Song of Songs 3

In this chapter an account is given of an adventure of the church in quest of her beloved; of the time when, and jjlacts where, and the persons ol whom she sought him: and of tier success upon the whole; with a charge she giive to the daughters of Jerusalem, verse 1 — 5, by whom she is commended.. ver.se 0; and then Christ her beloved is described by her; by his bed. and the guard about it, verse 7,8; by the chariot lie rode in, verse 9, 10; and by the crown he wore on his coronation-day; to which sight the daughters of Ziou are invited, verse 1 1.

Verse 1. By night on my bed I sought him

whom my soul loveih; I sought him, but I

foimd him not.

FiiOM hence it appears, that the day was not as

yet broken, which the church had mentioned in

“Plin. 1. 2. c. 47. Aristot. Troblems. 25. c. 4. Adspirant aurxiu noctera. Virg. iEneid. 7. v. 8.

the last verse of the preceding chapter; but that the night was still upon her, even the night of Jewish darkness, when the shadows of the ceremonial law were stretched out upon her; yet having some small knowledge of Christ by types and prophecies, which had raised in her a desire of knowing more of him, as well as filled her with love to him, she sought after him; which at present was not attended with success, it not being his will as yet to appear to her in that manner she was desirous of: though indued the words may be taken in a more large and comprehensive sense; and may represent the state and condition of the church of Christ, and all true believers, in all ages of the world, at one time or another; and in them may be observed,

I. The church’s case, which was the absence of her beloved. *

II. How she behaved herself under it, or what she did in order to remove it; “she sought him.” And, 1st. The person whom she sought is described; “him whom my soul loveih.”

2udly. The place where she sought him is
mentioned; “on my bed.” 3rdly. The time
when; “by night.” 4thly. The success she
had in seeking; “but I found him not.”

I. The church’s case here appears to be, absence of her beloved; which is not only manifest from her seeking of him, though that clearly shows that he was absent from her, but also from the time in which she sought him, which was by night; for as Christ’s presence makes the believer’s day, so his absence maks it night with them ;- as well as from the place where she sought him, and that is, upon her bed; which shows that she was in a sleepy, slothful, and secure frame of spirit, which is never attended with a lively sense and feeling of Christ’s gracious presence. Now from this being the church’s case, we may observe, 1. That the change of a believer’s frame is often very sudden; not only their frames are changeable, but they are often changed: it was not long since that the church was in the banqueting-house with Christ, and there had her fill of love, and was sweetly refreshed with his gracious presence: and though she fell into a relapse of dulness and sleepiness, yet he in love visits her again, and recovers her out of it; insomuch that she became so lively in the exercise of her faith, that she could claim her interest in him, and relation to him, aad say, “My beloved is mine, and I am his;” and yet now she is at a loss for him, and knows not where he is; she is grown dull and sleepy, carnal and secure, and he withdraws himself from her; so that a believer can sometimes say, as the Psalmist did. Psalm xxx. 7, “I-ord, by thy favour thou hast made my mountain to stand strcng;’ and perhaps immediately, nay, almost at the very same time complain,” thou didst hide thy face.

Tanchuma in Yalkut in loc.

SONQ or SONGS. and I was troubled.” 2. That Christ absents himself from his own church and people; he “hides his face from the house of Jacob,” from his own flesh and blood, from his love, his bride, and spouse; which he does both for her good, and for the advancement of his glory: though Christ’s absence is very uncomfortable and disquieting to his people, they cannot tell how to. bear it, especially when they are sensible of it; for sometimes they are not, but are attended with sleepiness, carelessness, and security; he is gone from them, and they are not aware of it, and therefore are uncoucerucd about it, until such time as they are awakened by him, and then they are made sensible that lie is withdrawn from them: not but that Christ is always present with his church in some sense, though they have not always the comfortable sense of it upon their souls. 3. That Christ’s absence does not dissolve that covenant-interest and union whivh his people have in him with him; though there may be a distance as to communion, yet there is a nearness as to union; she was his, and he was her.«, now as much as ever, though absent from her; neither did it destroy that love and affection which she had in her heart towards him; for still it is “him whom her soul loveth,” though she could not see him nor hear of him.

II. What the church did in this case, comes next to be considered: she sought him; which shows that she was sensible that he was gone from her. Believers are sometimes like Samson, they wist or know “not that the Lord is departed from”

seeking of Christ here; where may be observed,

1st. The description of the person whom she sought; “him whom her soul loved:” which shows not only the reality and sincerity of her love to Christ, whom she loved “with all her heart and soul, as appears from her retaining an affection for him, even when in the worst of frames, and when he was departed from her; for nothing could separate her from the love of Christ; all the waters of afflictions, temptations, desertions, &c., could not extinguish that flame of love that was kindled in her soul: I say, it not only shows the heartiness and reality of her love to Christ, but also that she sought him from a principle of love, and not with sinister ends and views; she sought him because she loved him, and she loved him “because he lii-st loved her;” and this is an indication that she was not wholly forsaken by him; seeing this grace of love was in her soul, and maintained there by a secret and invisible hand, nay, brought iato act and exercise in some measure.

2udly, The place where she sought him is also mentioned, and that is, on her bed: by which we are not to understand the temple, nor the church of Christ, and the public ordinances thereof; for had she sought there, she had sought aright; besides, these seem to be intended in the following verse, by “the streets and broad places” of the city; this bed is distinguished both from that mentioned in chap. i. 16, and also from that in chap. iii. 7; in the former of which places it is

of it: perhaps she had slept quietly for some time, imagining that her beloved was with her, but finding herself mistaken, seeks for him: and fiom hence it also appears, that she saw her need of Christ’s presence, had a value for it, and was in hopes of enjoying it again, othcruise she would never have sought for him. Now Christ’s presence, when lost, should be sought after. 1. Timely, or “while he may be Itiund,” as Isaiah says, chap. Iv. 6; for otherwise, by missing an opportunity, as Thomas did, he may be gone, as he was in chap. V. 6, when the church opened to him. 2. With our whole hearts; not feignedly or hypocritically, as some did, of whom complaint is made in Isa. lviii. 2; nor with worldly ends and views; not for loaves, as some of Christ’s followers did. 3. Fervently, and not in a careless and negligent manner; as it may be the church did here, and therefore did not immediately succeed. 4. With care, diligence, and constancy, until he is found, as the church did afterwards, in ver. 2, 3, 4. 5. In proper places, as well as at proper times; as in the church of Christ, and in the public ordinances of the gospel, as well as privately in the closet, by prayer, meditation, and reading; and such seekers as these are most likely to meet with success. Bat it will be proper to consider moie particularly the

them; but it seems that the church was apprised called “our bed,” Christ having a joint property

in it; and in the latter it is said to be his bed. Christ being the only maker and principal owner of it: but this bed is said to be hers, “by night on my bed;” which was purely her own, and where she was without the presence of Christ, who was justly displeased with her for being there: moreover a different word is here used than what is in either of those places. Some* by it understand the bed of contemplation; the bed being a proper jilace, as the night is a proper time, to have the thoughts composed in meditation; see Psalm iv. 4; but it seems rather to intend a bed of affliction, sorrow, and tribulation, which she was cast into, in which she sought the Lord, as it is usual with persons in such a condition; see Rev. ii. 22, Hos. v. 15. Though I should choose to understand it of a bed of carnal ease and security, upon which she was fallen; and seems to be expressive of the manner in which she sought him, which was in a cold, lazy, lukewarm, and formal way, rather than of the place where.

3rdly. The time when she sought him, and that is, “by night;” w hich shows, that it was either a time of great affliction with her; or else, of darkness and desertion; this is manifest enough; as also, that she was very uneasy and restless in her present condition, being brought in somemea-Greg. Nyssen. in Cant. Homil. 6.

sure to a sense of it; and that she had an exceeding great love for Christ, seeing, that at a time when others were taking their rest, she was seeking for him. In the Hebrew text the word is in the plural number, and may be rendered, by nights-^ that it is one night after another successively, “1 sought him;” but to no purpose; and so it may be expressive of her diligence and constancy in seeking, as well as of her condition when she sought.

4thly. The success she met with is here related, “1 found him not;” either, because she did not seek him aright, as James says, chap. iv. 3, “Ye ask and receive not, because ye ask amiss;” so she sought and found not, because she sought amiss, in a cold and lifeless way and manner; Christ would not be found in such a way of seeking: or else it was the will of Christ to be absent for a time, and not manifest himself upon first seeking; not for want of love to her, nor because he was regardless of her, but to exercise her grace, try her faith and patience, and to make her more earnest and diligent in her search: as also that she might prize him the more when she had him, as well as be more careful to retain him; which had the desired effect upon her, as appears from ver. 4.

Verse 2. I will rise now, and go about the city, in the streets, and in the hroad ways; I will seek him whom my soul loveth: I sought him, hut 1 found him not.

The church, finding that the former methods she had taken were not attended with success, consults others, being sensible that she was wrong before, which she resolves to pursue without any more delay. In these words we have,

I. The church’s resolution, which consists of three parts: 1st. To “rise now,” immediately. 2ndly. To “go al-out the city.” Brdly. To “seek Christ in the streets and broad ways “thereof.”

II. Her performance of this resolution; “I sought him.”

III. Her success in it, which was as before; “but I found him not.”

I. Here is the resolution of the church, to take other methods than what she had done before, in order to find her absent beloved; which shows, not only that she was sensible that she had taken some wrong ones before; and that no good was to be obtained that way, for Christ would not be found in such a way of seeking him, as upon the bed; but also, that her former disappointment had not discouraged her from pursuing her search of him; nay, it had made her more lively and active, zealous and vigorous in it, as appears from this new resolution of hers, and her putting it into practice; which consists of the three following things.

1st. She resolves now to rise, that is, from her bed of sloth and carnal ease, and to appear more

vigorous; and that now, without any more delay; for resolutions are not to be breathed upon: no time should be allowed them but the present; we should immediately proceed to the performance of them, otherwise fiesh and blood, which are too often consulted in such cases, will find many ways to elude them; but these, as they are not to be made in our own strength, so neither are we to expect the performance of them by it; but, however, the church resolving to quit her bed, and forego her own carnal ease and pleasure in search of Christ, and that she might enjoy his presence and company, not only shows the exceeding greatness of her love to him, and the reality and sincerity of it, but also the uneasiness of her soul, and the distress of mind she was in; she could not be easy and contented without him, and therefore resolves to seek until she found him.

2ndly. She not only resolves to rise, and that directly, but also to “go about the city.” Her design in rising, was not to seek him in a superficial manner, but search the city, the streets thereof, and thus seek him whom her soul loved. By city is here meant the church of God, which is requently called so in scripture; see Psalm lxxxvii. 3, Heb. xii. 22, 23; and no doubt but here is a regard had to the city of Jerusalem, by which name the church often goes, and to which it is frequently compared in scripture; but why it is so, will be shown on chap. vi. 4, and therefore I shall only at present show in what sense and for what reasons the church may be said to be a city, which are as follows: 1. Cities beinglarge and populous, and having in them great and spacious buildings, are generally built where there is good foundation: the church of God is a city that is well founded; for “the Lord himself hath founded Zion,” and the foundation which he has laid there is a sure one; and that is Christ himself, who is able to support the whole building, and will never fail; for he is that Rock upon which his church being built, “the gates of hell cannot prevail against it.” 2. Cities are commonly delightfully situated, upon an eminence, in a good air, and by a pleasant river: the church of God is “beautiful for situation;” it stands upon rising ground; this “mountain of the Lord’s house is established upon the top of the mountains •,” it is in a good air, and is comfortably fanned with the gentle and refreshing breezes of the blessed Spirit; it is situated by a pleasant river, even the river of God’s bouudless love and grace, “the streams wheiTof make glad this city of our God.” 3. In cities are usually fine, large, and magnificent buildings: the church is God’s architecture; it is not of this building, and therefore must needs be well built; every believer is a temple, and that a temple of the Holy Ghost’s; there is a great deal of glory, beauty, and excellency in these buildings, asvvell as strength and firmness; see Isa. liv. 11, 12, Rev. xxi. 10,

ni,”ba ei, mfiLV, Sept. pernoctes, V. L. .Tunius and Tremellius, Kscator; in noctibus, Pagninus, Montanus, Tigurine version, Marckius, Michaelis.

11, 12, 18, 21. 4. Cities are very populous and numerous; there are a great many inhabitants in them; so is the church of God: it is true, it is called but a liitle flock, when compared with the world, but yet considered by itself, it is very large and numerous; John saw at once, after he had beheld the forty and four thousand, “a great multitude, which no man could number,” and that of such who belonged to Christ, and were saved by him; and so will the church, even on earth, appear very numerous; when those prophecies are fulfilled, which you may read in Isa. xlix. 10, 20, and Ix. 4 — 8. 5. In cities, as there are large numbers of inhabitants, so there is a diversity of them, as rich and poor, good and bad; in Christ’s church here on earth, there is a very great difference of its members; some have greater gifts, and more grace than others have; some are more public-spirited than others, and so of greater usefulness; some are real and hearty believers, others are only painted hypocrites; for there has been always tares among Christ’s wheat, wolves and goats among his sheep, and some who have had a name and place in this city, whose names were never “written among the living in Jerusalem.” 6. lu well regulated cities there is a good order and decorum kept; there are good laws made, and proper officers appointed to put them in execution; as well as a good watch and guard provided for the security of the inhabitants: in the church of God, there are good and wholesome laws enacted by the great Legislator, which concern the admission of persons into this city, their behaviour whilst in it, and their removal from it if disagreeble; and these are preferable to all others, not only because God is the author of them, but also, because they are written upon the hearts of all those who are true citizens, according to that promise, Jer. xxxi. 33, “I will put my law in their inward parts, and write it in their hearts;” moreover, here are proper officers appointedjsuch as ministers of the gospel, who are to see that these laws are carefully observed and exactly complied with; who also bear the character of watchmen in the next verse, being set as well for the defence of the church, as to give direction and instruction to her. 7. In cities there are peculiar privileges which belong to the citizens thereof; and so there are in the church of God: all, who are Christ’s freemen, and are “fellow citizens of the saints,” have a right to all the ordinances of the gospel, to all the privileges and immunities of Christ’s house: they shall never be arrested by justice, nor be brought into a state of condemnation; nor is it possible for them ever to lose their freedom.

Now her “going about the city,” is, 1. Expressive of her diligence and industry in seeking Christ; she lost no opportunity; she sought in all other places, aswellasi n the open streets, wherever she though the might be fonnd,or there was any pro-

‘Audaccm faciebat amor, Ovid. Metamori)h. 1. 4. fab. 4. * Vid. Sanct. in loc. and Ambros. in ibid.

babilityofhearing of him. (2.) It shows thepainsshe took, as well as the diligence she used in seeking; for it must be very painful and laborious to go round about or all over a city, especially a large one, such an one as Jerusalem was, to which the allusion is here made; her search was as sorrowful and as fatiguing, as that of Joseph and Mary, who, after three days search, in their company, among their kindred, and about the city, at length found Christ in the temple: but all this toil and labour she regarded not, so she could but find him whom her soul loved. (3.) This being done in the night, which was an unseasonable time to walk about the city in, especially for women, is a farther indication of the strength of her aflection to him, in that she did not value the reproach that might attend her. (4.) She not only ran the risk of reproach and scandal, but also of danger and mischief, which the night-season exposed her to, and which she experienced in chap, v. 7; but being fired with love and fearless of danger,*^ she puts all to the hazard, regarding no inconveniences that might ensue; for her heart was so set upon finding Christ, that she was resolved to try all ways, whatever she suffered in the experiment.

3rdly. She resolves to seek “him in the streets and broad ways;” where we have, 1. ‘Ihe person whom she was resolved to seek described, him “whom my soul loveth;” which is the character she gives of him in the former verse; and shows that her love to him was still the same, was not abated, though she had been disappointed of finding him; nay, that it was rather increased, and therefore she repeats this over and over, as not knowing how to speak of him any other way. 2. The particular places in the city, where she resolved to seek him, “in the streets and in the broad ways;” by which we are not to understand places’* where worldly business is transacted, and to which crowds of peo; le flock for the same purpose, as the court, the market-place, or the exchange; for Christ is not found there; worldly employments, especially when immoderately pursued, rather draw souls from him thau bring them near to him: nor are the books, writings, nd tenets of the Gentile philosophers here iuiended; for she could not expect to find him there, where he was never known or heard of: but by them we are to understand, either the Jewish synagogues, where prayer was wont to be made, and the word of God preached, there being a probability of finding him there; or rather, the public ordinances of the gospel, which are the “streets and broad ways of this city,” the church, in which Christ walks, and often shows himself to his people; and in seeking him here, she sought aright; though, for reasons hereafter to be mentioned, she did not meet with immediate success. But these phrases may in general intend the diligence and

exqiiisiteneas of her search, as in Jer. v. 1. So some cities are described as having broad ways in them, as Troy*^ and Athens.^

II. She gives an account of her performance of this resolution; I sought him, says she •. she not only resolved upon it; but also did it; nay, she no sooner said it but likewise did it. Resolutions, without putting them in practice, avail little; and unless they are made in the strength of Christ, and are performed by the same, arc never performed, neither aright, nor to any good purpose; but this of hers was quickly performed; she was soon enabled to set about it, being assisted by divine grace, and not left to cumsuU with “flesh and blood.”

III. Her success is also mentioned by her; “but I found him not:” which she seems to take notice of with much sorrow andcoucern; that though she had such an earnest desire after, so strong an affection for, and had been so diligent in her search of him, had spared no pains, and had run all risks of losing her good name, and of being exposed to danger, and yet he would not show himself to her; she could not get sight of, nor hear any tidings concerning him; and this still shows that strong was her love; for had she not dearly loved him, she would not have been so much concerned at her disappointment in not finding him. And now this was, 1. To chastise her for her former negligence in duty, and for her indulging herself in carnal ease and security; for he seems resolved, that as she had lost him through her ease, she should not find him vvitliout trouble; for we are not to suppose that he resented her present way of seeking, nor her present behaviour to him, which seems very agreeable; but this he does to show Low much he was affronted with her former carriage. 2. To exercise her faith, and try her patience: thus when the apostle Paul, 2 Cor. xii. 8, 9, was sorely buffeted by Satan, he “besought the Lord thrice that he might depart from him;” but all the answer he could for the present obtain, was, “my grace is sufficient for thee.” 3. To show that even means themselves, though they are to bo used, are not to be depended on; these cannot help souls to a sight of Christ, unless he is pleased in them to reveal himself; for “when he hideth his face, who then can behold him?” yet nevertheless, they are to be carefully observed and diligently used by us.

Verse 3. The watulimen that go about the cldj found me: to whom I said. Saw ye him whom my soul loveth?

The church continues to give an account of her adventure, and what befel her when in the streets and broad ways of the city; as how she was found by the watchmen, whose business is to take up and examine persons that they meet with in the

f noXit ci/prayuia, Homer. Iliad 2. V. 29, 60, 14!, .?29. and 14. v. 8<3. Odyss. 22. v. 230. Ibid.’

Odyss. 7. V. 80. h Foliot anfl Sanct. in loc.

night; of whom she inquires after her lost spouse, but for the present can have no tidings of him. In these words we shall,

I. Inquire who are meant by “the watchmen.”

II. What by their “finding” of her.

III. Consider the question proposed by her to them; “Saw ye him whom my soul loveth?”

IV. Show why no answer is mentioned, as
returned to this question.

I. It will be proper to inquire who are meant by the watchmen here; and by them we are not to understand angels, as some;’’ though these are thought to be called watchers, in Dan. iv. 13, 17; and are the saints’ life-guards, attend upon their persons, watch over them, and encamp about them: nor the princes and great men of the world, who have the care and government o[ kingdoms, provinces, and cities; but are ignorant of Christ, and know not the “Lord of glory,” as others:’ nor false teachers,’’ who are called, Isa. lvi. 10, “blind watchmen, lumb dogs that cannot bark:” but rather, the true ministers of the Gospel; the prophets under the Old Testament, and the apostles and faithful teachers under the New, who frequently bear the title of watchmen in scripture; see Tsa. lii. 8, and lxii. 6, Ezek. sxxiii. 7. The Jewish writers’ interpret these words of Moses and Aaron with the Levites, who kept the watch of the tabernacle. The ministers of the Gospel are called watchmen, either in allusion to shepherds, who watch over their flock by night, Luke ii. 8; or else, to watchmen in cities, as here; and their work may be considered, I. With regard to themselves; they are to watch over themselves as well as others; they are to watch over their conversations, that they be as become the Gospel they preach, and so that they may give no ill examples to others, nor cause the ways and doctrines oi Christ to be evil spoken of, and render their ministry useless; they are to watch over their doctrines, and take heed that they be agreeable to the oracles of God; and they delivered nothing but the “wholesome words of Christ Jesns,” and such as may be for the edifying of their hearers, and suitable to the cases of souls; they are to watch all opportunities to preach this gospel, as the apostle says, 2 Tim. iv, 2, to “be instant in season and out of season;” and then they are to watch and observe the success of it, and how it is blessed and made useful to souls: moreover they ought to have a very great guard upon themselves; for if the enemy can but surprise, decoy, or corrupt them, it turns much to his advantage. Now ministtrs of the Gospel should take heed to themselves, lest they fall asleep, or grow careless and indifferent in the work of the Lord; or are diverted from it through the frowns or flatteries of the world; or be corrupted with errois and false doctrines; for these things

‘Diodat. in loc. “^ Mercer, in ver. 4.

‘Targum, B. Sol. Jarahi, and R. Aben Ezra in loc. So Lyra.

tend much to the ruin of Christ’s kiugJom and interest.

2. With regard to others, their work is, 1. To give the time of night, as in Isa. xxi. 11, 12; the question is put, “Watchman, what of the night? “Watchman, what of the night?” the answer is, “the morning cometh, and also the night.” Sometimes it is night with the church; she is fallen asleep upon a bed of security: the wise virgins sleep as well as the foolish; it is then the work of ministers to give the time of the night, to apprize the church what a condition she is in, and to enddavour to awake her out of it -. though sometimes the ministers, the watchmen, are asleep, as well as the churches, and know not what time of the night it is, which is a dreadful case; and then are the churches of Christ in a poor plight and condition indeed. 3. Their work is to give notice of approaching danger; they are to give notice of the danger that sinners are in, who are walking in the broad road to destruction; and also the danger that churches may be in through errors and heresies springing up among them, as well as by iodulging themselves in any vicious practices, which they are severely to check and reprehend. Now this work requires vigilance, prudence, courage, and faithfulness; and also shows the necessity and usefulness of the public ministry, which can no moi’e be dispensed with than watchmen in a city: and likewise what care the Lord has of his churches, in placing such officers in them, as well as the awfulness of the work they are concerned in; for if the watchman does not discharge his duty, the blood of those he has to do with will be required of him. These watchmen are farther described by their “going about the city:” by the city, we are to understand the church of God, as in the former verse: and their “going about” it, is mentioned to distinguish them from those that were upon the walls, who kept their stands, and did not stir from their places; and also to show their proper work and business, which, as it appears from hence, they are diligent in; and so it proves tliein to be true watchmen and faithful ministers of the Gospel, who, in imitation of Christ their Lord and Master, go about doing good to the souls of men.

II. Being thus in the discharge of their duty and using diligence therein, they found lire church; which is the nest thing to be inquired into: they found me; that is, they fell upon the subject of my case and condition in their sermons, and exactly took notice of and spoke to my case, as if somebody had told them of it beforehand, and as if they had particularly designed me above all the rest of their audience; which shows the power of the word, and its piercing and penetrating nature; it often finds out particular sinners in a congregation, and points out their particular sins unto them; it searches into the inward recesses of their hearts, brings secret sins to light, sets them in order before them, and brings them to an open and ingenuous confession of them; likewise it finds and points out the particular cases of believers, oftentimes unknown to the minister, and unlooked for by the believer, which seems to be the church’s case here. It is amazing how this is sometimes effected; insoiuuch that some have thought that some friend or other, to whom they have communicated their cases, have told the minister, and he has purposely treated on such a subject to meet with them; though when they have more narrowly inquired into it, have found it otherwise, to their great surprise; nay, sometimes a minister, by stepping out of the way, going off from his subject, and making a digression, has met with souls, and hit their case, as Austin did with the Manichee. God has given many instances of the secret energy of the word, and the mighty power and grace of the Spirit, in applying it to the different cases of persons. But,

III. Having met with something under the ministry of the word suitable to her case, she is encouraged to take her opportunity, after public worship was over, to speak privately to the ministers, and propose this question to them: “Saw ye him whom my soul loveth?” in which may be observed, 1. The person concerning whom she enquires, and that is, him whom her soul loveth. Christ is still the subject of her discourse and enquiry; whether she talks with ministers or private Christians, she is uporrthe search after him; and though she cannot as yet find him, she is not discouraged from seeking; nor is her love and affection towards him abated, though she cannot see him. 2. The manner in which she proposes this question, and that is very abrupt; for without giving them an opportunity to speak to her first, or using any preface to excuse her freedom with them, she immediately puts the question, as soon as she came up to them,” Saw ye him,’ &c., where it may be also observed, as has been already on chap. i. 2, that she uses the relative him without an antecedent, and does not express the person’s name whom she inquires about; which shows the singular excellency of Christ, that he was to her the only him in the world; and likewise the singular esteem she had for him, the strength of her affection to him, how much her thoughts were upon him, and her desires after him; insomuch that she thought every body must know whom she meant, and whom she loved, without mentioning his name; and more especially it supposes, that she concluded that these ministers knew whom she meant. 3. Her putting this question to them, shows, (1.) That she had a value for them, had entertained a good opinion of them, and judged them proper persons to apply to; which might arise from what she had met with under their public ministry. (2.) That she was unwilling to let any opportunity slip, in which there was any likelihood of finding Christ: therefore si;e will not only hear the ministers publicly, but converse with them privately; and surh a practice is highly commendable in, and

to be imiiated by all the saints; oftentimes raiicb is lost by missing an opporluuiiy. What did Thomas lose by not being with the rest of the disciples when Christ appeared to them? “Why, a sight of Christ; and not only so, but also fell into a fit of unbelief. (3.) That when persons apply to ministers, they should keep close to their own soul’s cases, as the church docs here, and not trouble them with long and tedious discourses, filled up with invectives against their fellow Christians, and animadversions upon their weaknesses and imperfections; but their chief concern should be, the case of their own souls; and the subject of their discourse, Christ, and his grace. (4.) That ministers had need to be well acquainted with the various cases of souls, that they may know how to speak aptly to them, and communicate a word in season to their refreshment; which, when filly spoken, is like apples of gold in pictures of silver. But,

IV. Here is no answer returned to this question, that is here recorded; the reason of which is, not because they could not give one; nor were those blind watchmen, which were without the light of faith and experience themselves; those dumb dogs which cannot bark, and know not how to speak to the cases of souls, being unacquainted with them, of which we read in Isa. lvi. 10; nor it may be, was it because they did not return an answer, though she has not recorded it; and if they did not, it might be owing to her overhaste in not waiting for one; or if they did, yet she not being able to apply it wilh comfort to her own soul, takes no notice of it; and this might be, to let her see the need of a divine blessing upon means, and the power and grace of the blessed Spirit to attend them: but yet though she did not find immediate comfort and relief, she might get something from them, which was afterwards useful to her, as seems to appear from the following verse; for oftentimes the Spirit of God brings to our remembrance, and sets home, with power upon our souls, things which have been dropped in the ministry of the word, or in private conversation, which were of no use in the hearing of them.

Verse 4. It was but a little that I jiassed from them, but I found him whom my soul lovelh; I held him, and would not let him go, until I had brought him unto my mother’s house, and into the chamber of her that conceived me.

The church having sought about (he city, in the streets and broad ways of it, for her beloved, and made inquiry of the watchmen concerning him, though attended with little success; yet is not discouraged, but keeps on seeking, till at length she finds him; which not only filled her wilh a transport of joy, but also puts her upon using all the means she could to continue him with her, and secure his presence and company for the future. Ju these words are

I. An account of the church’s finding Christ; “1 found him whom my soul loveth.”

II. Tha place or time, where or when she found him; “It was but a little that I passed, from them, but I found,” &c.

III. Her behaviour towai’ds him; “I hehl him,” &c.

I. The church gives an account of her finding Christ; “I found him,” &c. She had sought, but not in vain; that promise was made good to her, “seek, and ye shall find:” which was also when all means failed: she had sought him privately, by prayer and meditation; and publicly, by an .attendance upon the ordinances of the gospel: she had heard the ministers of Christ preach, and had conferred with them alone, and yet could not find her beloved; which may inform us, 1. That means, though they are to be used, yet not to be depended on: they will not avail without a divine blessing; Bethesda’s pool must be moved by an angel, or no cure can be performed; the Spirit of God must move upon the waters, the ordinances, or they will not convey light and life to souls; Paul may plant, and A-pollos may water, but it is God only that giveth the increase; the most comfortable doctrines and precious promises of the Gospel, opened and delivered in the most powerful manner, will not be useful without the special energy of the Spirit. 2. That we should not be discouraged when all means fail; because he is found sometimes when they do so, as he was by the church here; therefore when, with Job, chap. xxiii, 8 — 10; wehavegone backward and forward, on the right hand and on the left, and yet cannot behold him; we should with him rest contented, and say, he knoweth the way that I take, though I do not know which way he has taken; and when he hath tried me, I shall come forth as gold. 3. This shows us, that unless Christ show himself, there is no finding him; lor, “when he hideth his face, who can behold him?” 4. Finding Christ, when all means fail, gives the greatest discovery of Christ’s love and grace, the freeness and sovereignty ot it; and makes it appear, that it does not depend upon our will or works, but upon his sovereign good will and pleasure. 5. Finding Christ after so many disappointments, must needs be joyful and welcome; she seems to speak it with an air of pleasure, and in an exulting manner, as those disciples did, who said, John i. 41, “we have found the Messiah, which is, being interpreted, the Christ;” for his long absence from her, and the fatigue she had endured in seeking of him, did but serve the more to endear and sweeten his presence to her.

2. She declares where or when she found him; “it was but a little that 1 had passed from them;” that is, either it was but a little space of time, as R. Aben Ezra observes; or, I had gotten but a very little way ere 1 found him. She is said to pass from the ministers, not out of disrespect unto them, for she had an entire value for them; nor because she had received no benefit vtu. -i.]

from theufl, for they had hit her case, though she had not present euj oymeul of Christ; nor was it because she was above niiuistcrs and ordiuaaces, for these will continue in the chuieh, and are to be used by bLlievers until the second coming of Christ: but this passing from them shows, that she did not rest here; that though she applied herself to ministers, and made use of ordinances, yet she did not forget Christ, but looked beyond all these to him; and went a little farther than she had done before, in the lively exercise of her faith upon him: also her meeting with Christ, when she had a little passed them, shows, that Christ is not far from his ministers and ordinances: for he has promised to be with them unto the end of the world: and therefore there is a very great encouragement for souls to attend unto from the church’s experience, here recorded by them, not only from that promise, but also her.

III. Her behaviour to him is nest mentioned. 1st. She “held him fast, and would not let him go.” 2ndly. “Brought him into her mother’s house, and into the chamber of her that conceived herr

1st. As soon as she saw him, she laid hold on him, and cleaved so close to him, that he could not stir a step from her; which, on her part, is expressive, 1. Of her faith in him: it is the nature of faith to lay hold on Christ; the actings of it are frequently expressed by it; see Prov. iii. 18, Heb. vi. 18; the believer lays hold on Christ as his Saviour; on his righteousness, and pleads it as his justifying righteousness before God; on Christ, as God’s strength, to do all for him, and in him; and on the covenant which is in Christ’s hands, with all the blessings and promises of it, and appropriates them to himself, Isa. sxvii. 5, and lvi. 4. 2. Of her love and affection to him; and therefore she grasps him in her arms, will not let go her hold on him, nor suffer him to stir from her; hut, could she have her will, would have him always in her sight; and, as Ruth said, chap. i. 16, to Naomi, where he goes, she is resolved to go; where he lodges, she will lodge; his people shall be her people, and his God her God; so pleased was she with him, so dearly did she love him. 3. Of her fears and jealousies lest he should remove from her: she knew the bitterness of Christ’s absence, as well as had had experience of the sweetness of his presence, and therefore dreaded parting again; was afraid of every thing that had a tendency to it, and therefore gives that solemn charge she does in the following verse. 4. Of her steadiness and resolution to hold him, whatever was the consequence; though she might be reproached and persecuted for it, suffer the loss of her good name, and everything else that was valuable in this world; vet Christ to her was

Moreover, on his part, these words are expressive, (1.) Of a seeming offer or desire to depart; such an one as the angel who wrestled with .Jacob made, when he said, “let me go, for the day breakcth,” Geu.xxxii. 26, wliicli, as it made him, so it made her cleave the closer to him, wrestle the more with him, and keep faster hold of him. (2.) Of a gracious allowance wliicli he hail granted her to lay hold on him: it is a surprising instance of his grace, that such vile, sinful creatures as we, should be suffered to come so near his person. O astonishing grace! that such should be invited to come, and should be welcome to lay hold on Christ and his righteousness, and not incur the crime of rudeuess nor presumption. (3.) Of his wonderful condescension, to be held by a creature, and that a sinful one: it was not because she was stronger than Christ, that she held him: and would not let him go, but because he condescended to let it be so; for she received the strength from him, by which she held him: it shows indeed the great power and strength of faith, thus to hold Christ; but then she had it all from him, who is the Obj.ect of it. (4.) Of that delight and pleasure he took in the exercise of her faith upon him: as it does not argue weakness in him to be held by her, so neither does it unwillingness; he was no more held against his will, than he was by a superior force; he was held by her because it was both his will, and well-pleasing to him; “without faith it is impossible to please God,” or Christ; in the exercise of it they are much delighted, and are well pleased to he held as it were by it. 2ndly. The other part of her behaviour towards him, is, that she brought him into her mother’s house, and into the most private and retired part of it, even into the chamber of her that conceived her; and this is indeed what she principally had in view in holding of him. The allusion is to the tents and apartments women had in former times, distinct from their husbands. Gen. xxiv. 67, and xxxi. 33. By her mother’s house and chamber, the Targum understands the school that was kept in the chambers of Moses and Joshua, where the cliilJren of Israel studied the law; E. Sol. Jarchi interprets them of the tabernacle in Shiloh: as does R. Aben Ezra of the ark of the testimony. Some ■” think that by her mother’s house, is meant the temple; and by the chamber the holy of holies, which was accessible to none but the high-priest: though Briglitman thinks that both tlicse phrases are expressive of Christ’s incarnation, which the churcti was importunately desirous of, which may be expressed by her mother’s house, and the chamber of her that conceived her; because in becoming iucarnate, he was a partaker of the same flesh and blood with her; and she may be said to bring him into it.

worth more than ten thousand worlds; nothing because it was for her sake that he assumed human could tempt her to part with him. I nature. But I think it should rallier be under-Bishop Fatnck in loc.

jN KXl’OSTTION OF THE

stood either of the visible church, which is the mother of all believers; see Gal. iv. 26; in which many souls are born &gain through the ministry of the word, and are nursed and nourished up with the words of faith and good doctrine, with the sincere milk of gospel truths, and the refreshing breasts of gospel ordinances; and Christ may be said to be brought in here, when his name is publicly professed in the congregation of his saints, his gospel asserted and vindicated, and his ordinances submitted to; when the mighty instances of his grace to his people are made known, and united praises upon that account are offered up unto him: and this no doubt the church had in view in introducing him here, that she, and others with her, might magnify the Lord together, for all the special instances of his kindness to her, and that they might in having fellowship one with another, in the house of God, have intimate fellowship with the father and with the Sou: or else, by her mother’s house, may be meant her heart, where the incorruptible seed of divine giace was cast, and where the new creature was conceived, born, and brought up; and where it grows until it becomes a perfect man, and arrives to the measure ot the stature of the fulness of Christ: and by the chamber of her that conceived her, the inmost recesses thereof; there she desired to brin g him, that he might dwell there by faith; that he might live in her, ana she in him, and so have intimate and uninterrupted communion with him; which is the purport and, design of the solemn charge which is given to the daughters of Jerusalem in the following verse.

Verse 5. / cliarije you, 0 ye daughters of Jerusalem, by the roes and by the hinds of the field, that ye stir not up, nor awake my love, till he please. These are either the words of Christ,” adjuring the daughters of Jerusalem, young converts, who were the virgins, the companions of his bride, to give his church no disturbance, nor awake her, who was his love, before she pleased; for the church was now taking sweet repose, being weary and fatigued with running after and searching for him till she found hira; it is therefore the will of Christ, that now she be not disturbed: or else, they are the words of the church, which is the more commonly received sense; who knew how to prize Christ’s presence, having experienced a long absence, and had been in a great deal of pains and trouble to find him, and nov, having obtained her much wished for and long desired end, she is not willing to part with him; but as she had had much trouble to find him, is willing to use some care and diligence to keep him: and being fearful lest these young converts should by any uubjcoming word or action

“Alcuin andDiodat, Inloe.” TarguraaudR.

Sol Jarcbi in loc, and Zohar. in Gen. fol. 100. 4. and 101. 1. p Cotton in loc. ‘I Isidore and

provoke him to depart, she gives this solemn charge, which is the same with that in chap. ii. 7, where it is more largely explained. The Targum understands it as the charge of Moses to the people of Israel, not to go up into the land of Canaan, until the term of forty years was expired.

Verse” 6. Who is this that comeih out of the vjilderness, like pillars of smoke, perfumed vjith myrrh and frankincense, with all powders of the merchant?

Some of the Jewish writers” think, that these are the words of the nations of the earth, wondering at the coming of the Israelites out of the wilderness, before whom the Lord went in a pillar of cloud by day, and in a pillar of tire by night, which appearance was very surprising to them. Though they are rather, as some? think, the words of the Jews, wondering at John the Baptist and his ministry, of whom all men mused in their hearts whether he was the Christ or not; and therefore the Jews dispatched messengers to him, to know the truth of it: his first appearance was in the wilderness of Judea, which fulfilled an ancient prophecy concerning him, “the voice of him that crieth in the wilderness;” hither great numbers, like pillars of smoke, flocked to him, to attend upon his ministry and baptism: he was a buruiug and shining light in his day; there was a great deal of zeal, warmth, and fervency in his preaching; for which work he was extraordinarily fitted, being richly perfumed with those gifts and graces of the Spirit, which are comparable to myrrh, frankincense, and all powders of the merchant. Others take them to be the words of the Jewish church, wondering at the large number of converts appearing in the beauties of holiness, in the Gentile world, which before was like to a dry heath or a barren wilderness; see Isa. xlix. 31, and k. 8, though others’ think Christ himself is here introduced, admiring the beauty of his church, and the graces of his own Spirit in her. But I ampathei of opinion, that they are the words of the daughters of Jerusalem, who, upon this happy meeting of Christ and his church, saw a greater glory and a more excellent beauty in her, than ever they had done before: and especially, it must not be supposed, that the angels’ are here speaking and admiring the church’s beauty, seeing these bear no part in this song; much less the church herself,’ for this no way suits with that modesty and humility which always appear in her: but it very well agrees with the daughters of Jerusalem, to whom so solemn a charge is given in the former verse, which excited and stirred them up to take a fuller view of her; and the more they looked upon her.

Alcuin in loc. ‘Mercer in loc.

loc. ‘Jun. in loc.

Diodat in

the more they woudereJ at her; and in expressing it, thus highly comnieud her, which they do.

I. By describing her as “coming out of the wilderness.”

II. By compariug her ascent from thence to “pillars of smoke.”

III. By saying that she was “perfumed with myrrh and frankincense, with all powders of the merchant.”

I. They commend her, by describing her as coming out of the wilderness. By the wilderness, out of which she is said to come, may be meant, either,

1st. A slate of natuie, which all the elect of God are in before conversion; out of which, by mighty and efficacious grace, they are brought. Now this may be called a wilderness. ]. Because of the barrenness and unfruitfuhiess of persons in such an estate: a wilderness is a dry and barren place; see Psal. cvii. 35, Zeph. ii. 13; and so are the hearts even of God’s own people before conversion; and therefore are called “dry, parched, and thirsty ground,” Isa. xxxv. 7, and xliv. 3, which is only moistened, watered, and made fruitful by the effusion of God’i Spirit, and the flows of his love and grace; whilst in a state of nature, they are like the barren heath or fallow ground, until thoy become God’s husbandry, being broken up, maimred, and made good ground, so as to bring forth fruit to his glory. 2. Because a wilderness is full of perplexed ways; a man that is in it is often at a loss, and knows not which way to take: and as bewildered is a man in a state of nature; he is a stranger to the way of peace, life, and salvation, by Jesus Christ; there are many by-ways present themselves to him, which he is ready to imagine are the right; as his civility, morality, legal righteousness, and external profession of religion; which tracks he follows, if religiously inclined; if not, he j)ursucs the paths of open sin and profaneness; and so he goes on, not knowing whither he goeth, because that darkness hath blinded his eyes; he is in a wilderness, and so he continues, until the Spirit of God guides his feet into the way of peace. 3. Because of the want of provisions therein; see Psal. lxxviii. 19; a man that is in a state of nature, has no spiritual provisions, no heavenly food, no divine refreshments; there is no bread of life here, only husks, which swine do eat; therefore souls that are in such an estate, are in a starving and famishing condition; hence it is called a “pit, wherein is no water,” Zech. ix. 11. 4. Because of the danger thereof; in a wilderness, there is not only danger of losing one’s way; and falling into holes and pits, hut also of being devoured by wild beasts; a state of nature is certainly a dangerous one; the wrath of God abides upon such that are in it; destruction and misery are written upon all the wa3’s of sin; these have a tendency to bring souls thereunto, which they inevitably will, if grace prevents not. Now, in this state and condition God finds his

people, when he calls them by his grace, as he did Israel of old; of whom it is said. Dent, xxsii. 10, “he found him in a desert land, and in the waste howling wilderness;” but he does not leave his people here, he brings them out of it which is an instance of his distinguishing and surprising grace, of which the church here was made a partaker; and therefore the daughters, in a way of admiration m it, say, “Who is this that Cometh out of the wilderness!” which is expressed in the present tense, because of the incompleteness and imperfection of the work of grace in this life; which, though it is at present unfinished, yet is continued and carried on, and will be performed unto the day of Jesus Christ. Or else,

2udly. By the wilderness, out of which tiic church is said to come, may be meant this world; so the nations of the world may be, and particularly the land of Babylon, into which the Jews were carried captive, is called the wilderness of the people, in Ezek. xx. 35. And now this world may very well be so called; and especially the l)assage of God’s children through it, may be compared to the passage of the Israelites through the wilderness of Egypt. ]. Because of the roughness of the way; the children of God, in their passage through it, astlie Israelites did, meet with many difficulties, trials, and afflictions; in this world they must have tribulation, and through a variety of it “must enter into the kingdom of God;” for the way to heaven is, 65os ndXtp-irifn, an afflicted way, or a way strewed with afflictions. 2. Because of the many pits, traps, and snares, that are in it; this world is full of them, every thing in it is of an ensnaring nature to God’s children; therefore “let him that thinks he stands, take heed lest be fall.” 3. Because of the many venomous creatui’es and beasts of prey which are in it; and therefore the wilderness, through which the Israelites travelled, is colled. Dent. viii. 15, “the great and terrible wilderness, wherein were fiery serpents and scorpions; to which’ the ungodly men of this world may be compared, for their poisonous and infectious practices, their serpentine cunning, spite, venom, and cruel malice, among whom the saints are obliged to be whilst in this wilderness. 4. Because of the frequent want of provision, and the method of supplies in it: the Israelites, whilst in the wilderness, w ere often in want of food, and sometimes reduced to such extremity, that they thought it almost impossible to have relief, and therefore said. Psalm lxxviii. 19, “Can God furnish a table in the wilderness?” but yet, notwithstanding these seeming impossibilities, and their frequent murmurings and complaints against him, he was pleased to give them meat to the full; so in this .vilderness of the world, which yields of itself no suitable provision to God’s children, they are supplied with food, and that in such a way, as the world knows nothing of; God feeds them with the Bread of Life, and gives them to eat of the hidden mauna, the food

III.

of the wilderness; he refreshes their souls with his grace and presence, affords them spiritual nourishment from Gospel doctrines, promises, and ordinances, and withholds no good thing that is proper for them. 5. As the Israelites, through a great many windings and turnings came safe to Canaan’s land, and were led by a right way, though not a direct one, but often backwards and forwards, to the city of their habitation; so the people of God, through various turns of providence, and many trials and afflictions are led through the wilderness of this world, but yet always in a right way; in a way that makes most for God’s glory, and their own good; and shall all be brought safe to the city of habitation and place of rest, which God has prepared for them. Now the church is said to be coming out of this wilderness. Saints though they are In the world, yet they are not of it, being chosen and called out of it; and then may they be said to be coming out of it, when they not only profess not to belong to it, but do openly withdraw from, and quit the company and conversation of the men of it; when their affections are so weanedfrom it, as that they can readily forsake, and cheerfully suffer the loss of all things in it, for the sake of Christ. Moreover, when neither the frowns nor flatteries of the world can draw them aside from Christ and his Gospel; but regardless of either, are breathing and longing after another and better world than this: and when this is the case of souls, as perhaps it was of the church here, they have made a good progress towards coming out of this wilderness. Or else

3rdly. By it may be meant a state of sorrow and distress, which the people of God were often in, in this life, bat are sooner or later brought out of it. God sometimes brings them into the wilderness, into a distressed and disconsolate condition, being without his presence, and the discoveries of li is love and grace; where having no views of Christ, and their interest in him, they aie bewildered in their souls, and scarce know where they are, nor whither they are going; but he will not leave them so long, but will bring them out of it, and speak comfortably to them. Now in such a bewildered state and condition the church bad been, not knowing where her beloved was, which caused her to run up and down, here and there, like a person in a wood, seeking for him, and calling after him; but now she is represented as coming out of this state, having gotten some glimpse of him, and enjoying some comniHuion with him. But,

II. She is not only described by her coming out of the wilderness, but also this asceut of hers from thence is said to be like pillars of smoke; which seems to be expressive of the motions of her desires and affections towards Christ; and shows, 1. That her affections towards Christ were afresh kindled; either by the fire of the Spirit, which

“miOTi elatlones, columnse, ad formam palmteassurgentes, Buxtorf. “t palmae, Mercerus, C’occeius; sintar palmurum, Tijjuriue version, Micliaclis. Viil.

was applied unto her; see Matt. iii. II; or of the divine word, which is compared thereunto, Jer. xxiii. 29; which powerfully wrought upon her; or else, by the presence of Christ, which sometimes causes the hearts of his people to burn within them: this she now enjoyed, which stirred up her affections the more unto him .- now these being said to be “like pillars of smoke,” intend the fir.st appearances of them; for as soon as ever the fire takes, there will be smoke, and often in great abundance; for which reason the first appearance of grace in young converts is compared to “smoking flax,” Isa. xlii. 3. 2. That her afl’ections were heavenly, and rising upwards, “like pillars of smoke;” they were not set upon things on earth, but upon things in heaven, and especially upon Christ, who is there; and particularly upon her person, blood, and righteousness; all which take much with the believer’s affections, and are exceeding precious to him. 3. Her affections towards Christ, being compared to pillars of smoke, shows the uprightness of them; that they went up to Ilim like pillars in a strait line, and did not bene? either this way or that: and it may be observed, that the word translatedi7/«ri,signifies|j«/?/i-^rtf(?,f,” or pillars arising up in the form of palm-trees; which grow very upright, even though very great, pressures and weights be laid upon them; and therefore the righteous are compared unto, and said to grow up like them, in Psal. xcii. 12. 4. The steadiness and constancy of her affections to Christ may be represented hereby; which can by no means be diverted from him; neither by the winds of temptation, nor by the tempests of alllictious, nor by the blasts of persecutions; though it is true, pillars of smoke are by every wind easily turned this way or that: but perhaps the allusion is here made unto the smoke, which ascended daily from the altar of burnt-offering; and, if we will believe the Jews, this smoke could never be dispersed, nor bent by any vviud; for, among the ten wonders which were seen in the temple, these are mentioned,” viz., that the rain never extinguished the fire of the wood, which was laid in order upon the altar; nor did the wind ever conquer the pillar of smoke, so aslo disperse it, nor bend it in this way or that. 5. This may also represent the offering up of herself as a whole burnt -offering to the Lord, as a living sacrifice, holy and acceptable unto God, which was but her reasonable service; see Rom. xii. I, Or, 6. It may set forth the obscure state and condition of the church in this world, by reason of outward crosses and afflictions; which are such as hide her inward glory and beauty from the men of the world; for though she is separated from the world, and is coming out of it, yet she looks like pillars of smoke, dark, and cloudy, but little brightness or glory appearing in her to them.

III. She is also said to be” perfumed with

R. Aben Ezrara and Sol. Jarchium in loc. and K. David Kimcliiuiii in lib. shorash. rad. “CD.” In rirkc Abo, c. 5. s. 5.

myrrh and frankincense, with all powders of the nierchant.”

1st. She is said to be “perfumed with myrrh;” which may be understood, either of Christ himself, who is as “a bundle of myrrh” unto his people, exceeding grateful to them; and which renders them acceptable to God, being held in the hand, or carried in the bosom of faith: or else, of his death, which though like myrrh, exceeding bitter to himself, yet is of a sweet-smelling savour to his Father, and a delightful perfume to believers: or else, of his righteousness, which is that garment of Christ’s, which, whether considered Ls in himself, or as put upon his people, “smells of myrrh, aloes, and cassia;” and with which they being clothed, their “smell is as the smell of a field which the Lord hath blessed.”

2ndly. She is said to be also “perfumed with frankincense;” by which may be meant the mediation and intercession of Christ, which is that much incense, with which Chi’ist offers up the prayers of all saints to his Father; and with which their persons and their prayers being perfumed, they meet with acceptance with God, which otherwise would be a stink in his nostrils; see Rev. viii. 3, 4, Psalm csli. 2.

3rdly. She is said to be “perfumed, or to be possessed with all powders of the merchant.” Christ is this merchant-man; the graces of the Spirit arc those powders which Christ, as Mediator, is full of; all which ai’e sweet and savoury, rich and costly; “the merchandise of them is better than the merchandise of silver, and the gain thereof than tine gold.” Some read this last part of the words thus,’’” which is above or more excellent than all powders of the merchant, druggist, or apothecary / for no spice in the merchant’s warehouse, no precious drug or aromatic powder in the apothecary’s shop, is to be compared with those graces of the Spirit, which Christ bestows upon his own people.

Verse 7. Behold his bed, which is Solomon’s .- threescore valiant men are about it, of the valiant of Israel.

These are either the words of the daughters of Jerusalem continued, as some think; who having begun, go on to commend the church from that communion and fellowship she enjoys with Christ, and from that safely and security which she has in him: or rather, according to others,” they are the words of the church; who perceiving that the daughters of Jerusalem were much taken with her beauty; and fearing, lest they should ascribe too much to her, to the prejudice of her beloved; she breaks in upon them, and proposes a far more glorious object to them to gaze upon and wonder at, even Christ, from whom she received all her beauty and glory; him she describis by his bed,

=^ So Junius and Tremellius, Piscator, Schmidt.

J 7311 negotiator, mercator, aromatarius, Buxtorf /ii/pevts, Sept. pigmentarii, V. L. Hlontaaus; pharmacopolffi, Tigurinc version; in.stitoris, stu scplasiarii, 3Iercerus, Cocceius; aromatarii, Junius and Tremeland the guard about it, in this and the following verse; by the chariot he rides in, in ver. 9, 10; and by the royal crown he wore on his coronation-day, in ver. 11. In these words we have,

I. To consider who is meant by Solomon.

II. What by his bed.

III. The guard that is about it, which is
here described.

IV. Why a behold is prefixed to all this. I. It will be proper to consider who is meant

by Solomon; and I apprehend we are not to understand this literally of Solomon, the son ot David, and king of Israel; but mystically, of Christ, who was typified by him; it may be said of this place, what our Lord said in another case, that a “greater than Solomon is here.” Solomon was undoubtedly an eminent type of Christ; the whole seventy-second psalm, which is entitled, “a Psalm for Solomon,” is generally expounded, not only by Christian, but also by Jewish interpreters,’’ of the Messiah, whom Solomon prefigured; and there is an agreement and likeness between them in the following things: 1. They were both the sons of David -. Christ, as well as Solomon, was so according to the flesh; God promised that he would raise up the Messiah from his seed, which promise he accordingly made good: the Jews lived in the expectation of him, as being to spring fi-om him; and therefore when Christ put that question to them, “What think ye of Christ? whose Son is he?” they readily answer. The sou of David:” hence he is called both “the root and offspring of David;” as he is God, he is the root of David; and as he is man, he is his offspring. 2- They were both the sons of God; see 2 Sam. vii. 14, compared with Heb i. 5, only with this difference; Solomon was the Son of God by adopting grace, Christ by nature and eternal generation. 3. They were both Jedidiah’s, be-v loved of God: that Solomon was so, is manifest from 2 Sam. xii. 24, 25, and therefore had that name given unto him; that Christ is the dear Son of God’s love, was testified by a voice from heaven more than once, particularly at his bap-, tism, and at his transfiguration upon the mount; see IMatt. iii. 17, and xvii. 5. 4. They were both kings and preachers in Jerusalem; for Solomon, see Eccl. i. 1, 12, and of Christ it is manifest that here he exercised great part of his public ministry; and here also did he sit upon the throne of his father David, though in a spiritual way. 5. He was a type of Christ in his wisdom. It is said of him, 1 Kings iv. 30, 31, that his “wisdom excelled the wisdom of all the children of the east-country, and all the wisdom of Egypt; for he was wiser than all men:” and of Christ it is said. Col. ii. 3, that “in him are hid all the treasures of wisdom and knowledge,” he as much,

lius, ]lrarckius. ‘Foliot, Sanctius, and Soto

JI.TJor in loc. Junius, Durham, &c.

Targum, R. Aben Ezra, R. David Kimchi. U. Sol. Jarchi, Sliclol Yophi.and R. Aboudana in not. in Miclol Yolphi in loc.

III.

iiav, infinitely more, exceeded Solomon in wisdom, than he did all other men; for never man spake such words of wisdom, his enemies themselves being witnesses, as he did. 6. He was also a type of Christ in the largeness of his kingdom: as God gave him “largeness of heart, even as the sand that is on the sea-shore;” so he likewise gave him a kingdom suitable to it, and made hira to reign “over nil kingdoms, from the river unto the land of the Philistines.” Christ’s kingdom, however small it may appear now, shall in the latter day he very large; for “he shall have dominion from sea to sea, and from the river unto the ends of the earth; for when he takes to himself his great power, and reigns, “the kingdoms of this world shall become the kingdoms of our Lord and of his Christ;” see Psal. lxxii. 8, Rev. xi. 15, 17. 7. He prefigured him in the peaceableness, as well as in the largeness of his kingdom: “Solomon’s kingdom was a peaceable one, as well as a large one;” he had peace on all sides round about him;” and his subjects “dwelt safely, every man under his vine and under his fig-tree, all his days:” which was all typical of Christ and his kingdom; one of whose titles is, “the Prince of peace;” whose sceptre is “the gospel of peace;” whose kingdom is not “meat and drink, but righteousness and peace, and joy in the Holy Ghost;” and whose subjects are “the sons of peace;” on whom he bestows peace of conscience now, and will introduce them into an everlasting peace hereafter. 8. He was also a type of him in the riches of his kingdom: there was such plenty of gold in the days of Solomon, “that silver was nothing accounted of,” but was as common “in Jerusalem as stones;” Christ’s “riches, are unsearchable;” he has riches of grace, and riches of glory, which he bestows upon his subjects, so that they are all as kings and princes: it may be much more truly said of all Christ’s subjects, what the king of Assyria in a boasting manner said of his princes, “Are not my princes altogether kings?” all the subjects of Christ’s kingdom are princes, and all these princes kings; and therefore it must needs be a very rich and opulent one. 9. Solomon was a type of Christ likewise in his marriage of Pharaoh’s daughter, an Egyptian woman; one that was an “alien from the commonwealth of Israel, and a stranger from the covenant of promise;” which is not more surprising, nor indeed so much, as that “the Holy One of Israel, the God of the whole earth,” should espouse to himself such poor, mean, vile, and sinful creatures, as we by nature arc; so that he who is our Maker, is also our Husband; astonishing 1 stupendous grace I 10. He was a type of him in his building the temple, which prefigured the church of Christ, which is built on Christ,” the Rock, the Poundation, and Corner-stone; in

° Cotton and Brightnian in loc. ‘^ di’^-’S- Nyssen. in Cant, lloniil. 0. and Aiusworth in loc.

Ambros. do Isaac, c. S. ‘Api.’onius in Sancl.

in loc. f lleda in Sane, in loc and Foliot. in

whom all the building, filly framed together, groweth unto an holy temple in the Lord:” nay, it is not only built upon him, but it is also built by him, therefore to him all the glory should be ascribed; for “he shall build the temple of the Lord, and he shall bear the glory,” Zech. vi. 13. And now seeing that Solomon was a type of Christ in so many instances, it need not be wondered at, that he should bear his name in this, and in some other parts of this Song. Eut,

II. The next thing to be enquired into, is, what is meant by his bed: and there is a varieiy of opinions concerning it.

The Targum understands by it, the temple; R. Sol. Jarchi, the tabernacle of the congregation; in both which the priests and Levites watched and kept guard; R. Alshech, the congregation of Israel. Some’= think that the temple of Christ’s body is here intended, in which “the fulness of the Godhead dwells;” and which was guarded and protected from the fury and malice of Herod and others, by angels, who were continually ascending and descending on him: others,^ the hearts of believers, in which Christ condescends to dwell; which are kept by his power, and guarded by that “peace of his which passeth all understanding.” Some*^ have been of opinion, that Christ himself is this bed: others,’ that it is his cross: and others,^ that the happiness of the saints in glory is here meant; who, dying in the Lord, “enter into peace, and rest in their beds;” which are those mansions that are prepared and reserved for them in heaven. Though others’” think that the scriptures are this bed; in hearing and reading of which, souls are often begotten again; they are written for the comfort of God’s children, being opened, are made very useful to them, where they frequently meet with Christ, and have communion with him; these, notwithstanding the cunning and malice of wicked men, have been safely kept and strangely preserved by the providence of God; as the doctrines of them have been strcnuou.-ly maintained and defended against heretics by the ministers of the Gospel. But I am rather inclined to think, that by this bed, we are to understand the church of Christ;’ it is here Christ dwells; this is his resting-place: here souls are begotten and born again; and here he grants to his people nearness of access unto him, sweet familiarity, and delightful fellowship with him. Now this may be said to ba his bed, because the Father has given it to him, and he has purchased it with his own blood; as also, because it is of bis own making. But,

III. We now proceed to consider the guard about this bed; which are either the angels of God,“* who are ministering spirits to the church, and “encamp round about them that fear the Lord;” who, as they are always ready, so they loc. Thoodoret in loc. ‘So the Cabalistic doctors interpret it of malcuth, the congregation of Ic-rael, the bride, the church, Lexic. (Sub. i>. b’ll.

So K. AloUech in loc.

are able and mighty to do the pleasure of Christ, and to defend bis church; who are as valiant and courageous in doing tlicir Master’s work and will, as they are faithful and trusty: or rather, by this guard about the church, we are to understand the ministers of the Gospel;’ who, “by night stand in the house of the Lord,” and act the part of watchmen there; defend tlic truths of the Gospel, and vindicate the cause of Christ against all opposers. These are described,

1st. By their number, threescore; which perhaps was just the number of guards which Solomon had every night about his bed; and that not only for the safety and security of his royal person, but as an indication of his majesty and greatness: and it may be observed, that these are just double the number of David’s worthies, Solomon excelling his father in glory and majesty; though perhaps here is a certain number nieuLioned for an uncertain, which may be particularly mentioned, because it is a competent and sufficient one.

2udly. By their qualifications, “valiant or mighty men:” they are such who are strong in Christ, in his grace, and in the power of his might; and so indeed they had need to be, to discharge the work they arc called unto: they are capable of digesting the word of God themselves, and of dividing it to others; they have courage enough to defend the gospel against all its enemies, and are “valiant for the truth upon earth;” they quit themselves like men, being strong; and ‘” siand fast in one spirit, striving together for the faith of the gosjjel.”

3rdly. By their original, or descent; they are “the valiant of Israel:” the Israelites were noted for valiant men, and were a terror to their enemies; and these were the choicest, the very flower of them; these were Israelites indeed, who had something of the spirit of old Israel in them; who, as a prince, had power both v>’ith God and men, and prevailed,

‘4thly. By their posture; they stood round about the bed, on all sides: which shows not only their diligence in their work, and how careful they were that nothing might prejudice the church, nor disturb its rest and repose; but also the safety and security of it: not that this is all the security the church has; for besides the angels, and these ministers of the gospel, who attend it, the Lord himself is round about; “for as the mountains are round about Jerusalem, so is the Lord round about his people:” but yet it is a great mercy and blessing that the Lord is pleased to set such a guard as this about his bed, or set such watchmen as these upon the walls of his Jerusalem.

IV. To all this a behold is prefixed; which may be considered, either as a note of attention, to stir up the minds of the dauahters of Jerusalem to consider this great person, whose bed this is which is guarded after such a manner as is here represented; from whence they might conclude, that if his bed was so stately, his person must be much more so: or else, as a note of admiration, which she takes up, not only to show how much she was affected with the glory and greatness of Christ’s person, and with those privileges which sheenjoyed through, and by him; as that she should be in his bed, where he condescended to grant her communion with himself, about which so strong a guard is set as is here described: but likewise, she does it to stir up the affections of these daughters towards Christ, that they might be filled with desires after him, and not be at rest until they also had some enjoyment of him, in whose presence she had found so much sweetness.

Verse 8. They all hold swords, being expert in tear: every man haih his sword upon his thiyh, because of fear in the night.

In these words is a farther description of the guard about Christ’s bed: and that

I. By (heir armour; they “all hold swords.”

II. By their skilfulness in using them; being “expert in war.”

III. By their readiness to engage upon any occasion; “every man bath his sword upon his thigh.”

IV. The reason of this guard, and their being thus armed, and standing in this posture, is also assigned; because of fear in the night.”

I. Here is a farther description of the guard about Christ’s bed, by the armour which they appeared with; they “all hold swords:” they are not only mighty and valiant men, men of courage “but also armed men;” and therefore are more capable to act both defensively and offensively. Now by the sword, which they hold in their hands, or have girt upon their thighs, is meant the word of God, which in scripture is called, 1. “The sword of the Spirit,” Ephes. vi. 17; and that because it is a spiritual one; for as none of “the weapons of our warfare are carnal,” but spiritual; so likew ise is this, which is no small part of our Christian armour; and which none but “the spiritual man” docs, or can use to any good purpose against “spiritual wickednesses in high places;” as also because it is made by the Spirit of God; he is the Author of it; it is he that furnishes us with it, and makes it powerful and efiicaeious to answer the ends for which it is both made and used. 2. It is called a shar]) one, nay, said to be, Heb. iv. 12, “sharper than any two edged sword;” which sinners have found to be true, by those sharp threatenings and severe reproofs it has given for sin; and those cutting convictions, which, in the Spirit’s hand, it has laid them under for it; for then it pricks the very

‘Isidore in loc.

heart and conscience, and pierces, “even to the dividing asunder of soul and spirit;” it cuts and hews persons down, that arc either going on in a course of profaneness, or are vainly boasting of their own righteousness; nay it not only cuts, but kills, according to Ilosea vi. 5, compared with ver. 4, “therefore have T hewed them by the prophets, I have slain them by the words of my mouth.” Satan has often felt the keenness of this sword, especially as it was in the hand of Christ, and managed by him against him in the wilderness; who repelled every temptation of his, with a “for it is written:” neither is there any weapon more powerful and successful in the hand of faith, when strengthened by the Spirit of God, to resist that enemy of our souls, than this is; nor is there any that is more formidable to him, nor more dreaded by him. Moreover it has appeared, and has been sufficiently tried, to be a sharp sword in the refutation of errors and heresies; it has at once cut the nerves and sinews of sophistic arguments, and laid open naked truth to public view; and will still appear more evidently so in the destruction of Antichrist, that man of sin, “whom the Lord will consume with the spirit of his mouth, and destroy with the brightness of his coming.” 3. It is also called a two-edged one; Christ is represented. Rev. i. 16, as having such an one proceeding out of his mouth; and the saints, in Psalm cxlis. 6, as having the like in their hands; in both which places I am inclined to think, that the word of God is intended, whose two edges are the law and gospel. The law is one of those sharp edges of the word of God, which in the hands of the Spirit, makes piercing and cutting work in the heart of a poor sinner; it lays open not only the gross enormities of life, but also the vile corruptions of nature, and discovers the wrath of God, which is the due desert thereof; it not only accuses and convicts, but also curses and condemns; nay, becomes a kiUinq letter, so that the poor sinner, under the powerful workings of it, is in his own apprehension a dead man: this sharp and cutting work of the law, the apostle Paul went under; this keen and sharp edge of the word of God he sufficiently felt, as is manifest from llom. vii. 9 — 11. Moreover, the gospel is the other edge of this sword; and a sharp one it i.S in the Sjnrit’s hand, to cut down both the best and worst in man; it cuts down the best in man, his goodness and goodliness, his strength and wisdom, his righteousness and best performances, and lays them all aside in the business of his justification before God, and acceptance with him: it also cuts down the worst of man; it gives the greatest blow at. his sins and corruptions of any thing else, and teaches him the most powerfully to deny nn- I

godliness and worldly lusts; it puts him upon an abasing of himself, and a magnifying of the grace of God. Now this sword, the guard about Christ’s bed had in their hands, and ujion their thighs, to defend it from all the dangers it was liable to: and though in our bibles it is rendered swords, in the plural number; yet in the Hebrew text it is in the singular number, the sioovd f for it is but one sword, which is the word of God, that these persons were acquaiuted with, and firmly held for the safety and protection of the church.

And now, by their holding this sword, is meant, not only their acquaintance with the word of God, and their apprehension of it, but also their retention of, and firm adherence to it: they not only held it forth to others, but also held it fast themselves; which is a necessary qualification in the ministers of the gospel, or in those who are about Christ’s bed: for having this sword always in their hands, they’ are in a readiness to “war a good warfare;” which they are not strangers to, as appears from the following character of them. For,

II. They are farther described by their skilfulness in military affairs, “being expert in war:” these had been in God’s yv,u.vdcriov, or school of exercise, where they had been in some good measure taught, and versed in the art of war, and had their spiritual “senses exercised to discern between good and evil.” The ministers of the Gospel are, in common with other Christians, engaged in a war with sin, Satan, and the world; but being endowed with greater light and knowledge, faith, and experience, as they must be supposed to have a greater degree of courage to oppose; so they must be allowed to have a greater expertness in managing a war with those spiritual enemies, than usually private believers have; having a large knowledge of, and acquaintance with the many windings and turnings of a deceitful and treacherous heart, as well as the depths of Satan, and the cunning and crafty wiles and methods he takes to deceive souls; as also the various, charming, and alluring baits of an ensnaring world: and besides all this, being set in a higher post and place in the church, it is highly necessary that they should be more expert in figlit-” ing the good fight of faith,’’ against all opposers of the doctrines of the Gospel; for it is not only proper that they should be mighty men, men of courage, who are concerned in such a work; but also men of skilfulness, who know how to use those spiritual weapons which they are accoutered with: so as both the truth of the gospel shall be defended and established, and error and heresy be refuted and overthrown.

III. They are also described by the posture of readiness which they are to engage upon any occa-

“> mn ‘’]n« KaTc’xorer poM’^ami’, Sept. tcnentesglarlium.Cocceius; stringcntcsgladium, Junius and Tremellius; prehcusi gladio, Mercerus; apprehousi gladio Moutanus; capti sunt glaUio, Tigurine version.

sion; “every man hath his sword upon his thigh:” to have the sword upon the thigh, is a preparation for war, and an Indication of readiness to engage in it; see Psalm slv. 3; for being there, it is near unto them; they can come at it on all proper occasions, and arc hereby in a posture of defence. All this may be expressive of that familiar acquaintance which ministers of the gospel have with the word of God, and how near it is unto them? it is in their moiilhs and in their hearts; it dwells richly in their hearts, with which they meditate upon it; and it is in their mouths in the preaching of it; they can quickly and easily come at it, and furnish themselves with sufficient proofs of gospel-truths, and with proper arguments for the refutation of erroneous doctrines; so that as they are “set for the defence of the gospel,” they are always in a posture of readiness to act for it.

IV. The reason of this guard about Christ’s bed, and of their being thus armed and standing in this posture, is here assigned; which is, “because of fear in the night:” which some understand of that dread and terror which is injected into the minds of men by evil spirits; and so the Targum explains this, as it does also the terror by night, in Psal. xei. 5, of apparitions and evil spirits which walk in the night; which those who have the seal of circumcision in the flesh, which the paraphrast supposes is meant by the “sword upon the thigh,” have no reason to be afraid of: but it is much better in the Talmud,” understood of the fear of hell, which is comparable to the night; though that fear, which believers are apt to be possessed of in their times of darkness, seems rather to be intended: and from hence may be observed, I. That believers have their nights of affliction, temptation, desertion, darkness, sleepiness, and caraal security. 2. That they are often possessed with fears in such seasons; as “without are fightings,” so “within are fears;” as that Christ is not theirs; that they shall never gel to heaven, nor hold out to the end; and are frequently terrified with the formidable posse their enemies bring against them, to which they find their own power and strength unequal; and therefore are ready to faint, and be discouraged; and their peace, rest, and quietness in Christ, are much disturbed. 3. That Christ has provided a guard for his church, to remove those fears, support them under those discouragements, and defend them from those who would make inroads upon their fuith and comfort; and these are the ministers of the Gospel, whom he has set upon the walls of Zion, and placed about his bed, the church; that so the out -works and fortifications of Gospel doctrines may be kept firm against all opposition without, and the pre-

Gemara, Bab. Sanhed. cap.,1. fol 7. 2. Yebamot, fol. 100. 2. and Yalkut in loc. ° In lib. shorash.

rad. n-iD. p Massech, Sotah. c. 9. s. 14.

1 Cocceius and Heunischius in loc. Vid. Cohencious promises of the Gospel may be open and dispensed within; that so her peace and comfort may not be broken in upon; wliieh, as it shows the safety and security of the church, so it does likewise the tender care and concern of Christ for her.

Verse 9. Kintj Solomon made himself a chariot of the xoood of Lehanon.

The church having described Christ’s bed, proceeds to give some account of his chariot, which he had made for himself and spouse. The word here translated chariot, is to be found in uo other part of the scripture, and is differently rendered. Some translate it a throne, which Solomon had prepared for himself; so Junius and Tremellius: others, a stately palace or bride chamber, which he had built on purpose for the more honourable reception of his bride; so David de Pomis, R. Sol. Jarchi, and Arias Montanus: others, a bed; which is so called from the fruitfulness thereof, which in chap. i. 16, is said to be green; but then it must mean such a bed, in which the bride used to be carried, as R. David Kimchi° observes. So that it seems to signify the nuptial bed, or an open chariot, or some such like thing, in which the bride was carried in pomp to the bridegroom’s house: and in this sense is the word used in the Misuah ;p where mention is made of a decree “that the bride should not go out into the city, ]inEwl, beappirion, the word here used,” in the nuptial bed, or open chariot;” in which as R. Sol. Jarchi says, in his gloss upon the words, “they carried her from the house of her father to the house of her husband.” And so the Septuagint here renders the word by (popeToy, which signifies something in which persons or things are carried, and is very much like in sound to the Hebrew word; and somei have thought that it is this very Greek word which is here made use of, which might not be unknown to the Hebrews; and pnsx mn”? is a usual phrase with the Rabbins, to express the celebration of marriage.r It seems to be the nuptial chariot: in which, according to Pausanias,^ three only were carried; the bride, who sat in the middle, the bridegroom on one hand, and the friend of the bridegroom on the other: something of this kind is the Palki or Palanquin of the Indians; ia which the bridegroom are carried on the day of marriage on four men’s shoulders.’ By this chariot, R. Sol. Jarchi and Alshech would have the tabernacle of the congregation understood; though the Targum and R. Aben Ezra understand it of the temple, which was made of the cedars of Lebanon: but by it rather is meant, either. First. The human nature of Christ, in which, as in a chariot, Christ made himself visible and

De Lara, Ir. David, p. 19. ‘Tid. Buxtorf.

Epist. Heb. 1. 2. ep. 7. p. 235, 237. ‘Yid. Suidam in voce Zei’yor. ‘Agreement of Customs between the Kast-Indians and Jews, art. 17. p. G8.

consi)icuou3 to men, and gave a glorious display of his greatness and majesty; “for in him dwelleth all the fulness of the Godhead bodily;” it was in this he descended from and ascended up to heaven; and by which saints have access to God, and a comraunication of grace from him; for our way of access to God, and of acceptance with him, as well as of conveyance of all covenant-grace and blessings from him, is “consecrated for us through the vail, that is to say, Christ’s fits!;.” Concerning which chariot of Christ’s human n?tnrc, we may observe, 1. The author, king Solomon, Christ himself: and this serves to set forth the magnificence of it; for if it is the work of so great a person, it must needs be curiously wrought; and at the same time it shows his wonderful humility and condescension, in that one who was possessed of royal dignity, should be employed in such a work; and in nothing did he give a greater instance of it, than in the assumption of human nature, in his being found in fashion as a man; which work purely ascribed to himself; it was sine virili opere, without the help of man that Christ became man; his human nature is the “stone cut out of the mountain without hands,” and the tabernacle which God pitched, and not man; and because of this, it is wondrous and surprising: when it was first prophesied of, it is ushered in with a “behold, a virgin shall conceive,” &c., and when the news was brought to the virgin herself, it was startling and astonishing to her, and made her say, “How shall this be, seeing I know not a man?” but this being a work of God, with whom nothing is impossible, was effected by him: but though Christ assumed our nature, and became man without the help of man; yet not exclusive of the help and assistance of his Father, who prepared a body for him; nor of the Holy Ghost, who formed and sanctified it in the virgin’s womb. 3. The matter of it, and that is of the wood of Lebanon: Christ was conceived and born of the virgin Mary, who dwelt at Nazareth, a ci(y of Galilee, at the foot of mount Lebanon; and the wood of that mountain, which was cedar, being of an incorruptible nature, may very well express the incorruption of Christ’s human nature; for though he died and was buried, j’et he never saw corruption: moreover this being very excellent and valuable wood, may denote the excellency .and glory of Christ’s human nature; whose countenance is as Lebanon, excellent as the cedars; for though, by his sorrows and sufferings, his visage was more marred than any man, and his form than the sons of men; yet he was fairer than any of the sons of Adam. 3. The cud for which this chariot was made; it was for himself: for though all the three persons had a hand in making it, yet none but the second person appeared in it; it was the Son only, and not the Father, nor the Spirit, who was made flesh, and dwelt among us; which was done for the showing

forth of his own glory, as well as for the sake of his body, the church. Or else.

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

3rdly. By this chariot, may be meant the Gospel, and the preaching of it; which may be also

“The Cabali.stic doctors interpret it of malcuth, or the bride, the congregation of Israel, Lexic. Cabal. p. 144.

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

4thly. By this chariot, may be meant the covenant of grace; in which, as in a chariot, Christ shows his royal person, and the glorious sovereignty and freeness of his love; by this, as in a chariot, many poor souls are borne up and supported under, and are comfortably carried through a great many trials and exercises in this life, and in which they are brought triumphantly to glory; the same blood of the everlasting covenant, which fetched Christ out of his grave, brings souls out of the pit wherein is no water, and introduces them into the kingdom of Jesus Christ. And, 1. Of this chariot, Christ, who is here meant by king Solomon, is the author: man is not ia a ca-MeiciAfif /Ss7T|f uyreXo?. Sept. in Ilea., is. 6.

pacity to make a covenant with God; he has nothing of his own, but what God, before all articles, agreements, conditions, grants, and promises, has a prior right unto; but Christ, as the Representative of the elect, has made a covenant with his Father on their account; his wisdom drew the plan and model of it, he then acting as the Counsellor, or as the Angel of the great council;”’ his power effected it, being the mighty God, and his grace fdled it, as the Mediator of it; he had so great a hand and concern in it, as that he is called the Surety, Mediator, and Messenger of it, nay, the covenant itself. 2. The matter of it, or of what it was made, is the wood of Lebauou; which may intend the durableness and inviolableness of the covenant of grace: for God will not break it, nor alter the thing that is gone out of his lips; it is as lasting as the wood, and as immoveable as the mountain of Lebanon itself; its promises are yea and amen, and its blessings are irreversible; it is of au everlasting nature in itself, and can never be disannulled by men or devils; and contains things in it both for time and eternity. 3. His end in making this is his own glory, as well as the good of his people; he had both in view: the former is mentioned hei’c, he made it for himself; the latter in the next verse, where it is also said to be for the daughters of Jerusalem. Christ’s glory and his church’s good are inseparable; his glory is great in their salvation; which shows with what wisdom, and in what a beautiful and excellent order, the covenant of grace is made. It is interpreted of the everlasting covenant by some Jewish writei’s.*

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

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

I. That “the pillars of it were of silver.”

II. The “bottom of gold.”

III. The “covering of pm-ple.” And

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

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

1st. By the pillars of it, are meant the several graces of the Spirit, which both adorned and supported it; for besides the habitual holiness of his nature, and the iunoceuce of his life, there appeared in him a strong faith in God; and that not only throughout the whole of his life, but in the midst of his dolorous sufferings, nay, when deserted by his Father; as also great courage and mag-

Vid. Talkut in Ice.

nanimity of miad, as well as much patieace and humility in doing and suffering all he did; and these may be called pillars, both for the mighty strength that was in them; for grace was not weak ia Christ, as it is in us; and also for the support they were of unto him; in the exercise of which the chariot of the human nature was kept as it were, upon its wheels; and these arc said to be of silver, to denote the cscellency, brightness, and solidity of those graces; and which appeared to be so, even when as silver they were tried ia the furnace of affliction. And

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

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

4thly. By the midst of it, which is paved with love for the daughters of Jerusalem, may be meant the heart of Christ, which is filled with, and as it were, paved with love for poor sinners; or as the

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

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

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

y flllil succensum, Montanus, Marckius; accensum, sive exustum, some in Vatablus, so Aben Ezra. nn»y-i is used to signify a live coal, in Isa. vi. fi. vid. Mercer, in loc, so iuflammatus amore conjugis, is used by Virfe’il, ..Encid. 1. 3. v. 330.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

There is a very great variety in the opinion of interpreters about the time to which these words should be referred. The ancient Jewish writers’^ refer them to the time of Solomon’s finishing the temple, and his dedication of it, and to the joy and gladness which appeared on that solemn occasion; but that was neither his coronation nor

T. Bab. Taanith, fol. 26. 2. Targum in loc. Zohar Gen. fol. 15. 3. and in Exod. fol. 24. 3. ‘’ So Lyra, who frequently follows Jarchi. Dicitur vero a

matre coronatus, quia ipsa precibus obtinuit, ut filius regnaret, quod moraliter coronare est, Sanct. in loc.

f Vid. Sanct. and Bishop Patrick in loc.

Vid. Paschal, de Coronis, 1. 2. c. 16, 17. p. 126. Barthii and Animadv. ad Claudian.de Rapt. Proserp. 1. 2. V. 140. Magnisque coronis conjugium sit. Clauhis raarriage-day. R. Solomon Jarchi’^ applies them to the time of the giving of the law, when the Israelites acknowledged God as their king, by subjecting themselves to it; for though Moses was legislator, yet God was king in Jeshurua; as also to the erection and dedication of the temple in the wilderness. Others refer them to the time of Solomon’s being crowned king of Israel, which may be ascribed to his mother Bathsheba, as the moral cause of it f who, by her entreaties and supplications, procured it for him; and which was “the day of his espousals” to the people of Israel, and no doubt “the day of the gladness of his heart.” Others’ refer to the time of his marriage to Pharaoh’s daughter; at which time it was the custom, not only of other nations.^ but of the Jews, to crown married persons, to which perhaps the allusion is made in Ezek. xvi. 12, and of those nuptial crowns mention is made in the Misnah:’’ others refer them to the incarnation of Christ;’ and think that by the crown, is meant his humanity, which he received from his mother, the virgin Mary; at which time he espoused our nature, and was no less a day of gladness to him than to us; it being what he gladly performed, and had been long desirous of, as is manifest from the several preludiums of it in the Old Testament: though others’’ have been of opinion, that the words regard the passion and sufferings of Christ; at which time he was crowned with a crown of thorns, and by his blood purchased and espoused the church to himself; which bloody baptism of his was so desirable to him, that he was even straitened until it was accomplished: but though the allusion, as I have already hinted, is to the coronation and marriage-day of king Solomon; yet I should rather think that the words have reference to Christ, as the glorious Mediator, when first discovered to a poor sinner in all the fulness of his grace, as sitting and riding in the chariot of the everlasting gospel; concerning which we may observe.

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

dian, laus Serenae, v. 189. 190. such a crown is called rreor yomiXioi’. Bion. Idyll, prope finera. Vid. Plauti Casin. act. 4, 2. sc. 2. v. 17. Coronant and nuptiae sponsos, ideo non nubimus Ethenicis, kc. Tertull. de Corona Militis, c. 13. t Misnah

sotah.c. 9. s. 14. and Wagenseil. in ibid. ‘Isidore in loc. Beda, S. Thorn, and Bernard in Sanct. in loc, and not. Tigur. in loc. ■” Theodoret and Tres

Patres apud Ibid.

K 2

described, is king thereof; sec Psalm cxlix. 2, Zcch. ix. 9.

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

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

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

2ndly. “What is meant by this croion, wherewith he is crowned by his mother. Christ has a crown and kingdom, as he is God, equal with the Father, but this is not put upon him, nor given to him by any; he has a natural right unto it which none can give nor take away from him; he being “in the form of God,” and in all respects equal to him, “thought it no robbery” to asime this crown and kingdom to himself: he has also one as he is IMediator; and this is put upon him, not by his mother, but by his Father; who has “anointed him with the oil of gladness above his fellows,” and placed him as “king over his holy hill of Zion,” and set “a crown of pure gold upon his head.” And thus now, by faith, believers see him, “crowned with glory and honour;” all which will more manifestly appear at the last day, when there will be a more ojjen and visible coronation of Christ than has hitherto been; though

he has very often now a “crown given to him,” as the triumphant conqueror over the hearts of men; by the mighty power of his grace displayed in the everlasting gospel, in which he goes forth “conquering and to conquer.” But it seems to me that the crown which is here meant, is that which every true believer puts on Christ, when their soub are brought to venture on him, and believe in him: every art of faith is a putting the crown on Christ’s head; and every submission to his commands and ordinances, is an acknowledging of him as King of saints; and the giving up of their souls unto him, and owning him as their Head and Husband, is “a crown of glory, and a royal diadem” in his hand; even as converts ai’c a ‘■’ crown of rejoicing” to ministers, and “a virtuous woman is a crown to her husband;” and in nothing more do believers do this, than when they ascribe all they have and are, to his grace, and say, with the apostle, It i» “by the grace of Christ I am what I am;” for by so doing, they not only cast their crowns at Christ’s feet, but set another upon his head; whereas, on the contrary, they take the crown from off Christ’s head, who do not believe on him, despise his commands, neglect his ordinances, and ascribe their salvation, either in whole or in part, unto themselves, their own works and duties. Moreover, this honour Christ justly deserves from us; and it is an incumbent duty to give it to him; for he, in creation, crowned man, and set him over all the works of his hands, and made him but little inferior to the angels themselves; and by his incarnation, has crowned the human nature with such glory and honour, as it never had in a state of innocence itself; it being united to a divine person, and is now exalted at the Father’s right hand, which is an honour none ot the angelic race ever enjoyed; for, “to which of the angels said he at any time. Sit at my right-hand?” who also, in the redemption of us from the curse of the law, the slavery and servitude of sin, Satan, and the world, in the remission of our sins by his blood, the justification of our persons by his righteousness, and sanctification of our hearts and natures by his grace and Spirit, has “crowned us with loving-kinduess and tender mercies.” In short, he has laid up for us a “crown of righteousness, life, and glory,” which he, the righteous judge, will give unto and put upon the heads of all his people; so that there is a great deal of reason to crown Christ, and acknowledge him alone as our Lord and King, our Head and Husband, our Saviour and Redeemer, who wascrowned with thorns for us,aud has crowned us with his grace new, and will ere long crown us with glory. But,

3rdly. The time of his ccronation is next to be enquired into; and that is said to be “in the day of his espousals,” that is, on his marriage-day; for Christ’s coronation and marriage-day are one and the same day. Now, by this “day of his espousals,” we are to understand the time

‘Durham on ver. 9.

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

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

Fourthly. We may observe the duty which is enjoined those daughters of Zion; and that is, 1. To go forth, i.e. out of themselves; for a man can never see any glory and excellency in Christ, until he looks out of himself alone to him, the church would have these daughters turn away their eyes from every thing else, and view this glorious object only for every thing else though never so valuable,istobe forsakenandleftforthesake him, who is preferable to all enjoyments whatever. 2. To behold him: the former is in order to this; for as persons siting within doors, cannot behold an object that is passing by, unless they arise, get up, and go forlh or look out; so neither can believers discern this glorious object

without going forth. The church would have these daughters behold Christ with attention, affection, faith, and admiration; she would have them fix their eyes upon him, look upon him, and love him; look upon him, and believe in him; look upon him, and wonderathim; for there are astonishing beauties, incomparable excellcucies, transcendent glories in him, which deserve such looks as these.