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mountain without hands shall fall on it and grind it into powder1.

3. The gospel is a system of benevolence and love. Of this chariot it is said, that it is lined with love;' that is probably, the lining was wrought with amatory emblems-of which this book might furnish a variety-as the rose and lily, the dove, the mandrake, and many others2. Apply this to the gospel-it is lined with loveit is full of love-for what is the gospel but the good news of the love of God to sinners? And what is its design, but to kindle the purest love in the hearts of believers, both toward God and to each other? While this scheme of salvation ascribes "Glory to God in the highest," it proclaims also "peace on earth, and good will to"wards men."

This carriage was lined with love by the daughters of Jerusalem, and probably received as a present from them3; for we know that the Jewish women excelled in needle-work and embroi

1 See Dan. ii. 35. and Matt. xxi. 44.

2 Lady M. W. Montague observes, the inside of the Turkish coaches is painted with baskets and nosegays of flowers intermixed commonly with little poetical mottoes. And it appears by a quotation just given, (p. 254) that the Asiatic palanquins are embellished in a manner somewhat similar.

3 The preposition mem () is not most usually by but from; in the present instance it probably includes both.Le Clerc says, Mediamque stratam puellarum Jerosolymi'tarum amore;' and Bp. Percy, The middle thereof is wrought [in needle-work] by the daughters of Jerusalem, [as a testimony of their] love.'

dery and it appears from this song, that it was not uncommon for the virgins, her attendants, to make presents to the bride. May not this be considered as an image of the gospel adorned by the lives of its professors? especially young converts, whose zeal and love are often eminently conspicuous?

4. The gospel dispensation contains a grand display of the royal mediatorial glories of the Lord Jesus. It is not the chariot only, but he that rideth in the chariot who merits our admiration. 'Go forth and view King Solomon:' but behold A greater than Solomon is here.' Jesus the true prince of peace, in whom are hid all the treasures of wisdom and of knowledge. And it is a leading design of the gospel to exhibit him in his crown-in all the glories of his original dignity, and mediatorial character.

The gospel exhibits Jesus in all the glories of his primeval dignity- He was in the form of God, and thought it no robbery to be equal with God.'-'The Word was with God, and the Word was God. The brightness of his Fa'ther's glory, and the express image of his person.'

But we have here chiefly to contemplate his mediatorial glory, and especially his kingly officeLet us go forth and behold King Jesus' the King of kings, and the Lord of lords.'

The kingdom of Christ has been greatly mistaken both by his enemies and friends. We have no king but Cæsar,' said the former insinu

1

ating that his authority was inconsistent with the civil power; and often has this charge been reiterated on his followers; and stirred up, more persecution than any other pretence. If thou let this man go, thou art not Cæsar's friend,' stifled all the feelings of humanity in Pilate, as it has since done in many others, who prefer Cæsar's plaudit and rewards to the approbation of the great Supreme,

is

'But my kingdom,' said the Redeemer, not of this world.' Let us enquire briefly in what respects it chiefly stands distinguished. First, It is not a temporal kingdom. Jesus did not aspire to the throne of Herod, or of Cæsar. He levied no army, and he assumed no state: and I am persuaded that he never will. That millennial dream, which brings him to reside on earth, and gives him a temporal dominion, debases the King of glory to an earthly prince. Behold, 'the heaven is his throne, and the earth his foot$ stool !'

Nor is the kingdom of Christ a mere exercise of his authority in the churches, or congregations of his professing people: it may be a part, but it is a very inferior branch of his sovereignty. In short, his kingdom is in the hearts of men: Thy

people shall be willing in the day of thy power.' And such is that power, that these volunteers of grace shall be numerous as the dew drops of morning; and in the beauty of holiness' shall they be inlisted, and enrolled'.

But his dominion is not only in the hearts of his friends, but of his enemies. He is King of kings, and Lord of lords.' The king's heart

' is in the hand of the Lord, and he turneth it, as he doth the rivers of waters, whithersoever he 'pleaseth.' The empire of his Providence is universal-supreme-eternal.

5. The crown here more particularly referred to appears to be the nuptial crown- the crown ' wherewith his mother crowned him in the day ' of his espousals.' Nuptial crowns were com> mon both with the Jews and Greeks; among the latter the bride was crowned by her mother, and it should seem by this allusion, as Bp. PERCY observes, that the same custom obtained among the Hebrews'. On inferior occasions these might be only flowery garlands; but as the word here used is elsewhere taken for a royal and a golden crown3, it is most probable that such a crown is to be understood here. The day of his espou

sals, is, more literally, the day of his contracting affinity by marriage;' in which I conceive is a particular allusion to the marriage of Solomon with Pharaoh's daughter; This might well be called the day of the gladness of his heart,' as it allied him to the king of Egypt, the first sovereign of the age, (next to Solomon ;) as well as because it put him in possession of his beloved bride.

1 Ezek. xvi. 8, 12. 2 Wisdom, ii. 7.

Ps. xxi. 3.

Some readers may expect me to be minute, and to distinguish the mother, the bride, and the daughters of Zion here referred to; but I conceive this minuteness to be the bane of just interpretation of scripture allegories; and that the church, or true believers, may be considered in certain respects under different relations to Christ, is evident from his own words: He that heareth my words, and keepeth them, the same is my 'mother, and my sister, and my brother.'

Should I be asked, which is the day of the gladness of the Redeemer's heart? I would answer, that day in which his people become related to him by their covenant engagements, and united to him by living faith; which may be called the day of their espousals. Then they become his jewels-his joy-his crown; and then they unite with the whole company in heaven and on earth to crown him Lord of all.'

I have one more remark to add on this chapter, which I borrow from Mr. Derham; namely, that there seems to be a gradation in these verses. First, the spouse speaks of Solomon-then of King Solomon, and lastly of King Solomon in his crown; on which that savoury commentator remarks, that the longer the church (whom he supposes to be the speaker) speaks of Christ, and insists in mentioning his excellency, her thoughts draw the deeper, she sets him up the higher, and becomes warmer in her apprehen'sions, affections, and expressions concerning 'him.'