Sirion, and Hermon, mentioned as a place both of danger and discomfort, notwithstanding the pleasant spots found in its valleys and lower slopes. The text the language of tenderest affection. For the first time Shulamite called by the King my spouse.' The marriage viewed as now having taken place. The Bridegroom's earnest desire to have his Bride always with him. His care that she should be with him in a place of comfort and security. Wishes her to leave those cold bleak mountains, the haunts of the lion and the panther; but to do so with the aid and protection of his arm and the solace of his company.

'In

The text may be viewed as corresponding with the words of Jesus at the Last Supper: my Father's house are many mansions: if it were not so, I would have told you; I go to prepare a place for you: and if I go to prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also" (John xiv. 2, 3). Observe, in reference to the Bridegroom's

1. To leave the world in heart and affection. The world, in its present state of apostasy and rebellion, here represented by Lebanon. and its snowy peaks. This the believer's native home. The place where he is born and brought up. Christ's Bride originally of the world as well as in it. 'Among whom

also we all had our conversation in times past' (Eph. ii. 3; Tit iii. 3). This world, in its present state, however, not to be the home of Christ's Bride. A place prepared for her in His Father's house. The world is to believers-(1) A place of discomfort. Like Lebanon with its bleak and barren rocks, and its cold snowy heights. 'In the world ye shall have tribulation.' (2) A place of danger. Lebanon a place of lions' dens. 'Your adversary, the devil, goeth about like a roaring lion, seeking whom he may devour.' My soul is among lions-the sons of men, whose teeth are spears and arrows' (1 Pet. v. 8; Ps. lvii. 4). (3) Yet a place not with out attractions. Lebanon adorned with some

of the loveliest spots in nature. The world, even in its fallen state, possessed of many attractions which might entangle the affections of Christ's Bride-'the lust of the flesh, the lust of the eye, and the pride of life' (1 John ii. 16). The call in the text, not to leave the world as to bodily presence, but in heart and affection. This, perhaps, indicated in the parallel clause: Look from the top of Amana,' &c. Withdraw your thoughts and affections from those rugged

heights to your better home. 'Arise ye and depart, for this is not your rest.' 'Seek those things that are above, where Christ sitteth on the right hand of God. Set your affection on things that are above, not on things that are on earth.' 'Love not the world, neither the things that are in the world' (Mic. ii. 10; Col. iii 1, 2; 1 John ii. 15). The Bride to forget her own people and her father's house (Ps. xlv. 11). Believers to look not at the things which are seen and temporal; but at those which are unseen and eternal (2 Cor. iv. 18). This world not be viewed as our home, but as an inn where we tarry for a night. Believers, while here, only strangers and pilgrims, journeying to their own country. Their home in the better land, the heavenly Canaan, the new Jerusalem, the city that hath foundations. Their language to be that of the pilgrim in reference to the cities which he passed on his way to Jerusalemvery beautiful; but this is not Jerusalem."

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2. To leave it in life and practice. Believers not to be 'conformed to this world, but transformed,' by the renewing of their mind. Though in the world, not to be of it. 'Be ye not, therefore, like unto them.' Believers to be as strangers in this world in life and practice, as well as in heart and affection. Christian and Faithful represented as passing through Vanity Fair without buying any of its wares, or even so much as pricing them. Gazed at in the Fair as 'outlandish men.' Their only answer: We buy the truth.' Paul's testimony, in the name of believers-Our conversation (life or citizenship) is in heaven.' Believers to act and comport themselves in this world as citizens of the heavenly Jerusalem, to which they belong (Phil. iii. 20).

3. To leave it as to its friendship and sociely. Too great a difference between believers and the men of the world to admit of cordial friendship and society. We are of God, and the whole world lieth in wickedness' (or 'in the Wicked One) (1 John v. 19). How can two walk together except they be agreed P' 'Be not unequally yoked with unbelievers; for what fellowship hath light with darkness? Wherefore, come out from among them, and be ye separate' (2 Cor. vi. 14—17). The friendship of this world is enmity with God: whosoever will be a friend of the world is the enemy of God' (James iv. 4). The believer's proper language: 'I am a companion of all them that fear thee.' 'My goodness extendeth not unto thee; but unto the saints that are in the earth, and to the excellent, in whom is all my delight.' 'I have not sat with vain persons: I have hated the congre gation of evil doers, and will not sit with the

4. To leave the world at death. The comfort of believers that they have to leave this world, not merely in heart and affection, in life and practice, and in respect to its friendship and society, but also, in due time, in actual bodily presence. A better home provided for them. Their happiness in being where their Husband is. The death-call to them only their Bridegroom's voice: 'Arise, my Love, my Fair One, and come away.' To the believer, the passage to the tomb no Dolorous Way. Sense sings a dirge at the grave; faith, a Hallelujah. A believer enters his sepulchre through pearly gates. Not deadly nightshade, but roses and lilies line the path to it. It is the last step in the journey home, or rather the actual arrival at it. The funeral bell may toll its slow and solemn strokes on earth, but cheerful peals are rung in heaven. The pardoned soul's desire now granted: 'I have a desire to depart and to be with Christ, which is far better. To me to die is gain.' 'I have waited for Thy salvation, O Lord.' 'Now, Lord, lettest thou Thy servant depart in peace; for mine eyes have seen Thy salvation.'

5. To leave the world at the Lord's Second Coming. Till then, a part of the Bride always still in Lebanon. The bodies also of those whose spirits are with Christ in Paradise still in the earth. The final call to come from Lebanon given at last. 'Awake and sing, ye that dwell in dust,' uttered by the voice of the archangel, and the trump of God. The Lord Himself descends from heaven with a shout that echoes through the mansions of the dead. They that sleep in Jesus, joining the living and now glorified saints, ascend to meet Him in the air. Church's blessed hope at last accomplished. The Bride's last recorded prayer on earth now answered. The Bridegroom's last loving promise now fulfilled-Surely I come quickly.'

The

II. The character of the JOURNEY. 'Come with me from Lebanon.' The journey from Lebanon and its snow-capped heights neither easy nor safe. Its rugged paths, steep precipices, and ferocious animals, sufficient to render the descent both painful and perilous to the bride. A picture of the believer's passage from this world, the place of his nativity, to the home prepared for him in the Father's house. Manifold temptations often mingling heaviness with our joy. Much tribulation the way to the kingdom. Persecution promised to all who will live godly in Christ Jesus. The world's hatred in proportion to their faithfulness to their Master and to their character as the Bride of Christ. Their adversary, the devil, like a roaring lion, going about and seeking whom he may devour. Principalities and powers, the rulers of the darkness of this world, leagued to obstruct or annoy their passage. A carnal mind and evil heart of unbelief still lingering, within themselves The flesh lusting against the spirit, and its lusts warring in their members. The flesh weak to what is good, even when the spirit is willing. Need for constant watchfulness and prayer. The foot easily slipping, and the consequence a bruising fall. Broken bones not unfrequent in the descent from Lebanon. Noah, David, and Peter, humbling examples. No easy matter to walk safely down the rugged steeps. Difficult so to keep ourselves that that Wicked One touch us not. Not easy to break with a world lying in wickedness, and to pass through it unscathed. Faithful made a victim in Vanity Fair, and Christian well nigh the same. Not easy to pass through pollution without being soiled; to travel through an enemy's country without getting into trouble; or to walk among gins and pits without making a fall. Constant need for the prayer: 'Hold thou me up, that my footsteps slip not. Preserve me, O God, for in Thee do I put my trust.' Death, too, in the journey from Lebanon. A passage from which poor human nature instinctively recoils. To us an unknown and naturally a formidable road. Beset also with spiritual adversaries. Not unfrequently accompanied with acute and prolonged suffering. The taking down of the tabernacle not always a smooth or easy process. The presence of earthly friends often of little avail. The roughest and dreariest part of the passage, perhaps, to be travelled alone. Sometimes the pathway tracked with blood. Lies at times through torture, the scaffold, and the stake. The path at first too rugged even for a Cranmer. The prayer in the Burial Service not entirely needless: 'Suffer us not, in our last hour, for any pains of death to fall from thee.'

III. The COMFORT and AID in the journey. Indicated in the two little words: With me.' These precious words repeated, to call special attention to what they imply, to confirm their truth, and to indicate their importance. An argument to induce compliance with the Call. The Bridegroom's society preferable to the Bride beyond that of all others. Who would remain among lions and panthers when they can have the fellowship of the king? No great loss to leave the cold bleak heights of Lebanon to be with the heavenly Bridegroom. A twofold blessing implied in the words-(1) The everlasting presence of Christ after the journey is over; (2) His company and support all the way through. The descent from Lebanon made safe and comfortable to the Bride by the Bridegroom's presence. Precious to believers to know that they are not called to leave the world, whether in heart and affection, or in life and practice, or in bodily presence, alone and unaided. The presence and aid of the Friend that sticketh closer than a brother,' promised in every trying, difficult, and dangerous passage of life, as well as in the last dark valley. Fear not, for I am with thee.' 'I will never leave thee, nor forsake thee.' 'When thou passest through the waters, I will be with thee, and through the floods, they shall not overflow thee; when thou walkest in the fire, thou shalt not be burned, neither shall the flame kindle upon thee.' Hence the triumphant language of faith: The Lord is my light and my salvation; whom shall I fear? the Lord is the strength of my life; of whom shall I be afraid? Though an host should encamp against me, my heart shall not fear; though war should rise up against me, in this will I be confident.' Yea, though I walk through the valley of the shadow of death, I will fear no evil; for Thou art with me; Thy rod and Thy staff comfort me' (Ps. xxiii. 4; xxvii. 1, 2).

"The soul that on Jesus hath lean'd for repose, He will not, he cannot desert to its foes. That soul, though all hell should endeavour to shake,

He'll never, no never, no NEVER, forsake."

The presence of Jesus with the believer in his descent from Lebanon' on the way to his future home-(1) For comfort. The company of a friend a solace in a difficult and dangerous journey. (2) For aid and protection. The Bridegroom's arm employed to support and defend, as well as His voice to solace and cheer. 'Who is this that cometh up from the wilderness, leaning on her Beloved?' The grace of Jesus sufficient for the most difficult duties, the strongest

temptations, and the most painful trials. His strength made perfect in our weakness. Hence faith's language: 'I can do all things through Christ which strengtheneth me.' (3) For example. The Bridegroom has descended from Lebanon before us. Points us to His steps as He came down its difficult and rugged steeps. 'He hath left us an example that we should walk in His steps.' Looking unto Jesus, the author and finisher of our faith, who, for the joy that was set before Him, endured the cross, despising the shame.' (1 Pet. ii. 21; Heb. xii. 2).

The promise indicated in the words 'with me,' applicable to the believer's death, as well as his life. His presence with them also in that final, solemn, and untried journey. Joseph sent his servants and waggons to convey his father to Egypt. Jesus not only sends His angelic servants to fetch His Bride and escort her through the darksome valley, but comes Himself. Not only makes a passage for them through the dark swelling waters of death, but, like the Ark in Jordan, is with them Himself in the passage. Seen by Stephen on the eve of martyrdom, not sitting as usual, but standing at the right hand of God, as if risen up to be with His faithful servant in the last great conflict, and to give him a loving welcome when it was over. The footsteps of Jesus seen also in that last dark passage. The Bridegroom Himself trod the pathway to the tomb. Encountered death in its most formidable aspect. Passed through the valley in excruciating pain, amid jeers of men and assaults from Satan, and in a bath of blood. Travelled the last hours of His life in loneliness, darkness, and desertion of soul. Has lain in the tomb a lifeless corpse before us. The grave made by His presence there a perfumed bed to all His followers.

Important questions: Have I Jesus with me for my comfort and aid in going through this world? Shall I have His presence in death? Have I heard and obeyed His call to come with Him now? Am I taking up my cross daily, and following Him? Have I given up the world, or am I still making it my home? We come to Christ as sinners, before we come with Him as saints. Have I done this? Reader, if not, lose no time; but do it now.

THE KING HAPPY IN HIS BRIDE.
Verses 9-15.

Thou hast ravished my heart,
My sister, my spouse:
Thou hast ravished my heart,
With one of thine eyes,
With one chain of thy neck.

How fair is thy love,
My sister, my spouse!

How much better is thy love than wine;

And the smell of thine ointments than all spices!

Thy lips, O my spouse,
Drop as the honeycomb;

Honey and milk are under thy tongue;
And the smell of thy garments

Is like the smell of Lebanon.

A garden enclosed

Is my sister, my spouse;

A spring shut up

A fountain sealed.

His sister, as having the same Father and the same nature; Christ assuming the believer's human nature and imparting to him His Divine one. His spouse, as now united in a marriage-bond with Himself, having been betrothed by Him in an everlasting covenant (Hos. ii. 19; 2 Cor. xi. 2; Rom. vii. 4). In the believer the ardour of a spouse's love combined with the purity of a sister's. Typified in Eve, at once the sister and the spouse of Adam. The ardour of Christ's love to His people grounded-(1) On the relation in which they stand to Him as the Bride given Him by the Father. (2) On the fact that, as His Bride, He has brought them from the bondage of sin, Satan, and the curse of a broken law, by the price of His own agony and blood. (3) On the holy beauty

nates,

With pleasant fruits;
Camphire with spikenard,
Spikenard and saffron,
Calamus and cinnamon,

With all trees of frankincense;
Myrrh and aloes,
With all the chief spices.

A fountain of gardens,
A well of living waters,
And streams of Lebanon.

The climax of the King's admiration of, and delight in, his Bride. Realization of the words of the forty-fifth Psalm, the Song of Loves: So shall the King greatly desire thy beauty. The happy Bridegroom had already described the charms of his Bride; he now declares, in the language of impassioned affection, the effect which these produced upon him: Thou hast ravished my heart.' Literally Thou hast hearted me.' A new word coined to show the intensity of Christ's love to and delight in His believing people. Christ's heart in the possession of the loving believer. His love to His people that of the most ardent lover; yet calm, deep, and holy His Church His peculiar treasure. (Ex. xiv. 5). The King, in addressing his Bride, combines terms expressive of the nearest and tenderest relations, each supplementary to the other. 'My sister, my spouse; or, my sister spouse.' Names of nearest kindred employed in the East as terms of affection. These combined terms immediately afterwards repeated by the King in order to indicate the reality of the relationship, the intensity of his affection, and his delight in employing the title. The believer not to forget that he belongs to Christ, both as his Brother and his Bridegroom. Is at once both the sister and the spouse of Jesus.

parts to them by the renewing and transforming grace of His Holy Spirit, more especially the beauty of their faith and love. What costs most, usually most beloved. The Shepherd rejoices most over the sheep which He had lost, but with much toil and trouble had found. A saved soul an addition to the happiness of heaven. The Saviour's joy bound up in the sinner whom He saves. The grounds of the King's admiration of and delight in his Bride, rapturously indicated by himself:

1. Her beauty. More especially that of her 'eyes' and neck,' the one directed to himself in a tender affection, the other bowed in humility and self-surrender: 'Thou hast ravished my heart with one of thine eyes, with one chain of thy neck.' One, as indicating the perfection of beauty and redundancy of charms beheld in the Bride. One believing penitent look of the sinner sufficient to secure the Saviour's love. (Zech. xii. 12). Christ overcome by the look of the Syro-Phoenician woman and of the dying thief. The Bride's eyes and neck contrasted with the wanton and adulterous eyes, and the stiff and stubborn neck of an impenitent world.

2. Her love. 'How fair is thy love,' &c. Literally 'loves,' as in chap. i., verse 4. Probably expressions and manifestations of love. The term and the comparison following formerly applied by the Bride to the King's love; now returned to her with tender emphasis. The love of the loved one the sweetest enjoyment of the lover. The love of the saved soul the joy and reward of the Saviour. The faith and love of the forgiven woman in the Pharisee's house, infinitely sweeter and more refreshing to Him than the wine on Simon's table, and even the precious ointment with which she anointed His feet. His wine-cup on the cross the love of a pardoned sinner.

The

So

3. Her savoury spirit. The smell of thine ointments is better than all spices.' The fragrance of her spirit properly her own ointments. This sweeter to the king than all the powders of the merchant with which she might perfume her person. smell of thy garments is like the smell of Lebanon,' celebrated for its odoriferous trees (Hos. xiv. 5, 7). Her garments properly her spirit and deportment. Be ye clothed with humility.' 'Put on, as the elect of God, bowels of mercies.' 'Put ye on the Lord Jesus Christ.' Garments, in the East, often richly perfumed, especially on marriage and other festive occasions. those of the King Himself (Ps. xlv. 8). The ointments' both of the King and of the Bride the graces of the Spirit, imparted first to Christ, without measure, then to His members, according to the measure of the gift of Christ.' The precious ointment poured on the head of Aaron runs down upon the beard, even to the skirts of his garments' (Ps. cxxxiii. 2). The 'smell' of the Bride's garments, the sweetness of the actings and exercises of those graces. The part of believers, as having Christ and His Spirit in them, to carry about with them a spiritual fragrance, sweet to Christ and profitable to men.

Thy

4. Her speech and conversation. lips, O my spouse drop as the honeycomb,' &c. An enlarged repetition of the commendation already given,-'Sweet is thy voice,'' thy speech is comely.' Shulamite's speech the index of her soul. 'Out of the abundance of the heart the mouth speaketh.' A wife's sweet, savoury, enlightened conversation the delight of an intelligent husband. Especial attention paid by Christ to the speech of His people. Then they that feared the Lord spake often one to another, and the Lord hearkened and heard' (Mal. iii. 17). Believers to be of circumcised lips as well as heart. Their lips touched with the live coal from off the altar (Isa. vi. 4). The poison of asps is changed for the honey and milk of the Holy Spirit. Honey and milk under the tongue, when the milk of God's Word is in the heart. Christ's Word dwelling richly in us shows itself in sweet and wholesome conversation. The sweetest honey gathered from the flowers of Holy Scripture. To have honey dropping from our lips, we must have the honeycomb in our heart. The honey first under the tongue, then on it. Meditation on the Word the best means for speech that shall minister pleasure to Christ and 'grace to the hearers.'

5. On her general excellence and beneficial influence. This represented under four comparisons (1.) An Enclosed Garden, ‘A garden enclosed is my sister, my spouse.' A garden a place for pleasure. An Oriental garden a scene of special beauty. A garden enclosed indicative of-(i.) Its preciousness; (ii.) The

care taken of it; (iii.) Its preservation for the owner's exclusive enjoyment. The Church and each individual believer Christ's enclosed pleasure-garden. 'I will walk in them; not merely with them. His Church the object of His special care. 'I, the Lord, will keep it; I will water it every moment: lest any hurt it, I will keep it night and day' (Isa. xxvii. 3). Believers set apart for His own enjoyment. The Lord hath set apart him that is godly for Himself' (Ps. iv. 3). The Church, as a garden, distinguished from the world. The world, apart from Christ's Church, a moral desert. That Church enclosed for its safety and defence. Safe, though surrounded by wild beasts and raging enemies. God Himself a wall of fire round about her (Zech. ii. 5). Believers 'kept by the power of God through faith unto salvation.' (2.) A locked-up Spring and a sealed Fountain. A spring shut up, a fountain sealed.' Such locked and sealed fountains frequently found in the East. The lock and seal indicate value, care, and exclusive use. The fountains thus kept from being dried up by the heat, defiied by animals, or employed by strangers. Springs and fountains

especially valuable in the East. The special delight of Orientals during the heat of summer. Gardens and courts usually provided with them. The Church of living and loving souls a spring of delight to Christ, as He is to His people. I will sup with him and he with me.' The believer's heart shut up to all but Christ. The Bride exclusively for her husband (Prov. v. 15-18). Believers 'holiness to the Lord.' Their life hid with Christ in God. Sealed by the Holy Ghost to the day of redemption. The motto of the seal: The Lord knoweth them that are His.' Under the Old dispensation the fountain sealed in one nation; under the New, spread over all the world (3.) An Orchard of fruit trees and spices. Thy plants are an orchard,' &c.,' with pleasant fruits,' or 'fruit of excellence,' or precious things (Deut. xxxiii. 13-16). 'Camphor,' cypress, or henna (chap. i. 14). 'Calamus,' or sweet cane (Jer. vi. 20; Exod. Xxx. 23). 'Frankincense,' employed in the composition of the holy anointing oil Exod. xxx. 34). Myrrh,' distilling from Arabian shrub, and hardening into a gum. 'Aloes,' a costly and sweet-smelling wood; connected with myrrh also in Psalm xlv. 9; Proverbs vii. 17; John xix. 39. Solomon, familiar with orchards, fruit trees, and spices (Eccles. ii. 5), saw in these only a picture of the excellencies found in his beloved Shulamite. Such Christ's estimate of His Church. His Church to Him the antitype of Eden (Gen. ii. 8, 9). Believers rees of righteousness, the planting of the Lord, that He may be glorified sented as olives and vines, palms and cedars, firs and myrtles. The Church collectively an orchard containing a variety of trees, and

an

Repre

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