Church's Head (Eph. iv. 7—11; Matt.xxviii. 18-20; 1 Cor. 11, 23).

2. Made by Solomon for himself. 'Made himself a chariot.' The special object of it the comfortable convevance of his Bride to

her future home. The covenant of grace devised by a Triune God, the Son as well as the Father and the Spirit, for the salvation of the Church, given to the Son as His Bride. The ordinances, gifts, and offices, for the gathering in, building up, and perfecting of the redeemed (Eph. iv. 12; v. 25-28). Christ's glory connected with the salvation of His Church (John xvii. 1, 2).

3. Well guarded. The chariot, with the Bride in it, during its passage through the wilderness, accompanied by a chosen guard of military, well armed, and of dauntless courage, because of fear in the night.' 'The period of the Church's passage through this world to her heavenly home a time of 'night' -of darkness, danger, and discomfort. Hence placed by her divine Lord under the escort of an angelic guard. The angel of the Lord encampeth round about them that fear him, and delivereth them.' Angels that excel in strength,- ascending and descending upon the Son of man,'-sent forth 'to minister for them who shall be heirs of salvation' (Heb. i. 14; John i. 51). Hence the death of a persecuting Herod (Acts xii. 1–23). The Church placed also under the care of those to whom it is given to watch for their souls as those that must give account (Heb. xiii. 17). Such set for the defence of the Gospel, that its truth may continue with the Church in its purity and integrity, and by the skilful use of the sword of the Spirit, which is the Word of God,' to contend earnestly for the faith once delivered unto the saints' (Phil. i. 17; Gal. ii. 5; Jude 3).

Its

4. Worthy of its author and object. 'Made of the wood of Lebanon'-cedar, both durable and fragrant. Its pillars of silver,' supporting the canopy at its four corners. Its bottom,'-seat for reclining on, or back for leaning against,-of gold. Its covering' or hangings, of purple or scarlet. 'midst,' or bottom, paved with love, for (or by) the daughters of Jerusalem,'-covered with a carpet, probably adorned with embroidered love-embl ms and mortoes, the work of the hands of the Ladies of the Court. The Covenant of Grace an 'everlasting covenant.' The ordinances by which it is administered, for perpetual observance till the Lord's second appearing. His presence with His Church and servants in the administration of it, even unto the end of the world.' The Lord's Supper to be observed until He Himself shall come. The ordinances of the Old Testament dispensa

tion having a temporary design, superseded by those of the New, when that design had been accomplished. The tabernacle and temple with their furniture, distinguished, like the 'chariot,' for their durable materials (including cedar), and the gold and silver of which they were composed; the veil of 'blue, purple, scarlet, and fine-twined linen' (that of the temple also adorned with embroidered cherubims), and the covering of the taber nacle of rams' skins dyed red,' overlaid with badgers' skins,-all figures of 'good things to come,' of which divine 'love' is the beginning, middle, and end (John iii. 16; Eph. v. 25, &c.).

No journeying to heaven for sinful men but in this chariot of love. Every portion of the blood-bought Bride of Christ brought into it through the knowledge and belief of the truth which it is designed to proclaim. A place in it offered by Christ to every sinner through the voice of the Bride whom it conveys (Rev. xxii. 17). The chariot passes by wherever the Gospel is preached, with an invitation even to the chief of sinners to accept of Jesus as their Saviour, Bidegroom, and King, and to enter it as a portion of His Bride. Unspeakable blessing to have a place in this Bridal chariot of the King of Kings. Terrible consequences of slighting the invitation (Heb ii. 3).

THE ROYAL MARRIAGE.
VERSE 11.

CITIZENS, calling to the Women of Jerusalem.
Go forth, O ye daughters of Zion,
And behold King 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.

That

The bridal procession now supposed to have entered the city, and to be either passing along the street, or to have arrived at the palace. The language sufficiently indicative that the royal marriage is now taking place in the poem, or about to do so. marriage the point to which the previous events in the Song were preparatory steps. This verse, therefore, to be regarded as the central part of the poem. The king exhibited as already wearing the nuptial crown or chaplet, such a crown being worn in the East by the bridegroom as well as the bride, and usually placed on his head by his mother, if still surviving. The royal marriage naturally an object of special interest and attraction to the citizens, more particularly the king himself, its central figure.

The espousals of Israel's king with Shulamite a picture of the marriage of the Lord Jesus Christ with His Church at His second coming, when His Bride shall have 'made herself ready' (Rev. xix. 7). On that infinitely solemn and glorious day of the King's espousals, those who have fallen asleep,' but whose already perfected spirits shall come with Him to be reunited to their raised and glorified bodies, as well as those who shall be 'alive and remain to His coming,' being in a moment' changed and glorified without tasting of death, shall be caught up to meet the Lord in the air,' and to go with Him into the new Jerusalem to be presented to His Father and their Father, and to sit down together at the Marriage Supper of the Lamb,' and so to be for ever with the Lord' (1 Thess. iv. 14-17; 1 Cor. xv. 51, 52; Rev. xix. 7-9). The most prominent figure in the whole transcendently glorious scene, and the object attracting the eyes of men and angels, will naturally be Christ Himself as

The Royal Bridegroom;

here exhibited under the name and title of one of his most distinguished Old Testament types, King Solomon. Observe

1. Christ will appear at His second coming in the character of KING. His title exhibited 'on His vesture, and on His thigh:' KING OF KINGS, and LORD OF LORDS. Never till then fully manifested in this character. The dignity claimed for Himself at Pilate's bar, but denied Him by His own subjects, or those who ought to have been such. His title virtually and practically denied by the world, and, to a great extent, by the professing Church, who say by their spirit and their lives: 'We will not have this man to reign over us.' The scene indicated in the text faintly foreshadowed by the Saviour's triumphant entry into Jerusalem. (Matt. xxi. 9; Luke xix. 38).

a

The

2. Christ will especially appear as KING SOLOMON. 'Solomon' derived from word denoting peace.' His reign a reign of peace. The sword, always drawn in the reign of David his father, slept in its scabbard during that of Solomon. Jesus the Prince of Peace. Himself our peace. 'Man' who should be the peace.' Has made peace by His blood. His birth celebrated by angels as inaugurating peace on earth.' That peace, however, never fully enjoyed on and by the earth, till He ascends the Throne at His appearing and His Kingdom.' Till then His Kingly character represented by David the 'man of war,' rather than by Solomon the Peaceful. His followers now called to fight as 'good soldiers of Jesus

·

Christ. Only then called to sit down and feast as his Bride at the Marriage Supper of the Lamb.'

3. Christ will appear at His second coming in the character of a ROYAL BRIDEGROOM Solomon's crown wherewith his mother crowned him,' neither a political, nor a martial, but a nuptial crown. This crown put on his head not by priest or poteutate, but by 'his mother.' Worn by him not on a state occasion, or on a day of triumph, but on the day of his espousals. The period indicated, that of the public espousals of Christ with His saved Church on the day of His glorious appearing. That period, however, preceded by two secret and mystical espousals which may be blended with those public ones; namely, His crucifixion, when His human mother, in the person of the soldiers, placed on His head the crown of thorns; and the sinner's conversion to Christ and open avowal of Him as his Lord and King. His believing people presented unto Him at His coming as a chaste virgin, having been previously espoused to Him as their husband (2 Cor. xi. 2). The time to which Paul looked forward as the goal of his hopes in connection with his labours in the Gospel (1 Thess. ii. 19). Every saved soul a flower in Christ's bridal chaplet; or rather a part of the Bride herself. Saved souls the crown of those who had been the instruments in their salvation; much more to Christ Himself, who redeemed and saved them. The crown, therefore, placed on His head by His spiritual mother, the Church in which He Himself was born; in joyful compensation for the crown of thorns with which His natural mother, or humanity, crowned Him in the day of His deep humiliation and sorrow. Every act of faith and love by believing souls, a step towards Christ's coronation. Before conversion, we put the crown on our own heads; after conversion, we put it on Christ's.

4. Christ's second appearing the day of the gladness of His neart. The day of the Bridegroom's greatest joy that on which He receives His Bride (Is. lxii. 5). That day looked forward to by Christ in the midst of His sufferings as the joy that was set before Him.' for which He willingly endured the cross, despising the shame' (Heb. xii. 3). That day the climax of His joy. His loving heart rejoiced even in the day of His humiliation, when He found the lost sheep and laid it on His shoulders. Much more in the day of His exaltation, when He has all the sheep safely and for ever with Himself at home (Luke xv. 56). The day when He presents to His Father all that had been given to Him to save, saying, 'Here am I, and the children whom thou hast given me

(Heb. ii. 13). That day the joyous harvest after the seed-time of sorrow and anguish He endured on earth. The compensating fruit of the pain He suffered, the tears He shed, and the blood lle gave for the redemption of His Bride. To the joy of that day every single conversion now contributes; and accordingly, every faithful and loving effort put forth by His people for such conversion. The seed sown now in tears, then reaped in joy.

5. The day of Christ's appearing and espousals a day of intense interest to the Church and to the world. The daughters of Zion called to go forth and behold King Solomon,' with his nuptial crown' in the day of his espousals.' When Christ comes in the clouds as the Royal Bridegroom of His Church, every eye shall see Him' (Rev. i. 7). The joy of all joys to behold Him on that day as our own Bridegroom (Is. xxv. 9).

The sorrow of all sorrows to see Him as the Bridegroom whom we continued to despise and reject (Rev. vi. 14—17).

on.

The day of Christ's public espousals and of the gladness of His heart' fast hasten ng Eighteen centuries ago the Bridegroom left the promise with His expectant Bride: 'Surely I come quickly' (Rev. xxii. 20). His parting word not yet fulfilled. The Bride not yet ready. The number of His elect not yet accomplished. The Gospel of the kingdom not yet preached for a witness to all nations. Yet the time may be near. The Gospel never so widely preached as now. In a short time all nations will have heard it. The last vessel of mercy probably ere long gathered in, when the Bride shall have made herself ready.' A very short time and the cry may be heard, arousing asleeping world and a slumbering Church: Behold the Bridegroom cometh; go ye out to meet Him.'

SCENE FIRST.

Speakers: The King

Thy temples are like a piece of pomegranate,

Within thy locks (or, ' behind thy veil').

Thy neck is like the tower of David,
Builded for an armoury;
Whereon there hang a thousand bucklers,
All shields of mighty men.

Thy two breasts are like two young roes
That are twins,

Which feed among the lilies.

Until the day break,

And the shadows flee away,

I will get me to the mountain of myrrh,
And to the hill of frankincense.

Thou art all fair, my love;
There is no spot in thee.

Shulamite not now merely a betrothed, but a married wife. Hence in this chapter, for the first time, called by Solomon, 'My spouse.' Her veil removed in the bridal apartment, Solomon surveys her beauty, and contemplates her person with intense delight. Spiritually, the Church, or individual believer, still regarded as on earth, but in an advanced stage of experience as compared with that of the preceding chapters. Historically, the New Testament Church, or the Church after Pentecost, indicated; the crucifixion and death of Jesus, followed by His resurrection and ascension, being regarded as the nuptials. In reference to individual believers, the present part of the Allegory may be viewed as descriptive of the time when they have made the public and solemn profession of their acceptance of and self-dedication to Jesus, by sitting down at His table, and receiving that seal of the Covenant and pledge of His love.

The text, Solomon's previous commendation of the Bride now repeated with considerable enlargement and particularity. Formerly, only her dove-like eyes commended and admired. Now all her features, as well as the upper parts of her person-her hair, neck, and breasts. Observe

1. A growth of grace in believers. The path of the just as the shining light. Believers changed from glory to glory. Beautiful in Christ's eyes here; much more so hereafter. Heaven the place of just men made perfect.

2. Periods of special advancement in the history of the Church and of individual believers. A great advance in holiness and grace in the Church of the New Testament after the day of Pentecost, as compared with that of the Old Testament. A similar advance to be experienced in the Millenial Church as compared with the Church in its present state. The light of the moon made to be as the light of the sun; and the light of the sun as the light of seven days (Is. xxx. 26). A great increase of grace often visible in the case of a believer after a solemn and public dedication of himself to the Lord, and a sealing of the Covenant at the Lord's Table. Believers frequently sensible of a considerable advance in grace, and of an elevation of their spiritual life to a higher level. Such elevations often preceded by painful trials, deep soul-exercises, and renewed conviction of sin. Much higher attainments in grace to be gained than are ordinarily arrived at. Such attainments to be earnestly desired and sought after. Provision made for them. Open thy mouth wide, and I will fill it.' 'Be ye filled with the Spirit' (Ps. lxxxi. 10; Eph. v. 18).

3. The highest delight of Jesus in the spiritual beauty and perfection of His Church and people. Forget thine own people and thy father's house; so shall the king greatly desire thy beauty' (Ps. xlv. 10). "The Lord in the midst of thee is mighty; He will save: He will rejoice over thee with joy; He will rest in His love; He will joy over thee with singing' (Zeph. iii. 17). Christ's joy fulfilled in the spiritual prosperity and perfection of His people. The description of the Bride's beauty in the text a climax, indicative of the joy of the Bridegroom-his affection kindling as he contemplates the object of his love. Commences with: 'Thou art fair;' and ends with: "Thou art all fair; there is no spot in thee.'

4. The believer's love, as expressed in the eyes,' her main attraction in the view of Christ. The Bride's dove-like eyes the first feature described, and the only one previously mentioned. The eyes the expression of the soul, and especially of the tender emotions. Doves distinguished for their affection, especially to their mates. Hence, 'doves' eyes' particularly expressive of the affection of a loving Bride. The believer's eyes such; as being meekly and lovingly directed to Christ as His Bridegroom.

5. The beauty and excellence of the believer in Christ's eyes made up of a variety of particulars. Seven here mentioned, as perhaps indicative of the believer's perfection. Not necessary exactly to fix the spiritual reference of each, though desirable to find the corresponding grace in the believer's character. The various particulars that constitute the spiritual beauty and excellence of the believer scattered up and down in the Scriptures. Sometimes brought together in a cluster, as in the text. So in Gal. v. 22; 2 Pet. i. 5; Phil. iv. 8; Col. iii. 12. These particulars all seen combined in their perfection in the person of Christ Himself. The believer's duty and interest to see that none of these features in the spiritual character are wanting or defective in him. Symmetry, proportion, and completeness necessary to the perfection of the Christian character.

6. The comparisons in the description not all equally obvious, though equally suitable. Their aptness more obvious and natural to an Oriental than a European reader. That aptness seen more in the general impression than in the particular resemblance. Beautiful and striking things in the person of a beloved one compared in the East by an ardent admirer, or by a writer of poetry, to other beautiful and striking things, where only a general or distinct resemblance might exist. The Bride's breasts thus compared to two twin fawns' feeding among 'lilies' or in a flowery mead; the prominent idea

being probably that of love and conjugal enjoyment (Prov. v. 19). Her fair neck, with its jewelled and golden ornaments, suggestive, in the eyes of Solomon, of the lofty marble tower' erected by his father David, with the glittering shields' of warriors suspended on its walls as indicative of the nation's strength; thus conveying the idea of moral firmness, dignity, and purity in the Bride. Her black tresses-a prominent feature in Oriental female beauty-sugges tive, to those accustomed to the pastoral scenes of Judæa, of a flock of goats,' with their long, dark, glossy hair, seen at a distance browsing on the mountain side; suggesting to us, however, the true ornament, not only of the female but of the Christian character in general-that of a meek and quiet spirit, which is in the sight of God of great price' (1 Pet. iii. 3). The Bride's lips' compared to a thread of scarlet,' as, while beautiful in themselves, suggesting a still greater charm, the sweetness and comeliness of her 'speech,' as expressive of a pure, affectionate, and intelligent soul, and rendering her a meet companion for an enlightened husband; a prominent feature in a spiritual believer being that his 'speech' is with grace, seasoned with salt; ' able to 'minister grace to the hearers ;' and that'no corrupt communication 'is allowed to proceed out of his mouth, but that which is good to the use of edifying' (Col. iv. 6; Eph. iv. 29) The whole presence of the Bride suggests to the admiring husband a 'mountain of myrrh' and a hill of frankincense,' where all is fragrant, sweet, and delightful: what the pure-minded and loving wife is to ner husband, and what the Church and the believer's soul is, or ought to be, to Christ.

Till

7. Christ's great enjoyment in the grace and fellorship of His believing people. The Bridegroom, after surveying and admiring Shulamite's unveiled charms, with the delightful consciousness that she is now all his own, resolves, for her comfort as well as his own. duly to enjoy her society and love. the dawn and the shadows flee away, I will get me to the mountain of myrrh,' &c. The mountain of myrrh' to Jesus is not so much the quiring Seraphim' and the angels. of light, as his people, whom he has redeemed with his most precious blood,' whether these be triumphant in heaven or still militant on earth. This is my rest for ever; here will I dwell; for I have desired it' (Ps. cxxxii. 13, 14). His place of enjoyment is among the 'golden candlesticks," or Churches of the saints (Rev. ii. 1).

A. Christ's presence in and with His Church promised during the whole of her stay in this world. That period, one of night—of darkuess, danger, aud discomfort (Rom. xiii. 12).

His second coming to His Church, the dawning of a bright and never-ending day. Till then His presence promised both to believers individually and to their assemblies convened in His name. (John XIV. 23; Matt xviii. 20). His promise to His servants and people in connection with the great commission: Lo, I am with you alway, even to the end of the world' (Matt. xxviii. 20). The words of the text those of Jesus at the Supper Table in the upper room at Jerusalem: I will not leave you comfortless; I will come to you' (John xiv. 18). Specimens of the fulfilment of the promise given immediately alter His resurrection (John xx. 16-28; Luke xxiv. 15-32; Acts i. 4).

9. The Church, both in its individual members and in its assemblies and ordinances, made a mountain of myrrh and hill of frankincense' by the person of Jesus Himself. No fragrance or sweetness apart from Himself.

Thy name is as ointment poured forth.' Al His garmen's smell of myrrh, and aloes, aud cassia. Ordinances themselves insipid without Christ. Believers 'stale and unprofitable,' but as they have Christ dwelling in them by His Spirit. Christ the 'buude of myrrh' that sweetens both the believer's spirit and the Church's ordinances. The care and concern of Churches and believers to be constantly, by the presence of Jesus and His Spirit, a mountain of myrrh and hill of frankincense.

10. If the Church on earth is made by the presence of Jesus a mountain of myrrh and a hill of frankincense, what shall heaven be?'

THE BRIDEGROOM'S INVITATION.

(Verse 8.)

Come with me from Lebanon,
My spouse, with me from Lebanon;
Look from the top of Amana,
From the top of Shenir and Hermon,
From the lions' dens,

From the mountains of leopards.

The King intimates to his beloved that he has a better place of residence prepared for her than that which had hitherto been her home; that it was his desire that she should soon accompany him to it; and that in the meantime she should withdraw her affections from her former abode. Her previous home is represented as being in Mount Lebanon with its snow-capped heights, either really, or in a locality thus poetically named. Lebanon, in its higher regions, with its adjacent peaks of Amana, Shenir or