is of the law, but that which is through the faith of Christ." 4. Because they are willing to be saved alone by Christ: man is naturally for bringing his own works, either as the sole cause of, or as partners with Christ, in salvation-work; but when souls are made to see the imperfection of these, and that salvation is only by Christ, and in no other, their language is, " Ashur shall not save us;" we desire to be saved no other way than by Christ; and therefore they say, with Job, chap. xiii. 15, 16,'" though he slay us, yet will we trust in him; he also shall be our Salvation." 5. Because they are as willing to serve Christ as they are to be saved by him; and this, not from fear of punishment, but from a principle of love; the love of Christ constrains them to it; nor do they perform it in a servile mercenary way, but freely; not as a task, but as a pleasure: for to them wisdom's " ways are ways of pleasantness, and her paths are paths of peace." 6. Because they are willing to bear the cross of Christ; this Christ requires of them, and this they readily and voluntarily submit unto: Christ's cross is to them preferable to crowns and kingdoms: with Moses, Heb. xi. 25, 26, they choose " rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season." Now to such a free and willmg people as these Christ makes himself as chariots.

But again the word may be rendered, " my princely people;" and such are the people of Christ; see Psalm cxiii. 7, 8, they are all princes, being the sons of a king; they are all heirs to a kingdom, have a crown of life, righteousness, and glory laid up for them, and a throne of glory prepared for them to inherit; they wear princely robes, enjoy princely fare, and have a princely equipage; the angels of the Lord attend them continually as their lifeguard. So the church is said to be a prince's daughter, in chap. vii. 1, and to her Christ here makeshimselfaschariots,andtakes her up along with him, that she might enjoy his delightful company, which she had so long sought after, and so much desired; which occasioned the daughters of Jerusalem, who had hitherto accompanied her in the search of him, to say, in the following words:

Verse 13. Return, return, 0 SJmlamite, return, return, that we may look upon thee: What will ye see in the Shulamite? As it were the company of two armies.

These words consist of two parts: