Exposition of the Whole Bible

havin}^ parcliased it with his own blood, and he alone is able to take care of it.

2. Feeding being applied to Christ, not only snpposes that he is a Shepherd, but also that he has a flock to feed; " He shall feed his flock like a shepherd," Isa. xl. 11. All the elect are Christ's flock, thej' are " his people, and the sheep of his pasTure;" the Father has given them to hira, and has i)ut them into his hands: he has also purchased iheni with his blood, and calls them by his grace: hence they know his voice, follow his steps, believe in hira, and therefore shall never perish, but have everlasting life. Which flock is, 1. A distinct one; it is distinguished from all others, by electing, redeeming, and eflHeacions grace; Christ's shet'p are distinct from the world's goats, and Satan's wolves in sheep's clothing, and will one day be separated and manifestly distinguished, not only from the open enemies of Christ, but also from all painted hypocrites, and carnal professors. 2. Though this flock is divided into many parts and branches, yet it is but one flock; for, as there are but " one fold and one shepherd," so there is but one flock uuder the care of this shepherd; though there arc many particuhv flocks or churclies here on earth, yet there is hut " oue general assembly and church of the first-born, whose names are written in heaven." 3. Tiiis is but a little flock; " Fear not, little flock," &c., Luke xii. 32. Christ's flock of sheep, are little and contemptible in the eyes of the world; and are low and mean in their own eyes; they are few in number, when compared with the world's goats, though when all appear together in glory, they will be a " great multitude, which no man can number." 4. It is called a flock of slaughter. Thus said the Father to the Son, " Feed the flock of the slaughter," and he replied, " I will feed the flock of the slaughter, even you, O poor of the flock," Zech. xi. 4—7; and it is so called, becnuse it is exposed to the cruelty and barbarity of open and avowed euemies, and to the raveniags of wolves in slieep's clothing; the saints, for the sake of Christ and his gospel, have been " killed all the day long, and accounted as sheep for the slaughter," Kom. viii. 36. 5. Nevertheless it is a beautiful flock, as the people of the Jews are cnlled in Jer. xiii. 20; the saints are beautiful in Clirist's eyes, being clothed with his spotless righteousness, washed in his precious blood, and sanctiticd by his Spiiit; therefore, however black they may be in their own eyes, or in the eyes of others, they are comely and delightful in the eyes of Ciirist.

3. This act of feeding, takes in and comprehends the whole work and business of a faithful shepherd towards his flock: all which Christ fully and exactly performs. 1. He knows them distinctly, and takes a particular account of them; he knows them so, that he can call them all by name: he knew them full well in his Father's gift of them to •hiin, aud so he did when he shed his precious blood for them; he knew distinctly all that he died for; and in effectual calling, he sets his mark, stamps his iniage^on_them, that it may also appear, both to themselves and others, to wliose flock they belong; he look a particular account of them, when the'Tatlier put them into his hands, and made them his care aud charge, an! they shall " again pass under the hands of him that tellcth them:" for he will take care that not one of them shall be lost, but shall be all safely folded in heaven. 2. He not only, as a shepherd, takes a particular account of his flock, but he also leads them out, goes before them, and they follow him; he leads them out of the barren pastures of sin, and leads them into the green pastures of his love and grace; he goes before them as an example to the flock, of love, meekness, humility, patience, &c., and they follow him, iu an observance of his ordinances, and in obedience to his commands, till he has safely conducted them to glory. 3. He protects ihe.n from all their enemies; Christ's flock is exposed unto, aud surrounded by many a roaring lion; ravenous wolves, and suarliug dogs stand ready to devour it, had they but as large a permission, and as Kood an opportunity as they desire; but as David defended his father's sheej) from the lion and the bear, so does Christ defend his; he has power enough to do it, and there is not wanting in him, either will, courage, or diligence. 4. He restores his sheep, when they have wandered and strayed from the fold; as it is natural for sheep to go astray, so it is common to Christ's sheep, not only before, but after conversion; " I have gone astray like a lost sheep," says David, Psal. cxix. 176. " Seek thy servant;" Christ does so, "wten his^ sheep go astray, he seeks every whsje uutil he has found them; when hejays them uijoa.. his shoulders, and brings them into his fold agaia, rejoicing; he^restpres their souls to their former life and liveliness, and " leads them iu the paths of righteousness, for his own name's sake." 5. He heals all their diseases; there are many diseases which sheep are liable to, aud therefore had need to be well looked after: so there are many diseases which Christ's sheep arc liable to, but they are all healed by hira; he binds up the broken heartedj_ strengthens the wealc, heals the sicTi and wounded; none ever die of their diseases; he is a sovereign, free, universal, and infallible Physician. 6. He watches over them in the night seasons, as the shepherds of Bethlehem did over their flocks; he watches over them night and day, in the dark and cloudy day, in the night of aftiiction, temptation, and desertion; he never leaves them, nor forsakes ihem. 7. In short, he makes all necessary provisions for them; so that they shall not, neither can they want any good thing; he takes care that they shall have the best of food, aud what is most suitable and proper for thein; he has all fulness of grace treasured up in hira, and he freely distributes it among them as they stand in need.

Having thus taken notice of what is supposed and' intended iu tliis act of feeding, I shall now consider

2ndly. " ^Yhnt Christ feeds his flock with," and that is, 1. "WTnPlHmself, who is "Jh«i B.i'cnd of Life," which bcins fed ii])on by faith, sii])ports and raaiiitains the life of God's cliildren; and such are the nature, virtue, and efficacy of it, that if a man eat thereof, he shall never hunger after the sinful pleasures of this life, so as he lias heretofore done; he shall also never die the second death, but shall lire spiritually here, and eternally with Christ hereafter. Christ's " flesh is meat indeed, and his blood i^driuk indeed;" and the believing soul tastes a sweetness therein, and receives nourishment from hence. Christ is the hidden manna, the food of the wilderness',' which faith lives upon, whilst travelling through it. O how richly are the saints fed, whose food is Christ himsell' I 2. He feeds them with the Gospel, the doctrines and promises of.-it; the doctrines of the Gospel are " the wholesome words of our Lord Jesus Christ," in which believers are nourished up; these are sweet to their taste, the joy and rejoicing of their hearts, and are esteemed by them more than their necessary food; the promises of the Gospel are " exceedingly great and precious;" faith often lives upon them; the whole Gospel furnishes the believer witli a variety of food; iu it are milk for babes and meat for strong men; there is what is suitable to the dispositions, tastes, and constitutions of all God's children. 3. He feeds them with the discoveries of his love and grace; he brings them into his " banqueting-house," and his " banner over them is love;" there he gives his best wine, and revives and refreshes their fainting and drooping souls with it; he not only feeds them with himself, " the Bread of Life," but he also sheds abroad his love in their hearts, which is " better than wine;" and thus, with both these from time to time, does he regale them; and in making such comfortable repasts for them, which they largely feed upon, they "■ grow stronger and stronger," until, at length they become perfect men in Christ Jesus, But,

Srdly, " How, after what manner, and by what means does Christ feed his flock?" This is the part of the church's request; for so the words may be read, " Tell me hovv thou feedest, and how thou makes! thy flocks to rest at noou.'= Now, Christ feeds his flock: L By his ministers, who are his under-shepherds, to whom he gives commissions to feed his flock, saying, as he did to Peter, John sxi. 15 — 17, " Feed my lambs, feed my sheep;" who receive food from Christ, the great Shepherd, and have suitable gifts and graces bestowed upon them, that they may feed souls " with knowledge and understanding," that is, with the doctrines of the Gospel; which is the food Christ would have his fed with, as has been

• nyin nS'K quomodo pascas, Tigurine version. So tlie Syriac version, and Jarchi, Vid..Yinswortli inloc. ' lude. uUi quarta sitim coeli collegcrit shown already. 2. He feeds them by his ordinances, which are " breasts of consolation" to his people, out of which they suck, and are satisfied. Christ oftentimes makes a feast for his jieople, in his ordinances, and bids them vielconie, and says, " Eat, 0 friends, yea, drink abundantly, O beloved;" and their faith feeds heartily upon " the goodness and fatness of his house." 3. He does all this by his Spirit: it is the Spirit of Christ tiiat takes Christ, and the things of Christ, and sets them before us, for faith to feed and live upon; it is he that applies the doctrines, and seals the |)romises of the Gospel to us; and it is he that sheds abroad the love of Christ in us; the ministry of the word, and the ordinances of the Gospel, are the means of feeding souls; but these would be dry breasts, and would fall short of satisfying and refreshing them, were they not attended with the Spirit of Christ.

4thly. The last enquiry is. Where does Christ feed? To this I answer, in the gai;deus, his several andjiajJicularr-Churches, according to chap^vi^ 2, " ily beloved is gone down into his gardeUj to the beds of spices, to feed in the gardens." "Would any, with the cliurch', know where Christ feeds? It is where his Gospel is powerfully preached, his ordinances purely administered, and the laws of his house faitiifully put in execution: this may tlTeiTsSPrra^' a direction to such enquiring souls, who would be glad to know where Christ feeds, that they may feed with him; let such seek after a Gospel ministry and sit under it; or a church in Gospel-order, and give up themselves unto it, to walk with the saints, in all the ordinances, and commands of Christ. So much for the first part of the request. It remains to be observed.

Secondly. That the church is also desirous to know where Christ " makes his flock to rest at noon;" and there was a great deal of reason for her to make such a request as this, for it was noon with her; the sun was in its meridian, in its full strength, and had looked upon her, as she declares in the former verse. Tlic allusion is to shepherds in hot couutries, leading their flocks to some shady place, where they may be sheltered from the scorching heat of the sun; which, as Virgil says, was at the fourth hour, or ten o'clock, two hours before noon.' We read of -Kpo^aria fxea-efiPpiaCwra, sheep nooning themselves, or lying down at noon, under a shade by a fountain asleep. s Some by noon understand the noon of the everlasting day of the saints' happiness aud felicity in heaven, where Christ feeds his elect with joys that will never end;■* " leads them to fountains of living water, wipes all tears from their eyes,' and gives them an everlasting rest from all their toil and labour; but I thiuk, by it we are rather to uuderstand, either, 1. The noon

of tcuiplatiou, vviiicli is soms;times vcr^y hot, lierne, 1 else, 3. By the voon ninj' be meant tlie noon of and yioleiitV, Sa'aii throws his fiery dart§, thick and iastj-i'.hicii oftentimes givelhe believer much uneasiness; he is " in iiea\'itiess through maiiifoJd tenifiti^itions;" but Christ nmkes him to lie down quietly, and rest safely; which he docs, either by sliadiug him from the violent heat thereof, or by suj)|)ortiiig hiin under it, or else by giving him deliverance from it. Christ has sweet restiiij:- piaees for his peoide, in the time of temptation, and would you know where and what (hey are? I answer, the fulness ai'.d all-sulCeiency of grace, which is in him, is what he makes a bclievimi soul sweetly to resfc iu, at such a time; when he is pleased to say nnto it, as he did to the apostle Paul, when iu such a case, " My grace is sufficient for thee;" such sweet resting-places, in times of temptation, are also his precious blood, which always speaks peace and pai'don, and is of an eternal eiricacy; his spotless righteousness, in which, as neilher law uor justice, so neither can Satan find any Haw: as likewise, his atoiiing sacrilice, by which he has effectually " put away sin, and ]>crfected for ever them that are sanctified;" and so is his advocateship and intm^ession, iu the discharge of which,- he pleads the b;'liever's cause, ans\vers3ll_^^tan^j;haxgcs and accusnUousjx^ibittd against him, and prays for him, "that his faith fail not;" moreover, the covenant of grace s another resting-place, which stands firm and sure, and the promises thereof are absolute, uncoudilional, and shall never fail. Ninv these are some of_UjiO-;£.SA'eet reyjju;- places, in wfilc]; t^hrist cauae.s h'sj>eo!)le lojie down and rest in thenoontir>!a..,af..tcm,ijtat.iau;..or,e!?5„ by- nooa ««iy be mCiUit, 2. The noon of aillictiou, which is sometimes very sharp and severe upon God's children: so that as Job says, chap. xsx. 30, " their skin is black upon them, and their bones are burnt with the heat thereof;" they have generally a large share of aOlictious iu this world; this sua oftentimes smites them very severely: but Christ has his resting-places for them, where he makes them lie down and rest, which are such as the world huow nothing of; he grants them his presence, and goes along with them, when they walk through the lire, or Ihrough the water, so that the one sliall not kindle upon them, nor the other overflow them; he puts underneath his everlasting arm?, aud supports them nuder all their trials; he makes their beds in their adliction, so that it becromes easy to them; he discovers his love and grace to t'.ieir souls, and gives them views of their interest iu him; he remembers his word of promise to them, on which he has caused them to hope; lets them see that all their afQictious are in love, that they are all working for their good, and when he thinks pro])er, he delivers them; and upon such pillows, and in such resting-places as these, does he cause his people to lie dovvi', where '' he gives his beloved siten," iu the noon-time i)f airiictipu -. Or persecution; and this, indeed, seems to bTtTie case of the church here; the sun of persecution had scorched her; and her " mother's children were ngry with her;" and therefore, being^iu distress and anguishofsoul, she desires to know untovvhat coaling and refreshing shades Christ used to lead his flock at such a time. ' It isan allusion to shepherds, as before observed, who, in those hot countries, used to lead their (locks in the heat of the day, vvhich is at noon, to some cool and shady place, where they might repose themselves and be preserved from the vehemence of the scorching sun.* Most of the Jewish writers' interpret it of the captivity of the people oflsrael, vvhich was a time of tribulation Fnd 'distress nnto them: the he_aj^of persecution seems chiefly, intended, which fiery trial oftentimes befals God's children; but Christ has his resLing;p]aees for them, at such a time, and under such a trial; he will " recompense tribulation to them that trouble his people," but to those that are troubled, thrit is, with iicrsecution, he will " give ugst^witlr us^" s£iv.5_^tluj, apostle, 2 Tiies^ 6, 7;. rest here, and rest hereafter; lie give liberty of soul when iu prison, and fills with an unspeakable joy, even when both tiieir goods and good names are spoiled, and taken away from tliem; he gives thein a peace under all the racks and tortures, cruelty and barbarity, (hat are exercised upon them by their enemies, which passeth cill understanding: they find such rest, saLisiaetion, and contentment in the person, blood, and righteousness of Christ, that they choose rather with Moses, " to suffer affliction with the people of God, than to enjoy the pleasures of siu, which are for a season," Ilcb. xi. 25.

Thirdlj'-T'TTre' arguments she makes use of to obtain her request, which are these, 1st. She argues from her strous love and affection to hmi^ " Tell me, thou whom my soul lovellT;" it is true these words may be considered as an endearing title which she gave to him; but yet they seem more strongly to express her singular esteem of him, and her sincere and unfeigned love and affection to him, than those usual titles,- my love, or wy beloved, do: which love of hers might be very well improved as an argument to obtain her request, thus: " O thou who art the great Shepherd of the sheep, tell me in what pastures thou art graciously pleased to feed thy flock, and to what cooling shades thou dost lead them, iu tiie heat of the day, to screen them from the scoA'chingsun. She who makes this humble request nnto thee, though mean and unworthy of thy notice, yet is one tiiat loves thee witli all her heart and soul; who, though of late, through the weakness and sinfulness of her own heart, and through the fear aud force of others, has stepped aside from thy commandments to the doctrines and traditions of men; yet, being made sensible of her weakness and fully llicrciu, cannot be easy to y'oU larijaui et R. Sol. Jarcln iu loc. ho Lyra.

roiitiouc among those false teachers aiul worshippnis; aacl therefore, from a real love to thy persoii, a respect to thiue ordinances, aud a regard to thy giory, humbly desires to be informed of these things." Now tliough the clmrch knew full well that her love to Christ could merit nothing, nor deserve a gracious answer from him; yet she was sensible that expressions of love were very pleasing to him, and therefore she takes this metliod. The nature, causes, and actings of a soul's love to Christ have beeu shown on ver. 3. 2udly. Slie argues and expostulates vvith him, ou the account of her pi'esent case, and what was likely to befal her, if he did not give her some speedy di reclions; " for why should I be'as one (bat turuelhaside_^by the flocks of thy companions?" There is much difficulty aud dilference in the rendering of the Hebrew word, which we translate " as oue that turueth aside j"** some render it " as one coverethherself,or is covered,"' eitheras an harlot:" so Tamar covered herself, which madeJudah tukeher to be an harlot, Gen. xxxviii. 14; or as a widow in mourning,^ it being the cusloraof mourners tocover themselves, Ezek. xxiv. 17, 22; and then the sense is, " "Why should I be suspected to be a u harlot, and looked upon as an unchaste woman, that has left her own husband to follow strangers; when thou who art theSeareherof hearts and Ttisjrof reins, kno west that I ljDveUieeJjj,iiuccxity.^41id are heartjiy desirous of following thee in thincpw.uways;" or else the sense is, '^VhTrsheuId I apjjcar in a widow's dress, and go mourning and sorrowing as if I liad no husband: 0 tdljiie where thou art, aqd wiiere I may enjoy thy presence, and be delighted willi thy company." Junius and TrsmcTfuis translate the woFds'niiis " ^Vb3?_shoj;ild.J..Le,aaai«ejlut spreadelh the tent wijjij^he flocks of thy companions?" and give this as the sense, " Why should 1? I would not, though but for a time, have any conversation with such persona, who pretend to be thy friends, and are not; I cannot bear it, my soul abhors and detests the thoughts of it, though, perhaps, through my weakness arid inCrmilies, 1 may do it; O therefore, tell me quickly, speedily, where thou feedest." Others render it " as oue that waudcrs about, declines, or turns aside bj the flocks of thy co.ii- Iiauions:"" this agrees with our xprsion: and from these words we may observ^ iK Tijat (here are some «ho would be the assocTaTes anTcoiiiyanions of Christ, who indeed are not: these wereno^teailOi.so, but usurped to tfi?uiselves an equal power sjud, authority with C'lrist; such are those whojiikt upon, them an arbitrary aud lordly government of Christ's flocic, who make and in\- pose laws on the consciences o! men, which Christ never es tab! islied.'anTwTiirtef.c^Tirocrrlucscoj^ to those which Christ taught^, and whiclL. are derogaTory"TO" hts honour and glory: such riv;ils with, and pretended companions of Christ, are, the ■ ope of liome, who exalts himself above all that is called God; Ariaus, who deny Christ's Divinity; Sociuians, thai 'appose his satisfaction; aud all self-justieiaries, that advance the doctrine of jusirfTcalioQ by w~6rks, in opposition (o justification by his imputed righteousness: but such Christ will not own as his friends, nor suffer to be his rivals aud companions; for as his owu arm brought sidvation to him, so the government is alone upon his shoulders, as he was alone in th.e purcliase and salvation of his flock, so he will be in the government and feeding of it; for hisgbry which arises from thence, he will not give to another. Christ never did, nor never will empower any to make new laws, nan>otn new doctrines for his church aud people.:^ 2. ijhese false and pretended frieuds and eompafnotis of Christ, who are no other than wolves in sheep's clothing, have their flocks. Heretics and false teachers, iu all ages, have had their followers, and sometimes large numbers have been drawn away after them; and this God sutlers in a judicial way: he gives men up to believe a lie, because they love not the truth; but having itcliiug ears, grow weary of it and want something new: also these are permitted to have their flocks by themselves, that Ciirist's little flock might be distinguished from them, and that those who are choseu, lovrd, and approved by God, might be made manifest; as also to animate and excite the faithful ministers of the Gospel to be constant and assiduous, bold and faithful (o preach _the doctrines of Christ, and to opj)c:se errors. / 3./Eeh'evers are very fearful, lest they should, "^d are very desirous that (hey might not, go aside from the ways of Christ; tlsey are jealous oftiieir own hearts, and are sensible that t!;cre is in (hem a pi'opeusity thereunto; they know that Satan uses all the crafty methods, aud lakes nil the opportunities he can to draw theoi sside, and corrupt their niindj " from the si.mplicily that is in Christ;" they arc appiized of their owu weakness, and know th.at they are not kept by their owu jjower, but that if they are left to themselves, they shall soon.divert to (■rooked paths; and the j)reseut case of the church also manifestly shows that God may, for a time, suffer his owu cliildren to be carried away with the error of the wicked; but when tliey are made sensible of it, they will be filled Vvith aa holv indignation against it, and make it their principal request at the throne of grace to be delivered o\it of it, and that their feet may be guided and directed in the paths of Christ: now those who are desirous that they may be kei); from turning aside unto, and joining with ihe flocks of f.Ise teachers, who vainly pretend to be the friends and companions of Christ, should aliJc

7. 3. ■" So Meroer in loo. = Vide Yulkut and iu lljL' Lord's iiilicritance, keep close to Christ's ways aud ordinances, and not believe every spirit, lut try them accordiuu; to the word of God, as the noble Bereans did; they should earnestly beg that the gospel which is preaciied unto them miglit effectually work in tliem, and make deep impressions upon them; so shall they not be " like childien tossed about with every wind of doctrine." But let us hear what directioos Christ himself gives to the church in the following words.

Verse 8. If thou know not, 0 thou fairest among women 1 go thy waxj forth hy the footsteps of the flock, and feed thy kids beside the shepherd's tents.

Some think? that these are the words of the chorus of virgins or daughters of Jerusalem, by whom she is called the " fairest among women," in chap. v. 2, and vi. 1; who here instruct and direct her where she might find and come at the sight of her beloved; but the note of R. Solomon Jarchi is much preferable, which is, that " this is the anstver of the shepherd;" for it was to him, and not to the virgins, that she made her application; nor were they capable of giving her any directions in this case, but rather stood in need of some from her, as is manifest in chap. iv. 9, and vi. 1. In this answer of Christ's unto the church, are these three things:

I. The commendation he gives her; " O thou' fairest among women!"

II. A supposition of her ignorance; " if thou know not."

I. Christ in these words gives the church an excellent commendation, " O thou fairest among women;" in what sense the church is fair and comely has been shown, on ver. 5; who, though bhick in herself, aud iu her own eyes, yet having Clirist's righteousness in-.puted to her, aud his grace wrougiit iu her, is fair aud comely: which couimeadation here, both in itself, and as it follows upon the account which she gave of hersell and state, in the preceding verses, may teach us the following things: 1. That the beauty of ihe church is very great aud exceedingly admired by Christ; as some raeu are eminent for their strength, courage, aud valour, so are some women for their beauty and co.neliness: and she being said to be " the fairest among women," shows that her beauty must be excellent and surpassing; as he is fairer in her eyes than all the sons, so she is fairer in his than all the daughters of Adam. 2. That believers are fairest iu Christ's eyes, when blackest in their own; she had asserted of herself, in ver. 5, that she was black; but here Christ says, that she was " tiie fairest among women." The humble believer that has low and mean tlioughts of himself, on the account of the corruption of his nature, the imperfection of his obedience, the weakness and insunicieucy of his righteousness, is much more esteemed and valued by Christ, than the proud, haughty, and vain-glorious Pharisee; an instance of this we have in Luke xviii. 13, 14. An humble soul is one that looks upon itself as the least of saints, and the chief of sinners; tiie countenance of such an one blushing at its sins and infirmities, is beautiful aud comely in the eyes of Christ, aud is a sight exceeding desirable to him; and therefore he says, iu chap. ii. 14, " Let me see thy countenance, let me hear thy voice, for sweet is thy voice, and thy countenance is comely." 3. That Clirist's thoughts of believers are not according to those which they have of themselves, nor according to those which the world entertains of them; he " seeth not as man seeth," neither doe3 he look upon, or judge according to the outward appearance: the believer oftentimes looks upon, and judges of himself, according to his indwelling corruptions, and the inward frames of his soul, and draws black conclusions against himself: the world looks upon the outward, mean, aud abject appearance of the saints, and so they become black and contemptible iu their eyes; but Christ views them in himself, aud in his own righteousness, and considers them iu all that glory in which he saw them iu the glass of his father's purposes and decrees, which glory he has fully resolved on, aud designed to bring them to the actual possession of; and on this account they appear exceeding fair aud beautiful in his eyes. 4. This excellent commendation of the cliurch given by Christ, shows his amazing aud unalterable love to her; he loved her now as well as ever; not withstanding all her blackness through sins aud suflerings, she was as fair in his eyes as ever, nay, surpassingly fair, fairer than all others; though she had been negligent of her duty, and had sinfully complied with false and superstitious worship, with the doctrines and traditions of men, and thereby wandered from Christ aud his ways, and knew not where he fed aud caused his flock to rest; yet upon her Qrst application to him, he gives her such a character, as expresses much love aud tenderness, as well as manifests a very great regard to her, iu directing and instructing of her: O matchless love 1 boundless grace!

II. Here is a supposition of her ignorance, " if thou know not:" which is not to be understood, either by way of hesitation or reprehension, as if Christ either doubted of her ignorance, or reproved her for it, but by way of inference from what she had suggested; for this particle if, is not always hypothetic or conditional, but is sometimes illative, see Phil. ii. 1, and thus the words may be rendered, " seeing thou knowest not," so Junius; or "because ihou knowest not;" and may be considered as a reason why Christ gave her the following direction and advice, and will lead us to observe these two things: 1. That believers may, in some measure, be ignorant of a p Sanct. in loc. and Psellus in ibid.

great many things ia this life; this life is a state of imperfection, both with respect to holiness and knowledge; the greatest believer knows but in part, and sees things but through a glass darkli/; he is ignorant of himself in a great measure, though he may know much of the plague of his own heart, of the corruptions and treachery of it, yet he does not know all; for the heart is " deceitful above all things, and desperately wicked, who can know it?" These words may be rendered from the Hebrew text, thus,i " If thou know not to thee, or, for thyself;" so Ainsworth; or, " if thou kaowest not thyself;" itis generally looked upon as a pleonasm, yet it may intend, not only the ignorance which was in herself, but also her ignorance of herself. Again, a believer may be in some measure ignorant of Christ and his Gospel; he may not so fully know his relation and union to him, and interest in him: many of those truths, which concern Christ's person, grace, and kingdom, may be but obscurely revealed unto liim; he may have but a small insight into them: though he may have been long in Christ's school, yet he may be but a babe in knowledge, and need to be taught " the first principles of the oracles of God;" our knowledge of these things at best is but imperfect, and when compared with. that which saints shall have in glory, is very dark and obscure: also believers sometimes may be at a very great loss to know where Christ feeds his church and people; and this has been the case of the saints, as it was the church here, in times of persecution, darkness, and superstition; they have not only been at a loss for his presence, but they have also been at a loss for his ordinances; they have not not only been ignorant where he was, but also they have not known where his gospel was preached in the power, and his ordinances administered in the purity of them. 2. That though Christ's people are ignorant of a great many things, and of such which, as one would think, they should not be ignorant of, but should make it their principal business to be acquainted with, yet Christ does not upbraid them with it; for " he has compassion on the ignorant, and on them that are out of the way;" as their merciful and faithful High -priest, he has atoned for their sins, both of ignorance and presumption; and as their prophet he instructs them by his word and Spirit, and " guides their feet in the way of peace;" and therefore the most ignorantsoul need not be discouraged from going to Christ for wisdom, counsel, anddirection; butklhimthat "lackcth wisdom, ask it of him who giveth liberally to all men, and upbraideth not, and it shall be given him," Jam. i. 6. III. Here is a direction which Christ gives her, in answer to her request, which consists of two parts; First, To " go forth by the footsteps of the flock." Secondly, to " feed her kids beside the shepherd's tents."

First. The first thing which Christ directs and advises her to, is, to " go her way forth by the footsteps of the flock." Some consider these words, not- as a direction to the church, but as spoken by way of resentment to lier. Christ, observing the church was growing uneasy under her trials and temptations, and, as it were, threatening that if he did not relieve her, she would join herself to the flocks of his companions; being ignorant, both of her own beauty, which she had received from him, and of that relation which she stood in to him; as also, that she must expect to meet with more troubles, temptations, and trials with him and for him; Christ, I say, observing and resenting thisfroward temper of hers, and the ignorance that was in her, bids her be gone from his presence, and follow the sfeps of those flocks which she had mentioned, and see what would be the consequence of it, and whether she would find her account in it or no; and " feed her kiJs," that is, give a loose to, and indulge her carnal lusts and corruptions among those jjersons whom she seemed to have an inclination to: but they seem rather to be spoken by way of direction than resentment; and there are some, who, thoHgh they look upon the words as a direction of Christ to the church, yet by " the footsteps of the flock," understand the paths and ways of those sheep and shepherds, among whom she was, and by whom she was in danger of being carried away, and read the words thus, " Go out of those footsteps of the flock,'" so Junius and Tremellius. But though, no doubt, the chiir>:li is here directed and exhorted to depart from the ways of sin, to leave all superstition and idolatry, and come out from among false worshippers; yet I cannot but think that the " footsteps of the flock " are the rule and n^ark by which she was to go, and keep her eye upon, in finding Christ: and it may be enquired, 1st. What is meant by " tbe flock." 2ndly. What by " the footsteps" of it, by, and in which the church was to go.

1st; What is meant by " the flock;" and by it we are to understand, the flock wiiich the Father has committed into the hands of Clirist, which he has purchased with his own blood, and continuilly feeds like a shepherd; this is called a flock in the singular number, in opposition to the numerous flocks of those other shepherds mentioned in ver. 7: for as there is but one shepherd, who is Christ, so there is but one flock, which is the church; of which flock I liave given a more large account on the former verse.

2ndly. By " the footsteps of the flock," are meant the ways and ordinances in which saints by faith walk, in obedience to Christ Jesus; he has left us an example that we should follow his steps; so far as believers walk therein, we should follow and walk in the steps of the same faith which they have done, aud iu so doing, may, and in loc. ' Egrederd avistigiisillisgregis; but then it should have been upi-O and not '3pi-2.

sliiill liiid (lie presence of Christ Jesus. From whence may be observed, 1. That we liave no resteoii to expect a new gospel or new orcinauccs; but we should enquire for the good old way, uliich the saints in all ages iiavc trodden; no new lights nor new revelations, that have no foundation in the word of God, are to be regarded by us; for " we bave a more sure word of prophecy, to wliicb we do well if we take beed." Christ bas in his vvorJ established the order of his churches, lixeJ the ordinances thereof, till bis second coining, and mariced out thepaths in vvhiebbe would bave bis people walk; and these are the footsteps of tlic Hook, which saints in all ages should go by. 2. That the faith and obedience of God's children, as to tbe substance of them, bave been the saine iu all ages: There is but "one faith, one Lord, one baptism;" the object of faith bas been always tbe same; so bave the Spirit and Author of faith, and also the grace itself, as to its nature and actings; there has been but one Lord, who ^bas established bnvs aud ordinances, bas a pQwer to require obedience, aud to whom, in all ages, it has been given by his saints, both in a way of doing and suiferiug. 3. That the practices of former saints, both as to their faith and obedience, are to be imitated by us: see Hcb. vi. 12, and xiii. 7; but al#avs with this limitation, given by the apostle Paul, " Be ye followers of me, even as I also am ofChtiet," 1 Cor. xi. 1; and indeed, no farther should we follow the most eminent sainis, for faith and holiness, than as tliey have trodden in those stepswhich Christ has marked out for them and us. 4. In so doing, we may expect to have our souls fed and nourished, as theirs were, aud to enjoy the presence of Christ, as tlicy did; for though our faith and obedience deserve none of all this, yet in uaiking iu Christ's ways, we have most reason to expect it, being eucoiiraged both by Christ's promises, and by tliose many instances and clouds of witnesses that have gone before us. The Targum and R. Sol. Jarchi, understand this part of tbe direction, of die righteous, in whose steps those that come after should tread.

Secondly. The other jjart of t!ie direction is, to feed her kids beside the s'lepherds' tents. It was common in the eastern countries, as Fhilo says of tbe Arabs,' not for men only to keep flocks, but women also and young \irgins; of women keeping flocks see Gen. xxxix. 2, Exod. ii. IG; the sane Jusephus says of the Troglodites," and it was an early custom for sbeplierds to bave teuts where they fed their flocks: they were so early as the days of Jahal, who was tlie inventor of them. Gen. iv. 20. Hence the Arahian sbeplierds, who dwelt in tents, and moved them from place to place for tl-«sake^ pasturage, were called ScenUes; and

1st. By shepherds may be nuaiit such who are called the. companians of Clirist in ver. 7 \''' wlio only bad the appearance of shephcixls, but were inwardly ravenous wolves: the words may be rendered, "Feed thy kids above the shepherds' tents, or above tbe tents of other shepherds;" so R, Aben Ezra and Junius; that is, go beyond their tents, and do not pitch tliine where theirs are, but carry thy kids farther, into oilier pastures, aud feed them with better aud mire wholesome food than they can give: or else by them, may be meant tbe ministers of the Gospel, who are Chfist's under-sheplierds, whose business is to feed Christ's sheep and lambs, with the soul-refreshing doctrines of the everlasting Gospel; who receive their commission from Christ to feed the ftock, are furnished with abilities from him for that work, and must give an account unto him; and by, or near the tents of these sbejiherds,^ the church is directed to feed her kids. 2. By the tents of these shepherds, may be meaut those iilaees of divine worship, where the ministers of Christ usually preach his Gospel, and administer bis ordinances; which tents or tabernacles are amiable and lovely to believers: tbe Jewish writers generally understand them of their schools or synagogues.^ It is an alhvsion to shepherds' tents, which are usually pitched where they feed their flocks. 3. By kids may be n;eAut young converts, who, though they are desirous of the sincere milkof the word, that they may grow thereby, yet are but weak in faitli, and bave but a small degree of knowledge; and therefore should be near the shepherds' tents, thit they may be under their immediate care and inspeetioii; as Christ himself has the strongest affection for these, and takes a special care of them, as in Isa. xl. 11; so he would have his ministers and churches be particularly careful and tender of them: these kids R. Aben Ezra calls n20« 'rip oMyoTTicrTovi, " persons of little faith;" the very character which Christ gives of his disciples,?.Iatt. vi. 30; young converts are not only called kids, because of their faith and knowledge; but kids being young goats, lascivious, and of an ill smell,' may iiitimate, that notwithstanding the iirace which is vvrought in them at conversion, yet there still re:nains sin and corruption in them, disagreeable to themselves and others; as also, that being called by divine grace out of the world, aud having separated t'roiu the men of it, they did mele olere, smell ill, and were become abominable and couteniptible to tiiem; aud thcrei^ore needed much refreshment aud eueouragemeut from the church aud ministers, that they might net be discouraged and east dowu at their own corruptions, nor at the frjwns and reproaches of the world. This direction to the church, to feed her kids beside the shepherds' tents, where the Gospel was preached by Christ's ministers, shows the uecessitv