On earth. The banneret of love to be soon exchanged for the banner of war. The feast to give place to the fight. The banquethouse to be followed by the battle-field. Believers soldiers of Christ as well as His Bride. The bridal chaplet to be laid aside for the warrior's helmet. The high enjoyment of the Bridegroom's love on earth may be temporary, but not the love itself. That enjoyment easily disturbed, like the repose of the timid gazelle. Intimate fellowship with Christ a tender, delicate, and sensitive thing. Numerous causes of disturbance both within and without us. Even necessary duty in the battle of life and the service of the Master may disturb it. Sin, self, and the seductions of the world, however, its main disturbers. Satan as great a foe to such enjoyment as to that of our first parents in the bowers of Eden. Heaven the place of undisturbed enjoyment.

2. Great care necessary in order to preserve the enjoyment of Christ's love. That enjoy ment precious, as-(1) Endearing the Saviour; (2) Engaging us to His service; (3) Deadening us to the world; (4) Tending to crucify sin and increase holiness in the soul. The love of Christ constraineth us. The sense of it, therefore, to be carefully preserved. Hence the caution at the Supper Table: Watch and pray, lest ye enter into temptation: Continue ye in my love.' Important charge: Keep yourselves in the love of God, that is, in the enjoyment of it (Jude 21). The sense and enjoyment of Christ's love only preserved by (1) Watchfulness against sin; (2) Obedience to His will; (3) Faithfulness in His service; (4) Patient endurance of the cross. 'If ye keep My commandments ye shall abide in My love, even as I have kept My Father's commandments, and abide in His love' (John xv. 10). David and Peter lost for a time the joy of God's salvation through sin, but not the salvation itself. Care to be taken to preserve a tender and an unsoiled conscience. Especial

care necessary in our intercourse with the world, and even with the professing Church. Danger even of the daughters of Jerusalem' disturbing our love. Believers to be most careful over themselves when they have been nearest to Christ.

3. The desire of Jesus that His people may enjoy the continuance of His fellowship and loce. Exemplified at the Supper Table in the Upper Room. Continue ye in my love: These things have I spoken unto you that My joy might remain in you, and that your joy might be full' (John xv. 9-11). His desire to come in and sup with believers, and they with Him (Rev. iii. 20). From no unkindness or unwillingness on His part if the enjoyment of His fellowship and love is not of longer continuance. Only necessity and duty compel the language: 'Arise, let us go hence' (John xiv. 31).

4. A time when sensible enjoyment of Christ's love and fellowship may be safely and properly suspended. Until he (or she) please. A suspension necessitated after the enjoyment in the Upper Room, both on the part of Christ and His disciples. Christ obliged to leave the banqueting-house' to go and redeem His lost sheep; believers to be ready to leave it to go and reclaim them. Others, still without, to be invited and brought to the Marriage-feast with ourselves. The loving self denial of the Master the best way to preserve the assurance of His love, and to secure the frequent repetition of the sense of it. The temporary suspension of our own enjoyment well repaid by the Saviour's joy over another lost sheep found. Our love to Himself to be evinced by our care for His lambs (John xxi. 15). His promise to His faithful and self-denying servants: 'I will see you again, and your heart shall rejoice' (John xvi. 22). Christ most likely to be found again by us, when joining Ilim in His own loved employment-seeking and saving that which is lost. 'Feed thy kids beside the shepherds' tents.'

NARRATIVE OF THE BRIDEGROOM'S VISIT.

Verses 8-13.

The voice of my Beloved!
Behold, he cometh,
Leaping upon the mountains,
Skipping upon the hills.

My Beloved is like a roe or a young hart:
Behold, he standeth behind our wall;
He looketh forth at the windows,
Shewing himself (glancing, like a rose
bud) through the lattice.

My beloved spake and said unto me
Rise up, my love, my fair one,
And come away.

For lo! the winter is past;
The rain is over and gone;
The flowers appear on the earth :
The time of singing is come;

And the voice of the turtle is heard in
our land.

The fig tree putteth forth her green figs; And the vines, with the tender grape, (or, now in blossom), give a good smell. Arise, my love, my fair one, and come away.

Shulamite relates the visit of her Beloved when he came to take her to the nuptials. The visit probably made in spring. The bridegroom's invitation, from its pleasant nature, poetically represented as a call to come forth and enjoy the beauties of that delightful season. The language implies a previous absence of the bridegroom. believers most comfortable state on earth not abiding. Its interruption, however, subservient to higher advancement.-The parts of which the Song is composed appear to shift and melt into each other like the dissolving views of a diorama.

The

The text a poetical and allegorical representation of what takes place in the history of the Church as a whole, and in the experience of believers individually. Historically, the

Church's experience-(1) At the return of the Jews from the captivity in Babylon; (2) At the time of the Saviour's incarnation and earthly ministry; (3) At any time of great revival in the Church-pre-eminently, at the commencement of the Gospel Dispensation on the Day of Pentecost, and at the Reformation in the sixteenth century. A time of the Church's

Revival,

a time of Spring. The voice of the heavenly Turtle-dove, like the harbinger of an oriental Spring, then heard in the land. The Gospel, -the voice and dispensation of the Spiritthen clearly and earnestly preached, and accompanied with the Spirit's own power. Sleepers awakened and the dead made alive. The anxious inquiry heard: What must I do to be saved? Sanctuaries thronged with thirsting hearers. Converts multiplied. Believers quickened-made holy, happy, and useful; bold in testifying for Christ, and their testimony blessed. The spirit of prayer— the voice of the Turtle-dove in the believer's heart-eminently poured out. Gatherings for prayer, numerous, lively, and largely attended. The fruits of the Spirit conspicuous. Love, peace, and goodwill prevailing in the Church and in the neighbourhood. Satan may rage, and some may persecute; but the believers are unmoved, rejoicing to walk in the footsteps of the flock,' and to be counted worthy to suffer shame for their Master's sake. serve-A necessity laid on believers to pray for such a Spring-time to the Church and the world (Zech. x. 1).-The Church's experience farther indicated in the text—(4) At the time of the Saviour's second coming. The new heavens and the new earth then created. The whole creation, now groaning and travailing in pain together, then 'delivered from the bondage of corruption into the glorious liberty of the children of God.' No more death, neither sorrow, nor crying, nor any more pain; for the former things are passed away' (2 Peter iii. 13; Rom. viii. 21; Rev. xxi. 4).

Ob

The experience of individual believers ex

hibited (1) At the time of their first enjoyment of Christ's manifested love; (2) At subsequent repetitions of the same; (3) In revived spiritual life and joy after a season of deadness and discomfort; (4) At their departure to the 'better country."

There everlasting spring abides, And never withering flowers. The passage includes a lively and beautiful description of

Spring.

Spring the emblem of all that is sweet and lovely, joyous and refreshing. The spring in nature only a picture of the spring in grace, and still more of the spring in glory. Its lessons manifold :

1. That God is love. This proclained in the months of spring from every wood and hedge-row, every field and garden. Sung by the lark as it soars in the air; hummed by the insect as it flits from flower to flower; whispered by the daisy that shows its smiling face again after the snows and storms of winter. Spring a continually recurring testimony that God delights in the happiness of His creatures.

2. That He rules by His providence. By His care, the creatures he has made are again provided with the means of support and comfort which seemed for a time to be suspended. Life bursts forth out of death, and plenty out of want. His hand looses the bands of winter by preserving the earth in its motion, and the sun in its power. He brings back the sweet influences of the Pleiades, and looses the bands of Orion (Job. xxxviii. 31).

3. That God is faithful to his promises. The time of the singing of birds comes, however long it seemed to be deferred. The

voice of the turtle or cuckoo is again heard in the land, proclaiming that God is mindful of His promise that, while the world remains, seed-time and harvest, summer and winter, shall not cease (Gen. viii. 22). Weeping may endure for a night; joy, according to His promise, comes in the morning. They that sow in tears shall reap in joy.' (Ps. XXX. 5; cxxvi. 5). The fulness of the time arrives, and the Saviour appears.

4. That God is the author of beauty. Himself the perfection of beauty, He delights in imparting it to His creatures. Beauty the robe of Spring. Conspicuous everywhere,in "the blue sky, green earth, and gleaming sea." The world not a mere granary. The hand that fills the ear with the full corn for man's food, clothes the grass of the field with beautiful flowers for man's enjoyment. The voice of spring: "How great is His goodness, and how great is His beauty!" (Zech. ix. 17).

An interesting feature of Spring is the return of the migratory inhabitants of the woods. More especially that of the herald of Spring-with us the cuckoo,-in Palestine,

The Turtle Dove.

'The voice of the turtle is heard in our land.' The turtle-dove in the natural, an emblem of the Holy Ghost in the spiritual, world His chosen form, in descending on the Saviour at His baptism. Probable allusion to the figure in the account of the Creator (Gen. i. 2): The Spirit of God moved on the face of the waters.' Literally, brooded,' as a bird over its young. Dove-like, sat'st brooding' (Milton). The dove an emblem of the Holy Spirit, as-(1) Distinguished for its faithful love. In love, the Spirit visits loathsome hearts, which He renews for His abode, and then never entirely leaves. (2) The cleanest and most delicate of birds. The least sin hateful and grieving to the Holy Spirit. Creates, in the soul He dwells in, the same holy hatred. (3) A very timid creature. A hawk's feather said to be sufficient to make it tremble. The Holy Spirit easily grieved, and creates in us a holy fear in regard to sin and spiritual danger. (4) A gentle bird. The gentleness of the Spirit seen in the gentleness of Christ, in whom He dwelt in His fulness. 'I am meek and lowly in heart.' 'He shall not strive nor cry. A bruised reed He shall not break, and smoking flax shall He not quench' (Matt. xi. 29; xii. 20). Among the fruits of the Spirit are-long-suffering, gentleness, and meekness (Gal. v. 22, 23). (5) The turtle takes up its abode in the land renewed under the genial breath of Spring. The Holy Spirit loves to dwell in the heart He renews by His own gracious influence. The believer's body as well as His soul the temple of the Holy Ghost (1 Cor. iii. 16; vi. 19). Care to be taken by the believer to cherish so blessed a guest.

The voice' of the Holy Spirit 'heard in the land'-(1) When the Gospel is preached in its purity. The Gospel the Dispensation of the Spirit. The Spirit and the Bride say: Come.' 'As the Holy Ghost saith, Today, if ye will hear His voice.' 'He that hath an ear, let him hear what the Spirit saith unto the Churches' (Rev. ii. 11; xxi. 17; Heb. iii. 7). (2) When the Gospel is preached with power. The Gospel to be preached with the Holy Ghost sent down from heaven.' 'Ye shall receive power after that the Holy Ghost is come upon you; and ye shall be witnesses unto me' (1 Peter i. 12; Acts i. 8). (3) When the fruits of the Gospel appear in the lives of those who hear it

These fruits-love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance (or self control). Exemplified in the first hearers of the Gospel at Jerusalem, at Samaria, Philippi, Corinth, &c. (Acts ii. 44 47; viii. 8; xvi. 15, 33, 34; Phil. i. 3-7; I Cor. vi. 11). The voice of the turtle-dove never entirely silent in the earth since the first promise of a Saviour. Heard in the preaching of Enoch and Noah, in the Psalms of David, in the Proverbs and Song of Solomon, and in the strains of all the prophets. Carries in the Gospel the olive leaf of peace to a perishing but pitied

world.

From the language of Shulamite in reference to her Beloved, observe—

1. The warm ffection of a believer's heart towards the Saviour. The voice of my Beloved!' The first faint sound of His voice eagerly caught as it falls on the ear. Shulamite speaks as if her heart leaped within her at the sound. As soon as the voice of Thy salutation sounded in mine ears, the babe leaped in my womb for joy' (Luke i. 44). (2) The waiting and expectant state of the believer in regard to Christ. For His first Advent in the case of the Old Testament Church; His second Advent in that of the New; and His spiritual visits and appearances in the case of believers in general. Shulamite on the eager look out for her Beloved. The proper posture of believers in regard to Christ. His second and glorious Appearing the Church's blessed hope' (Titus ii. 13; Luke xii. 36) (3) The love of Christ to His Church. Shulamite's Beloved represented as coming to her, in the eagerness of his desire, like a swift and sprightly gazelle or young antelope, bounding over mountain and hill. No obstacle too great for Christ to overcome in redeeming and blessing His Church. He loved the Church and gave Himself for it.' Jacob's love to Rachael shewn by a hard service of fourteen years in keeping Laban's flocks. A human life of thirty-three years to fulfil the precepts of the law; and a painful, ignominious, and accursed death, with the added misery of the hiding of His Father's face, to satisfy its penalty-not too much for the love of Christ to His Church. Sacrifice and offering Thou wouldst not: then said I, lo, I come to do Thy will, O God; a body hast Thou prepared for me' (Ps. xl. 6, &c.; Heb. x. 5-9).

3. The Saviour's desire for the believer's love and fellowship. Shulamite's Beloved having reached her dwelling, waits outside till be obtains her consent to follow him. 'He standeth behind our wall,' &c. He addresses her by the most endearing titles, and employs arguments taken from the

removal of every obstacle-'the winter is past,' &c.-and from the most attractive features of the country in the lovely season of an oriental Spring, as expressive of the sweetness enjoyed in the fellowship of love. Souls invited to receive and follow Christ by the blessedness imparted by His presence and love. Behold, I stand at the door and knock; if any man hear my voice and open the door, I will come in unto him, and will sup with him, and he with me' (Rev. iii. 20).

4. The natural backwardness of the heart to the blessedness to which Christ invites His

people. Shulamite's backwardness indicated by the arguments employed by her waiting Beloved to overcome it. The believer's spirit willing, while the flesh is weak. Weights hanging on the soul which have to be laid aside. The natural tendency, through the remains of the carnal mind, to settle down in a state of sloth and indolence, satisfied with little of spiritual life and communion with the Saviour. My soul cleaveth to the dust; quicken Thou me according to Thy word' (Ps. cxix. 25).

6. The necessity of leaving everything for Christ. Shulamite twice entreated to rise up and come away.' Like the exhortation addressed to the same Bride in the fortyfifth Psalm: Harken, O daughter, and consider: forget also thine own people and thy father's house' (Ps. xlv. 10, 11). The Saviour's call: 'Follow Me'-to be answered by a rising up, leaving all, and following Him (Matt. v. 19-22; Luke v. 27, 28). 'Whosoever he be that forsaketh not all that he hath, he cannot be My disciple' (Luke xiv. 33).

7. The whole passage descriptive of

The Saviour's Call.

I. What it cOST to make it. Shulamite's Beloved required to come from a distance, overcoming every obstacle, like a roe or a young hind' bounding over one mountain peak after another. The Son of God required to leave His Father's house, assume our nature, empty Himself of His glory, take the form of a servant, be born of a humble woman, be brought forth in a stable, work as a carpenter, become a man of sorrows and acquainted with grief, be for a time with nowhere to lay his head, endure the contradiction, reproach, and opposition of sinners, and at last the hiding of His Father's face amid the agony and shame of an accursed death. One mountain of suffering and one valley of humiliation after another, to be passed before He could call sinners to the enjoyment of salvation,-His chosen bride to the celebration of the marriage. Many also the provocations to be come over in His saving call

to sinners, and His sanctifying call to believers, before He obtains their full consent to 'rise up and come away.' Jesus more eager to save and bless, than the sinner or the saint to experience His salvation and blessing (Ps. lxxxi. 10-16).

II. The MEANS through which He addresses the call. "The voice of my Beloved. He standeth behind our wall, he looketh forth at the windows, showing himself (margin, 'flourishing'-glancing like an opening flower) through the lattice." Through these openings in the wall he addressed his invitation: My beloved spake and said unto me.' Through the ordinances instituted by Himself in His Church, Christ wooes sinners to become His Bride, and invites His Bride to the full enjoyment of union and communion with Him. 'We are ambassadors for Christ, as though God did beseech you by us we pray you, in Christ's stead, be ye reconciled unto God.' 'I have espoused you to one husband, that I may present you as a chaste virgin unto Christ' (2 Cor. v. 20; xi. 2). The voice of Christ Himself in the word and ordinances the only effectual means of awakening and drawing the soul to Himself.

me.

My sheep hear my voice and follow The quickened soul able to distinguish that voice as the voice of the beloved. They know not the voice of strangers." The voice known to be that of the Saviour from its inward power and sweetness, and from its conformity to the written Word. Known by believers as having heard and experienced it before. Observe (1) A wall found standing between Christ and the soul whom He seeks. Our fleshly nature, both in respect to body and mind, such a wall. The law of commandments' which we have broken, another. Visible nature at present a separating wall. Ordinances themselves a wall, but a wall with openings in it; or ordinances these openings themselves. Through these openings Christ shows Himself to the soul He seeks. (2) To obtain glimpses of Christ and hear His voice, it is necessary to be at the lattice of ordinances. Divine ordinances the meetingplace between Christ and His people (Ex. xxv. 22; xxix. 42, 43; xxx, 6, 36). 'Blessed is the man that heareth me, watching daily at my gates, waiting at the ports of my doors.'

One thing have I desired, and that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord and inquire in His temple.' 'Wherever two or three are gathered together in My name there am I in the midst of them.' 'Wherever I record my name, I will come and bless you' (Prov. viii. 34; Ps. xxvii. 4; Matt. xviii. 20; Ex. II. 24).

III. The ARGUMENTS employed in the call. Three arguments employed by Shulamite's Beloved. (1) His own love-expressed in the titles given her; (2) The removal of hindrances: The winter is past, the rain is over and gone;' (3) The joyful prospect before her-The flowers appear on the earth,' &c. Jesus invites sinners to become His Bride, and His Bride to come forth to the full enjoyment of His fellowship on the ground of

1. His love to them. His great argument with Israel His argument with believers and with sinners still: 'I have loved Thee with an everlasting love; therefore, with loving-kindness have I drawn thee.' 'I have redeemed thee; thou art mine.' 'Turn, O backsliding children, for I am married unto you' (Jer. xxxi. 3; iii. 14; Is. xliii. 1). God so loved the world that He gave His only begotten Son, that whosoever believeth on Him might not perish.' 'The Son of Man is come to seek and to save that which was lost.' Came not to be ministered unto, but to minister, and to give His life a ransom for many' (John iii. 16; Luke xix. 10; Matt. xx. 28). Thus Jesus gained the woman at Jacob's well, and the sinner that washed His feet with her tears. The sinner's heart only thawed by a Saviour's love. The cords that draw the soul to Christ 'the cords of a man and the bands of love' (Hos. xi. 4). Only the revelation of redeeming love able to break down the barriers and undo the bolts of a sinner's heart A loving voice heard outside before the door is opened within (Rev. iii. 20). None so fair in the eyes of Jesus as the penitent and believing soul (Luke xv. 5—7).

6

2. The removal of hindrances. The winter of a Legal Dispensation now past. The covenant of works superseded by a covenant of grace. Do this and live' exchanged for 'Believe and live.' Fulfilment of moral precepts and observance of ceremonial ordinances no longer a term of union with the Beloved. The invitation: 'Come unto me, all ye that labour and are heavy laden, and I will give you rest.' Ho, every one that thirsteth; come ye to the waters; and he that hath no money; Come, buy and eat; without money and without price.' 'Whosoever will, let him take the water of life freely' (Matt. xi. 28; Is. lv. 1; Rev. xxii. 17). Divine justice that demanded the sinner's damnation now satisfied with the Surety's blood. The sword that should have smitten the guilty sheep bathed in the blood of the Shepherd, and so put back into its scabbard. The way prepared on the cross for a righteous reconciliation with God, and the full forgiveness of the sinner. God now able to be just while justifying the ungodly. A just