1 There is some difficulty to fix the speakers, to me it appears that neither the bride nor bridegroom are introduced throughout the whole of this section; but that it is a kind of dialogue between the virgins, probably in two semi-cho ruses. 1 The carriage here introduced appears to have been a kind of palanquin of state, sufficiently large, perhaps, to inclose both bride and bridegroom. The magnificence of this carriage is In preferring these perfumes to gold dust, and the powders of the merchant, I suppose there may be an allusion to the sacred perfumes of the temple, which were not to be manufactured or used for any other purpose, under penalty of death. 1 The original word non is supposed to mean a kind of litter, or open vehicle, usually called a palanquin, in which the great men of the east are carried, sometimes upon elephants or camels, and other times on men's shoulders. The bier on which Abner was carried to his grave was probably of this nature. See Parkhurst in . Niebuhr says, a palanquin completely ornamented with silver, covered with rich stuffs, and suspended on a handsome bamboo, will cost about 2007. sterling. Travels, vol. II. p. 410. In the year 1796, the British government presented the Nabob of the Carnatic with a superb carriage of this nature, which may even vie with Solomon's, of which the following account is copied from the public prints of the time. The beams are solid gold, the inside beautifully decorated with 'silver lining and fringe throughout: the panels are painted in the highest style of finishing, and represent various ( groups and heads of animals, after the manner of Asia, 'beaded with gold richly raised above the surface, and engraved. The stays, and different other ornaments, are of ⚫ embossed silver.' The word appirion (px) used in the next verse, and rendered by our translators chariot, is of very doubtful origin and import. Most of the critics derive it from a root () implying fruitfulness, and render it a bridal-bed, which was always expected to be fruitful. [So Lord Ċlarendon not merely ideal; such are to this day employed by eastern nabobs, as may be seen in the margin. A carriage seems also alluded to in the 45th psalm, but differing materially from this. That resembles more the war-chariot of a conqueror, and the prince goeth forth to victory, with his sword girded on his thigh. This is the palanquin of a new-married pair, accompanied with festivity and joy. In an allegorical view, the object intended is probably the same, only considered in a different point of view. But what is this object? The TARGUM and Jewish commentators explain it of the temple; and this was indeed a magnificent object. But something grander than the temple is here; and THEODORET, and other Christian writers, explain it of the propagation of the gospel by its first ministers, whom he considers, not improperly, as pillars of the church. The success of the gospel is sometimes consi calls a numerous family,The offspring of a very fruitful bed.'] But then it must mean such a bed as the Rabins say the bride used to be carried in from her father's house to her husband's: i. e. a palanquin, or litter, and so the word is used in the Misnah. Avenarius makes it a compound word, signifying a carriage upon wheels; but the LXX. simply render it popelov, a carriage; and from the similarity of sound, Cocceius, among others, has supposed the term to have been originally Greek, and hebraised (with other foreign words) by Solomon. Pausanius mentions a nuptial chariot which contained three persons, the bride, the bridegroom, and his friend. Something like this is the Indian palanquin called Palki, in which the bride and bridegroom are carried upon men's shoulders. dered under the image of a victory, and at other times under that of a marriage festival. The latter is the figure now before us. This gospel chariot has set most of the expositors a riding upon the back of all order and decorum.' The love of allegory is a great snare to a commentątor; and the small expence of genius or labour necessary to please the million, in this way, has tempted many into a method of interpretation, which has given the enemies of gospel truth too just occasion of reproach and ridicule. Instead then of distinctly considering the top and bottom, the pillows and the lining, &c. let us observé in this carriage an image of the magnificence and beauty-security and perpetuity of the gospel. 1. The magnificence and beauty of the gospel is like the simple architecture of the antients. Its grandeur is not that of a heavy uniform pile of buildings; nor does its beauty arise from a profusion of unmeaning ornaments: but there is a magnificence and unity in the design, a proportion and symmetry in its parts, which forms a character of beautiful simplicity. A few circumstances may be mentioned. The grand design of the gospel is the glory of the divine perfections, in their harmony and connexion. The God of Christians is a Deity 'full orb'd, In his whole round of attributes complete.' All human schemes sacrifice one attribute to ( 257 ) the honour of another; usually justice and holiness to mercy and benevolence. • Here mercy and truth meet together; righteousness and < peace kiss each other.' The gospel exhibits a unity of design, a beautiful simplicity and proportion in all its parts. Such is the relation and connexion between the truths of revelation, that one cannot be rejected or denied alone. They are links of the same chain, which is broken if one be lost. The doctrine of human depravity connects with that of gratuitous pardon. The doctrine of human imbecility with that of divine influences; and so of the others. Each truth hath also its appropriate station in the system; and the various doctrines are like the steps of Jacob's Ladder; they connect earth and heaven. For whom he pre 'destinated, them he also called; whom he called, them he also justified; and whom he jus'tified, them he also glorified.' The beauty of the gospel, I have said, arises in great measure from its simplicity. It has indeed been loaded with rites and ceremonies; but these are meretricious ornaments, altogether fo reign and unsuitable. Truth is like the Ionic column, which charms from its simplicity; and when disguised by foreign ornaments is like the same pillar loaded with the votive gifts, the cockle. shells and relicks of pilgrims.-It is the same, but it is obscured-it is degraded. 2. The scene before us may represent the se Kk curity and permanency of the gospel. The gospel indeed first spread, not only without, but in opposition to all the powers on earth. Uncountenanced and unprotected, who could have thought that twelve poor fishermen could have propagated through the world a system so unflattering to human vanity, so repulsive to human passions? But they were not unprotected. Of this chariot it is said that threescore valient men are about it, i. e. that it is securely guarded. So was the gospel. Not by human wisdom or human might; but by the Spirit and the power of God. This guard is like that of the prophet Elijah :-He appeared unprotected and alone, and his servant trembled at the surrounding hosts-' O my father, 'the chariots of Israel, and the horsemen there' of! But when his eyes were opened, behold the mountain was filled with chariots and horses of fire. Such has been the security of the gospel. A hand unseen' has protected it against all the powers of tyranny and persecution and hence it remains to this day, and shall survive all its enemies and opposers. : How often have the princes of the world threatened to annihilate the gospel! And when the sword has failed, and there has appeared no hope of destroying it by force, the powers of wit, of genius, and of learning, have confederated to oppose it. For a moment they partially succeeded, and began to rear their monuments of victory. But already the colossus of infidelity begins to crumble, and the stone cut out of the |