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Solomon, in addition to what has been already observed in the Preface, we may remark, in the language of St. Paul, on a similar occasion: First, being by interpretation, "He who is our peace;" —and after that, also King of Israel," which is King of the people of God; the allusion is obvious to our Lord and Saviour Jesus Christ. Upon him was the chastisement of our peace "."-" He has reconciled us unto God by the cross:" and is now" exalted to be a Prince and a Saviour, to give repentance unto Israel, and remission of sins "

b

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By the name of Solomon, moreover, whose supposed bride, as we have already seen, is to be considered, in these parables, as a type of the church, we seem admonished in what capacity the heavenly Bridegroom must first be known, before we can participate, with this redeemed people, in the character of the spouse of Christ. He must be our peace; and we must submit to his sceptre as the King of Saints. Then, in due course, shall we be called to a communion with our Saviour, far different from the intercourse of subjects with their prince, or of servants with their master; nay, more intimate than the converse of friends: we shall assume the tender relation of the espoused of Christ, and shall answer to the emblem of the bride in these Canticles.

Of the Messenger, who conducts the procession

in the idyl before us, an easy interpretation offers, in referring the type to some minister of Christ, or some experienced Christian, who, through grace, becomes the helper of his fellow-christians' joy. St. Paul, in fact, speaks of his apostolical office, in gathering and conducting penitent believers to Jesus Christ, almost under the same allusion, "I have espoused you to one husband, that I may present you a chaste virgin to Christ."

By the Virgins, daughters of Jerusalem, the remaining party in the dialogue, are designated, I conceive, either ministering angels, or Christian companions; or perhaps both may be sometimes intended. This conclusion may be formed from noticing the purposes for which these virgins are constantly introduced, and the employment always assigned them in these allegories. They are the companions and attendants of the bride; they are generally described as rejoicing in her happiness, and celebrating her espousals with songs of praise. This corresponds with the notions we are authorized to form of the holy angels: "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?"-" There is joy in the presence of the angels of God over one sinner that repenteth "."

Spiritual believers, also, offices towards each other. convert a sinner from the e 2 Cor. xi. 2.

engage in the same kind When it pleases God to evil of his way, and to 8 Luke, xv. 10.

f Heb, i. 14.

introduce him into the communion of saints, they participate in his joy, and would gladly become subservient to his happiness; they rejoice over him with songs of praise.

With these observations on the characters introduced in this idyl, we may now proceed to the parable itself.

The bride, previously admonished, we may suppose "to forget her own people and her father's house," and invited to go and receive the solemn pledge of her espousals, resigns herself to the conductors of the bridal procession. So when the Gospel message comes "in power, in the Holy Ghost, and in much assurance" to the believer, he will freely make a surrender of himself to Christ, thankfully availing himself of whatever means his Lord shall have appointed to conduct him to his presence, and to a more intimate knowledge of his goodness.

In a comparative view, he will hate father and mother, and brothers and sisters, and wife and children, yea, and his own life also, for the sake of his Saviour and Redeemer. The language of his grateful heart will be, "What things were gain to me, those I counted loss for Christ; yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung, that I may win Christi."

h 1 Thess. i. 5.

i Phil. iii. 7, S.

"Let him kiss me with the kisses of his mouth." The sudden exclamation of the spouse implies, per, haps, some degree of anxious doubt respecting the great honour designed her-"But will the King of Israel, indeed, accept and love me, an object so mean and vile?" To disperse these doubts, we perceive, the answer of the messenger is devised: "Yea," surely, "more grateful will be thy love than wine; as the fragrance of thy sweet perfumes." This figurative language affords a lively representation of that solicitude with which the faithful ministers of Christ and all his people will endeavour to encourage the convert, by assurances of the greatness of the Redeemer's love. This is their perpetual theme; and this the messengers of God have in charge, "Comfort ye, comfort ye my people, saith your God; speak ye comfortably to Jerusalem." Literally, speak to her heart, words that may animate and encourage her.

The virgins, moreover, attest their own love to the object of their master's choice. "A perfume poured forth is thy name, therefore do the virgins love thee." When "the things which accompany salvation" are discerned in any of their fellowcreatures; when the repenting sinner gives evidence of the soundness of his faith, of his increased knowledge, of the holiness and purity of his affections; when "his light so shines before men that they see his good works, and glorify his Father which is in heaven," his name spreads abroad in

the church, nay, as we are taught to conceive, among the heavenly hosts. It is "a good name which is better than precious ointment." It conciliates the good will of the elect angels, and of all that love Jesus Christ in sincerity. The report is as grateful as was the odour of that costly spikenard which filled the house, when the affectionate Mary brake the alabaster box, and poured the precious perfume upon the feet of her Saviour'.

Surrendering herself into the hands of the messenger, the bride addresses him, "Conduct me" -Lead on. The virgins, her companions, gladly join the procession: "We will hasten after thee." And, agreeably with this representation, the penitent believer is usually brought to the full knowledge of salvation, and attains to the enjoyment of the holy comforts of religion. The instructions of a spiritual guide are blessed to this end; the kind interest which his fellow-christians take in the happiness of his soul, encourages him to persevere, the Lord being merciful to him," he perseveres with success.

and,

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The procession has now arrived at the destined place; the bride exclaims, on entering the royal palace, with admiration, we may suppose, at the beautiful mansion prepared for her reception: "The King has caused me to be brought into his inner-chambers!" The believer "enters into the holiest by the blood of Jesus "-" passes through

Eccles. vii. 1. 1 Luke, vii. 37, 38.

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m Heb. x. 19.