Section 581
IV. If by the chariot we understand the covenant of grace, then
1st, By the silver pillars, may be meant the promises thereof; which, like 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 in 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! 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,
2dly, 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 unbottomed; 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,
3dly, Its purple coveting 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[3714] have their sins blotted out, hid 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 shews 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 1ined with love! love is the hangings of it all around, and the velvet cushions and pillows on which faith leans; with what splendor, 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-seat, the veil of blue and purple, and the seat of the Shekinah 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 verse 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 27 will best appear by comparing both together: which bridal-palace Christ is now preparing for his spouse, and when that is ready for her, and she for that, being "perfumed with myrrh and frankincense," 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.