1. The king's name is compared to 'good ' ointments,' not medicinal, but such as were used for perfume, which alone are uniformly intended in this song. For though perfumes employed by men are considered as marks of effeminacy with us, it is far otherwise in the east, especially on nuptial occasions. In the 45th psalm not only is the king said to be anointed with the ' oil of gladness;' but even his garments to be perfumed with myrrh, alces, and cassia.' The same custom obtains among the Turks and Arabians to this day'. The comparison imports, that as liquid perfume, poured out, diffuses its fragrancy around; so the report of the king's virtues and greatness, attracted the love and admiration of all who heard it. Thus Solomon elsewhere observes, A good name is better than precious ' ointment':' and Martial has told us that the names of lovers to each other are sweeter than nectar3.

The application of this in the allegory is both easy and beautiful. It is the great object of the gospel to exalt King Messiah, and to spread the honour of his name: the victories of the cross, and the labours of redeeming love, have a strong attractive power to draw enquiring souls to Christ; and he is exalted to this end, that he might in this manner draw all men unto him. Commentators, in general, apply the expression of ointments and

1 Harmer on Song of Sol. p. 120, 123.
2 Eccles. vii. 1.

3 Lib. ix. Ep. 9.

perfumes mystically to the gifts and graces of the Holy Spirit, with which our Lord Jesus Christ was anointed beyond measure: and it is true, by these influences alone men are drawn unto him: as we may more particularly observe on the first clause of the following verse:

O draw me!' ABEN EZRA, and some others, understand this as the language of the virgins severally expressed; but it appears to me much more natural to divide the line as I have done on the suggestion of Bishop PATRICK, and understand this clause as an apostrophe to the beloved

O draw me!-Draw me with the report of thy virtues and excellencies! Draw me with the discoveries of thy kindness, and affections! Draw me with the fragrance of thy perfumes :-that is, spiritually, by the gracious influences of thy good. Spirit.'

This drawing, as GILL observes, implies no restraint or violence upon the will. The sick are drawn by the report of a good physician, or a medical spring the poor are drawn by a character of extensive benevolence and liberality: all men feel more or less the attractions of interest or of pleasure; and none complain of it as a violence: so it was an especial promise of the Messiah, ' And I, when I am lifted up, will draw all men unto

me.'

The drawing here intended does not, however, so much express the first drawing of the soul to God in conversion, as the subsequent drawings of the Spirit into closer communion and greater conformity to Christ.

• After thee will we run':' These I suppose to be the words of the virgins to the spouse, intimating that, if she followed the bridegroom, they would follow her, drawn and excited as well by her charms, as by those of her beloved: and the expression may furnish us with this remark; that there is a charm in genuine practical religion, and in examples of piety and virtue, which wins the hearts of all around, and is particularly engaging to young disciples, and candid enquirers after divine truth: Let your light so shine before men that they, seeing your good works, may glorify your Father who is in heaven.' St. PETER gives a particular exhortation to the fair sex on this head; which, as it is scripture, I may be permitted to transcribe. Likewise, ye wives, 'be in subjection to your own husbands; that, if any obey not the word, they also may without 'the word be won by the conversation of the wives, while they behold your chaste conversa'tion coupled with fear'.'

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The words, after thee will we RUN,' certainly express alacrity, cheerfulness and diligence in the ways of God, which are the consequences of divine drawings, attended with the encouragement of good example, and pious exhortation.

In the next line the spouse declares her marriage. The king hath brought me into his

6

1 The LXX, Vulgate, and Arabic, add, Because of thy good ointments,' which is only the repetition of a preceding line, perhaps, by way of elucidation, but adds nothing to the meaning.

21 Pet. iii. 1, 2.

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'chambers; that is, he hath admitted me to be ' his wife,' he hath already honoured me with this dear and dignified relation, and I am here waiting till he arrives and favours me with his company. -From this simple idea, applied spiritually', we may observe,

1. That spiritual communion is the great end of our relation to Jesus Christ. What avail our assumption of his name, and boasting that we are Christians, if we know nothing of communion with the Author of christianity. He hath promised us his presence whenever we assemble in his name yea, he hath said, If any man keep my commandments I will come unto him, and sup with him, and he with me.'

2. That those who are found in Christ's chambers were brought there by his grace: or, in other words, those who are truly believers in Jesus Christ-who are the bride, the Lamb's wife -are made such, brought into that relation, and enjoy those privileges purely through the grace

of God.

3. That the church's business, in Christ's chambers, is to wait for his presence, This he hath promised, and though he may seem to tarry,

1 The Cabbalists have an observation, that wherever the king is spoken of absolutely in this song, it is the King Messiah who is intended; but we have already settled this point, that Solomon was a type of Christ, and that he is mystically intended throughout the whole of this poem. They suppose also the chambers to allude to the chambers of the temple: I would rather say, they refer to every place in which God is worshipped in spirit and in truth through Christ Jesus, whether the temple, the church, or the private chamber.

it is our duty to wait for him: For he hath not * said to the seed of Jacob, Seek ye my face, in

vain.' All attempts or pretensions to worship, that have not this for their end and aim, are hypocritical and unacceptable to God.

In the next lines we have, 1. the joy of the virgins in the happiness of the spouse, 'We will 'be glad and rejoice in thee :'-2. The manner in which they express their joy, We will cele brate thy love more than wine :'-and, 3. the ground of this joy and pleasure, The upright 'love thee,'

Each of these circumstances may furnish a use ful remark.

1. From the joy of the virgins we may observe, that it is a happy omen for us when we can rejoice in the church's happiness-'They shall prosper that that pray pray for her.' It is natural enough, indeed, to rejoice in the growth and prosperity of our party; but to rejoice in the work and grace of God as such, without a reference to the honour of our party, or our own instrumentality, is a happy proof that we love God, and make his interest ours.

2. The virgins purpose to express their joy in celebrating the spouse's love, or, as I understand' it rather, in celebrating their mutual loves, in nuptial songs and congratulations. The mutual loves of Christ and his church are generally the favourite theme of young Christians-they are the friends of the bride that rejoice to hear her voice -that rejoice to join with her in the praises of the