His permanent abode. May be present, however, in different degrees and in different ways. In the Old Testament dispensation, as a spirit of bondage; in the New, as a spirit of liberty. Through defective faith and careless walking, may still be a spirit of bondage. Hence different states of the Church and of individual believers. The Spirit given in the greatest measure yet known on and after Pentecost. Often greatly withheld from the Church's unfaithfulness, unwatchfulness, and unprayerfulness. The candlestick in danger of being removed from its place. Churches and individual believers aroused at times to a sense of their need of the Spirit, and to earnest prayer for His gracious and powerful operation. This usually the first indication of the Spirit's visitation. Earnest and persevering prayer for the Spirit's effusion the token that that effusion will be bestowed. Such prayer either the call of the Bridegroom in the text or its happy precursor. Fervent prayer for spiritual blessing the voice of His Spirit in the believer's heart (Rom. viii. 26, 27).

III. The OBJECT of the Call. "That the spices thereof may flow out.' Not enough that the spice-plants are there. The odours may be shut up in their cells and no fragrance be emitted. The pores to be opened and the odorous particles to be exhaled. Grace given to believers to be exercised and made sensible. Not enough that a Church exists, and that grace is in it. The Church to be in a spiritually lively state, and the grace of believers to be in lively exercise. Only thus may Christ enjoy the fellowship and works of the Churches. See his epistles to the seven churches of Asia (Rev. i. and ii.). The Church at Laodicea in a condition only to be spued out of His mouth. Neither a church nor a believer to be satisfied with a lifeless and lukewarm state. Lukewarmness a state between hot and cold-Christ's greatest abhorrence. Yet too often the state of Churches and professors when enjoying rest and outward prosperity. The state most agreeable to the carnal mind. The duty and privilege of believers not only to have life, but to have it more abundantly.' A divine injunction: Be ye filled with the Spirit.' Churches and believers in a spiritual and lively condition such as Christ delights to dwell in, and such as He can employ for the conversion of others. The Spirit promised to the disciples, that they might be His witnesses to the end of the earth. David's prayer and resolution: 'Restore unto me the joy of Thy salvation, and uphold me with Thy free Spirit; then will I teach transgressors Thy ways, and sinners shall be converted unto Thee (Ps. li. 12, 13).

For

A lively and spiritually prosperous state or the Church and of believers the result of the Spirit's gracious operation, in obedience to the Call in the text. As the Holy Spirit blows, the Church's odour flows. Hence His gracious and abundant effusion to be carnestly and perseveringly sought. this will I be inquired by the house of Israel to do it for them' (Ezek. xxxvi. 37). Believers to stir themselves up to take hold of God and His gracious power. Their's to awaken the arm of the Lord, to put on strength as in the days of old' (Is.`li. 9). His will that they should not keep silence, and should give Him no rest till He make Jerusalem a praise in the earth. 'Concerning the work of my hands, command ye me.' Ye have not, because ye ask not' (Is. xlv. 11; lxii. 6, 7; James iv. 2).

THE BRIDE'S DESIRE.

Verse 16.

Let
my Beloved come into his garden,
And eat his pleasant fruits.

The Bride reciprocates the Bridegroom's love. My love, answered with My Beloved.' Christ's love to us the ground and occasion of ours to Him. The Bride's desire one with her Husband's. He admires and commends her as his garden. She invites him to the enjoyment of it. His desire that its spices should flow forth; hers that he should come and eat its pleasant fruits. Believers made such for Christ's enjoyment their desire that He should have it. The Bride calls herself: His garden.' Believers no longer their own, but Christ's. Ye are bought with a price.' Christ claims the Church as His garden: believers gladly respond to the claim. One shall say: I am the Lord's.' 'O Lord, I am Thy servant; thou hast loosed my bonds' (Is. xliv. 5; Ps. cxvi. 16). Christ's presence in and with His Church the believer's greatest desire. 'Let my beloved come into his garden.' His presence in His Church and with believers, not always alike. Times in the Lord's earthly ministry when He hid Himself. Such times still. Thou art a God that hidest Thyself.' He hideth His face from the house of Jacob.' Times when the Bride has to cry to her Husband: 'Why hidest thou Thyself.' Israel exhorted to keep their camp holy, lest the Lord who walked in the midst of it should see any unclean thing and turn away from them (Deut. xxiii. 14). Christ's visit to and continuance with believers connected with their love and obedience. He that hath My commandments and keepeth them,' &c. (John xiv. 21).

The Bride's desire that nothing may hinder his presence and stay with her. The Church and the believer who desires Christ's presence, to be careful to put away whatever is offensive to Him. His words to the lukewarm, self-satisfied, and self-righteous, yet poor, wretched, miserable, and blind, and naked Church at Laodicea: Beloved, I stand at the door and knock; if any man hear My voice and open the door, I will come in to him, and will sup with him, and he with Me' (Rev. iii. 20). Christ's condescension and love to His Church, that He finds His sweetest entertainment in it. Finds and eats his pleasant fruits.' With desire have I desired to eat this passover with you before I suffer.' Fellowship with loving and lively believers His greatest joy. The desire of such believers that He may find in them that joy. The believer, notwithstanding his own corruption, conscious that through grace there are with him pleasant fruits for Christ to eat. No part of faith to deny the Spirit's work. Know ye not that Christ is in you, except ye be reprobates?' 'The care of believers that Christ may have pleasant fruits in them, both in abundance and in good condition, for His own enjoyment. No pleasant fruits in the Church or a believer, but what are His, and the production of His own Spirit. His pleasant fruits. The fruits in the garden Christ's; the weeds and briars The productions of grace in the

our own.

6

soul, 'pleasant fruits;' those of unsanctified nature, sour crabs. Christ's 'pleasant fruits found only in His Church. Elsewhere, only 'wild grapes.' Pleasant fruit found only on the branches of the True Vine. The smallest service of believers rendered in faith and love, reckoned and enjoyed by Christ as ' His pleasant fruits.' Their believing prayers sweet incense to Him. Their thanksgivings and praises a well-pleasing sacrifice. Their gracious words recorded in His Book of remembrance. Their tears of godly sorrow put into His bottle. Observe

1. Believers to be more concerned about Christ's enjoyment than their own. Their desire to be rather that Christ may eat His pleasant fruits than that they themselves should.

2. Believers to consider that all that is theirs is His, and that what He accepts at their hands is best bestowed. Their honour and happiness that He can accept of anything they have, and can employ it for His own glory and pleasure.

3. Fruitfulness and love on the part of the Church most likely to secure Christ's presence in it. To gain the Bridegroom's presence the Bride must have her 'pleasant fruits.'

4. The believer's best time when Christ comes in to him, and eats with him his pleasant fruits. 'I will sup with him and he with Me.'

I. The Bridegroom's address to the Bride. 'I am come,' &c. The King, like Ahasuerus, accepts the Queen's invitation to the banquet of wine. Expresses his readiness

and delight to do so. The believer's desire for Christ's presence no sooner expressed than fulfilled. 'Before they call I will answer; and while they are yet speaking, I will hear' (Isa. lxv. 24). Christ's visits not long delayed when His people are earnest and ready to receive them. 'When the hour was come, He sat down with the twelve.' The Bride herself the banquet; yet a material feast the accompaniment and outward expression of it. The marriage celebrated with a marriage feast. The feast now prepared, and the guests assembled. The bridegroom conducts his bride to the table. Picture of the Marriage Supper of the Lamb, after the reception and presentation of the Bride. Also, historically, of the Last Supper, soon after the triumphant entry into Jerusalem, and immediately preceding the crucifixion. That Supper to be continued in the

Church till Christ the Bridegroom come again. Believers, especially while seated at the Lord's Table, and, according to His dying command, showing forth His death by eating and drinking the symbols of His body and blood in remembrance of Him-His garden and His banquet. The Bride, as well as the table and all its provisions, His own. These provisions only mentioned by the Bride, but enlarged and dwelt on by the rejoicing Bridegroom. A higher value set by Christ on the fruits of His Spirit and His own mediatorial work, than by the believer himself. Those fruits of great variety. Each of them a special delight to the Saviour. The myrrh of a believer's repentance as acceptable to Christ as the spice of His love. The humblest gifts of love as acceptable as the most costly. The honeycomb as well as the more valuable honey within it. The common milk as well as the richer and more costly wine. The widow's two mites more precious in His eyes than the larger offerings of the rich. Enough for Him when He can say: She hath done what she could.' The turtle dove or young pigeons of the poor as acceptable as the lamb or bullock of the rich, when laid in love upon the altar. 'It is accepted according to what a man hath, and not what he hath not.' The cheerfulness of the giver makes the acceptableness of the gift. Where Christ gets a welcome, He never complains of the fare.' Durham. When Christ was risen from the dead, 'His disciples gave Him a broiled fish and a piece of a honeycomb, and He ate before them.' (Luke xxiv. 42, 43). Probably designed by the Holy Spirit as another connecting link between the Song and the Gospels.

II. The Bridegroom's address to the guests. 'Eat, O Friends,' &c. The king invites his friends to partake of his joy. Recals the Saviour's language to His disciples at the Supper table: Take, eat: Drink ye all of it. I have not called you servants, but friends Ye are my friends, if ye do whatsoever I have commanded you.' The Marriage Supper of the Lamb partaken of by His friends, who are also the Bride herself. Ob

serve

1. A high honour and privilege to be called Christ's friends; though a higher still to be called His Bride.

2. Where Christ is, He wishes her friends to be with Him. Those who invited Christ must also invite His friends. At Cana, both Jesus and His disciples were invited to the marriage (John ii. 1).

3. Christ's desire that all who are His should share His joy. His reward to His

faithful servants: Enter thou into the joy of thy Lord.'

4. When Christ comes into His Church and people, He brings His provisions with Him; and while He sups with them, He gives them to sup with Him (Rev. iii. 20).

5. The provisions of Christ's house and table, of great variety, richness, and plenty (Ps. xxxvi. 8; lxv. 4). I am come that my sheep might have life, and have it more abundantly. I will satiate the soul of the priests with fatness, and my pe shall be satisfied with my goodness; Iople satiated the weary soul, and I have replenished evey sorrowful soul' (Jer. xxxi. 14, 25). Christ's provisions both nourishing and refreshingboth milk and wine. Correspond with the blessings of salvation offered in the Gospel (Isa. lv. 1). At His rich banquet, no danger either of surfeit or excess.

6. Christ gives not only wholesome and heaped cheer, but a hearty welcome.'Drink, yea drink abundantly.' 'Open thy mouth wide, and I will fill it.' Be ye filled with the Spirit' (Ps. lxxxi. 10; Eph. v. 18).

7. All the provisions of Christ's table the purchase of His own suffering and death. Perhaps indicated in the first article mentioned by the king: 'I have gathered my myrrh.' Myrrh bitter to the taste. This gathered by the King Himself. Vinegar and gall, the symbol of His own bitter sufferings, handed to Him on the cross, before the wine and milk, emblems of the blessings of salvation, could be handed to

us.

The bread given at the Supper Table the symbol of His broken Body; the wine that of His shed Blood. The bread that I shall give is my flesh, which I will give for the life of the world (John vi. 51).

8. A threefold Feast provided by Christ for His friends, as the Bridegroom of the Church (1) In their personal and private experience as they journey through the wilderness. The feast of fat things' made by Christ in His holy mountain, the Church, for the benefit of Zion's travellers. The bread eaten in secret' (Rev. iii. 20). (2) In the ordinance of the Lord's Supper, as first instituted in the upper room at Jerusalem, and celebrated in the Church from time to time until He come again. The happiest experience of the believer often connected with that sacred Feast. (3) The Marriage Supper of the Lamb after He has come to take the Bride to Himself, and she has made herself ready; the number of the elect being then accomplished, and the kingdom having come. The Lord's Supper an image and foretaste of that heavenly banquet.

SHULAMITE RELATING A NIGHT'S

EXPERIENCE.

Verse 2.

I sleep (or, was sleeping),

But my heart waketh (or, was awake).

The second great division of the Song now reached: the period after the marriage. The exposition more difficult. In the present section the Bride relates to the ladies of the Court her experience during the night. Probably a dream. The narrative, however, possibly given by the Bride in a song sung at the marriage, with the view of exhibiting both the Bridegroom's excellences, her entire love to him, and, at the same time, her own unworthiness of him. She has retired to rest, perhaps at the close of one of the seven days during which the nuptial feast continted (Judges xiv. 15-17). Her ardent love to her husband, and the delight she enjoyed in his fellowship, give rise apparently to a dream, exhibiting, as often happens, the opposite of the reality. After she has retired to rest, her Beloved knocks at her door, desiring admittance. strangely and unkindly hesitates, and makes silly and selfish excuses for not admitting him. After pleading in vain for admittance. he withdraws, but not until he has inserted his hand into the hole of the door as if, according to oriental custom, for the purpose of opening it. Seeing his hand, she relents, and rises to open; but too late. He has withdrawn and is gone. Full of distress, she searches for him in the city, but in vain. At last, as if recalling to mind his ordinary haunt, in the eagerness of her desire to find him, she hastens to the spot.

She

The narrative, whether given as that of a dream or otherwise, designed, like the rest of the Song, to exhibit the experience of believers individually, as well as that of the Church as a whole. What was, perhaps, a dream to Shulamite, too often the reality in

the case of the believer and the Church. The experience, in either case, as in hers, the effect of sleep. The narrative illustrative of

Spiritual Sleep and its Effects.

Verified (1) In the state of the Jewish Church at the time of the Saviour's advent. 'He came to His own, but His own received Him not.' Jerusalem knew not the day of her visitation. (2) In the case of the disciples, after the Last Supper, in the garden of Gethsemane. Heavy with sleep and unable to watch but one hour with their Master agonizing under the dews of the night; and afterwards abandoning, denying, or betraying Him. (3) In the experience and history of the Christian Church after the Apostolic age. That state of the Church in general represented by the Church at Laodicea. So described as readily to recall this portion of the Song (Rev. iii. 19, 20). (4) In the occasional experience of a child of God. A believer's enjoyment of the Saviour's fellowship not unfrequently followed by a state of carnal security and sleep. The danger here indicated for our warning. 'Let him that thinketh he standeth take heed lest he fall.' 'Watch and pray, lest ye enter into temptation.' The warning never more needed than at a time of special spiritual enjoyment. Like the Master Himself, believers often taken from the Jordan of enjoyment to the Wilderness of temptation.

The Bride asleep, though her heart was awake. In a believer's worst state, spiritual life and love still in existence. His sleep that of carnal security, not that of spiritual death. His slumber that of the couch, not that of the grave; one from which an awakening is not difficult, and must sooner or later come. The flesh in a believer only asleep, while the spirit in him is still awake. Believers to distinguish between the two, and to understand their own spiritual experience.