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must be fruit of the flesh, and not of the Spirit. The sin of neglected communion may be forgiven, and yet the effect remain permanently; as wounds when healed often leave a scar behind.

We now come to a very sweet evidence of the reality of the heart-union of the bride with her Lord. She is one with the Good Shepherd: her heart at once goes instinctively forth to the feeding of the flock; but she would tread in the footsteps of Him whom her soul loveth, and would neither labour alone, nor in other companionship than His own:—

Tell me, O Thou whom my soul loveth,
Where Thou feedest Thy flock, where Thou makest it to rest at noon:
For why should I be as one that is veiled
Beside the flocks of Thy companions?

She will not mistake the society of His servants for that of their Master.

If thou know not, O thou fairest among women,
Go thy way forth by the footsteps of the flock,
And feed thy kids beside the shepherds' tents.

These are the words of the daughters of Jerusalem, and give a correct reply to her questionings. Let her show her love to her Lord by feeding His sheep, by caring for His lambs (see John xxi. 15-17), and she need not fear to miss His presence. While sharing with other under-shepherds in caring for His flock she will find the Chief Shepherd at her side, and enjoy the tokens of His approval. It will be service with Jesus as well as for Jesus.

But far sweeter than the reply of the daughters of Jerusalem is the voice of the Bridegroom, who now speaks Himself. It is the living fruit of her heart-oneness with Him that makes His love break forth in the joyful utterances of verses 9-11. For it is not only true that our love for our Lord will show itself in feeding His sheep, but that He who when on earth said, "Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me," has His own heart-love stirred, and not infrequently specially reveals Himself to those who are ministering for Him.

The commendation of the bride in verse 9 is one of striking appropriateness and beauty:—

I have compared thee, O My love,
To a company of horses in Pharaoh's chariots.

It will be remembered that horses originally came out of Egypt, and that the pure breed still found in Arabia was during Solomon's reign brought by his merchants for all the kings of the East. Those selected for Pharaoh's own chariot would not only be of the purest blood and perfect in proportion and symmetry, but also perfect in training, docile and obedient; they would know no will but that of the charioteer, and the only object of their existence would be to carry the king whithersoever he would go. So should it be with the Church of Christ; one body with many members, indwelt and guided by one Spirit; holding the Head, and knowing no will but His; her rapid and harmonious movement should cause His kingdom to progress throughout the world.

Many years ago a beloved friend, returning from the East by the overland route, made the journey from Suez to Cairo in the cumbrous diligence then in use. The passengers on landing took their places, about a dozen wild young horses were harnessed with ropes to the vehicle, the driver took his seat and cracked his whip, and the horses dashed off, some to the right, some to the left, and others forward, causing the coach to start with a bound, and as suddenly to stop, with the effect of first throwing those sitting in the front seat into the laps of those sitting behind, and then of reversing the operation. With the aid of sufficient Arabs running on each side to keep these wild animals progressing in the right direction the passengers were jerked and jolted, bruised and shaken, until, on reaching their destination, they were too wearied and sore to take the rest they so much needed.

Is not the Church of God to-day more like these untrained steeds than a company of horses in Pharaoh's chariot? And while self-will and disunion are apparent in the Church, can we wonder that the world still lieth in the wicked one, and that the great heathen nations are barely touched?

Changing His simile, the Bridegroom continues:—

Thy cheeks are comely with plaits of hair,
Thy neck with strings of jewels.
We will make thee plaits of gold
With studs of silver.

The bride is not only beautiful and useful to her Lord, she is also adorned, and it is His delight to add to her adornments. Nor are His gifts perishable flowers, or trinkets destitute of intrinsic value: the finest of the gold, the purest of the silver, and the most precious and lasting of the jewels are the gifts of the Royal Bridegroom to His spouse; and these, plaited amongst her own hair, increase His pleasure who has bestowed them.

In verses 12-14 the bride responds:—

While the King sat at His table
My spikenard sent forth its fragrance.

It is in His presence and through His grace that whatever of fragrance or beauty may be found in us comes forth. Of Him as its source, through Him as its instrument, and to Him as its end, is all that is gracious and divine. But HE HIMSELF is better far than all that His grace works in us.

My Beloved is unto me as a bundle of myrrh,
That lieth betwixt my breasts.
My Beloved is unto me as a cluster of henna-flowers
In the vineyards of En-gedi.

Well is it when our eyes are filled with His beauty and our hearts are occupied with Him. In the measure in which this is true of us we shall recognize the correlative truth that His great heart is occupied with us. Note the response of the Bridegroom:—

Behold, thou art fair, My love; behold, thou art fair;
Thine eyes are as dove's.

How can the Bridegroom truthfully use such words of one who recognizes herself as

Black as the tents of Kedar?

And still more strong are the Bridegroom's words in chap. iv. 7:—

Thou art all fair, My love;
And there is no spot in thee.

We shall find the solution of this difficulty in 2 Cor. iii. Moses in contemplation of the Divine glory became so transformed that the Israelites were not able to look on the glory of his countenance. "We all, with unveiled face [beholding and] reflecting as a mirror the glory of the Lord, are transformed into the same image from glory to glory [i.e. the brightness caught from His glory transforms us to glory], even as from the Lord the Spirit." Every mirror has two surfaces; the one is dull and unreflecting, and is all spots; but when the reflecting surface is turned fully towards us we see no spot, we see our own image. So while the bride is delighting in the beauty of the Bridegroom He beholds His own image in her; there is no spot in that: it is all fair. May we ever present this reflection to His gaze, and to the world in which we live for the very purpose of reflecting Him.

Note again His words:—

Thine eyes are as dove's,

Thou hast dove's eyes.

The hawk is a beautiful bird, and has beautiful eyes, quick and penetrating; but the Bridegroom desires not hawk's eyes in His bride. The tender eyes of the innocent dove are those which He admires. It was as a dove that the Holy Spirit came upon Him at His baptism, and the dove-like character is that which He seeks for in each of His people.

The reason why David was not permitted to build the Temple was a very significant one. His life was far from perfect; and his mistakes and sins have been faithfully recorded by the Holy Spirit. They brought upon him God's chastenings, yet it was not any of these that disqualified him from building the Temple, but rather his warlike spirit; and this though many of his battles, if not all, were for the establishment of God's Kingdom and the fulfilment of His promises to Abraham, Isaac, and Jacob. Solomon, the Prince of Peace, alone could build the Temple. If we would be soul-winners and build up the Church, which is His Temple, let us note this: not by discussion nor by argument, but by lifting up Christ shall we draw men unto Him.

We now come to the reply of the bride. He has called her fair; wisely and well does she reply:—

Behold Thou art fair, my Beloved, yea, pleasant:
Also our couch is green.
The beams of our house are cedars,
And our rafters are firs.
I am (but) a rose of Sharon,
A lily of the valleys.

The last words are often quoted as though they were the utterance of the Bridegroom, but we believe erroneously. The bride says in effect, Thou callest me fair and pleasant, the fairness and pleasantness are Thine; I am but a wild flower, a lowly, scentless rose of Sharon (i.e. the autumn crocus), or a lily of the valley.

To this the Bridegroom responds: "Be it so; but if a wild flower, yet

As a lily among thorns,
So is My love among the daughters.

Again the bride replies:—

As the apple-tree (the citron) among the trees of the wood,
So is my Beloved among the sons.
I sat down under His shadow with great delight,
And His fruit was sweet to my taste.

The citron is a beautiful evergreen, affording delightful shade as well as refreshing fruit. A humble wild flower herself, she recognizes her Bridegroom as a noble tree, alike ornamental and fruitful. Shade from the burning sun, refreshment and rest she finds in Him. What a contrast her present position and feelings to those with which this section commenced! He knew full well the cause of all her fears; her distrust sprang from her ignorance of Himself, so He took her aside, and in the sweet intimacies of mutual love her fears and distrust have vanished, like the mists of the morning before the rising sun.

But now that she has learned to know Him, she has a further experience of His love. He is not ashamed to acknowledge her publicly.

He brought me to the banqueting house,
And His banner over me was love.

The house of wine is now as appropriate as the King's chambers were. Fearlessly and without shame she can sit at His side, His acknowledged spouse, the bride of His choice. Overwhelmed with His love she exclaims:—

Stay ye me with raisins, comfort me with apples:
For I am sick of love.
His left hand is under my head,
And His right hand doth embrace me.

Now she finds the blessedness of being possessed. No longer her own, heart-rest is alike her right and her enjoyment; and so the Bridegroom would have it.

I adjure you, O daughters of Jerusalem,
By the roes, and by the hinds of the field,
That ye stir not up nor awake My love,
Until she[2] please.

It is never by His will that our rest in Him is disturbed.

You may always be abiding,
If you will, at Jesus' side;
In the secret of His presence
You may every moment hide.

There is no change in His love; He is the same yesterday, to-day, and for ever. To us He promises, "I will never leave thee, never fail thee, nor forsake thee"; and His earnest exhortation and command is, "Abide in Me, and I in you." SECTION II COMMUNION BROKEN—RESTORATION

Cant. ii. 8-iii. 5

"Therefore we ought to give the more

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