I. THE BRIDEGROOM (vers. 1-9).

1. In His present qualities.(1) Comeliness of countenance (Song of Solomon 5:10-16).(2) Gracefulness of speech. He was, indeed, in highest sense, "master of sentences" — possessor of noble and powerful gift of eloquence, which He employed in commending the true, the holy, the blissful, impressing on their attention and reception what was for health and joy to them now and for ever.

2. In His warlike preparations and achievements. Peace and goodwill, benign, never-ending fellowship for all who choose to be loyal subjects of the King of kings, and faithful followers of "truth and meekness and righteousness," but war to the death, wounds unto death in which there is no dying, unto all who persist in wicked hostility and revolt.

3. In His kingly administration. He is God, and He became man; and it is properly in respect of His manhood — His Mediatorship especially on the side of His manhood, that we are to think of the sovereignty here spoken of as exercised. From the beginning and all through there were glimmerings, recognized and confessed, of the hidden majesty.(1) The duration of His sovereignty. "For ever and ever;" what contrast ,to earthly kings and human dynasties!(2) Its character. "A right sceptre. Thou lovest righteousness," etc.(3) The personal reward which was to crown and consummate His administration. "Anointed Thee with the oil of gladness," etc.

4. In His nuptial splendour (vers. 8, 9). Ivory palaces, resounding with strains of grandest music, and filled with fragrance of choicest perfumes; a queenly bride in gold embroideries, with retinue of princely virgins; and, centre of all, the Bridegroom — Immanuel, showing perfection of beauty, renown of heroism, splendour of royalty, yea, of Divine majesty, associated with all gaiety and gladness of nuptial festivity. And where and when becomes it realized? Up yonder on the other side of the resurrection.

II. THE BRIDE (vers. 10-15).

1. The present summons (vers. 10-12). And what have we here in the pure spiritual reality — stripped of allegorical drapery, but the substance of all genuine evangelical teaching? What is to be the central scope and aim of all pastoral labour and pulpit ministration and sanctuary ordinance and more private Christian effort but to win souls, one by one, and in collective multitude as well, from other and alien relationship unto Christ, ever more truly and nearly unto Christ?

2. The call itself. The manner of the utterance breathes the spirit of urgent solicitation, with undertone, as our ear catches it, of authoritative command; blending of majesty and grace such as is reflected in the entire range of Gospel overture and offer. And what, then, means the summons in its plain and direct application to us? It means "conversion" — the turning round of the soul, in respect of bent and aim, from course original and natural into channel that is new — transference of affection and aspiration from the sphere of the carnal into that of the holy, the heavenly, the divine.

3. The reasons which go to support the summons. He by whom or for whom it is given has —(1) The authority to command compliance. "He is thy Lord, and worship thou Him."(2) The bounty — the resources and the readiness — to reward compliance. There is reward of affection direct from Himself; and there are droppings of bounty, tokens of regard, through creature instrumentalities.(3) The excellence to deserve compliance.

4. What is spoken of the Bride (vers. 13-15).

III. MESSIAH'S OFFSPRING AND RENOWN (vers. 16, 17).

1. Declaration concerning offspring to Messiah — fruit of the espousals (ver. 16). In ordinary earthly households you look to find a family likeness. So it is in the spiritual household. Resemblance, first of all, to remoter ancestry — to the "fathers," the fleshly ancestry of Immanuel, the prime and chief of these: on just such principle has an apostle hung before us a grand gallery of these in the eleventh of Hebrews. But likeness especially to the immediate common parent; and so that fine old picture-gallery takes us an to this for last halting-place and life-pattern — "Looking unto Jesus, the author and finisher of our faith." The more that there can be seen in you, not an affected imitation, but a genuine embodiment of all that Christ was; the more that His humility, and gentleness, and purity, and integrity, and devoutness, and whatever else went to constitute His perfection of excellence, become radiant in your character, grow to be a very fragrance cleaving to you and diffusing itself from you around, the more claim have you to rank among the "children" whom He is to "set for princes in the earth."

2. Prediction to Himself of eternal renown (ver. 17).(1) Purpose of spreading and perpetuating the renown. Can you be too prompt, too eager, too constant, in the showing forth of His praise?(2) Assured prospect of responding praise.

(D. McLean.)

I. His ideal conception of his king STIRRED HIS SOUL.

1. An idea that appears good to a man carries with it a power to move the affections. "My heart bubbleth up." What the mind sees clearly the heart must ever feel more or less deeply. There is a King — Jesus of Nazareth — true ideas concerning whom are "a good matter" that will break up the fountains of the heart, and make all the affections like a well of water spring up to everlasting life.

2. When the affections are properly moved there will be a free-ness and aptness of utterance. "My tongue is the pen of a ready writer." Charge a man's soul with true emotions and he will grow eloquent.

II. His conception of his king CORRESPONDS WITH NO KNOWN HISTORIC CHARACTER. Not in Egypt, Judaea, Persia, Rome or Europe has a king appeared answering to our poet's conception. Man has the power of conceiving better things than he has ever seen, better characters than have ever appeared. A glorious power this!

1. It is a proof of the Divine within us.

2. It is an incentive to moral progress.

III. His conception of his king APPROACHES THE DIVINE TYPE.

1. His appearance was beautiful.

2. His campaign was moral.

3. His rule was righteous.

4. His character was true.

5. His patron was God.

6. His influences were delightful.

7. His associations were magnificent.

8. His fame was enduring.

IV. His conception of his king was NOT EQUAL TO THE CHARACTER OF KIND JESUS,

(Homilist.)

I. THE KING.

1. Jesus Christ is a King.(1) He is expressly so called by the Father (Psalm 2:6; Micah 5:2).(2) Jesus affirms this concerning Himself (John 18:87).(3) All true believers own and acknowledge Him to be a King, and their King in particular (Isaiah 33:22; John 1:49).(4) He was set forth to the Church by the prophets as a King (Genesis 49:10). Also by type — David, Solomon, Melchisedec, etc.(5) Kingly titles and epithets are given Him in Scripture. Prince of peace; blessed and only Potentate; King of kings and Lord of lords (Philippians 2:11).(6) Kingly prerogatives and badges of royalty are ascribed to Him (Psalm 89:20; Song of Solomon 3:11; Psalm 65:1; Ephesians 3:8).

2. Jesus Christ is the King by way of eminence and excellency.(1) He is so in respect of His person (Isaiah 9:6.(2) He is a most ancient King (Micah 5:2).(3):He is most singularly qualified for the management of His Kingdom (Colossians 2:3; Matthew 28:18).(4) He is a most righteous King; He governs both His essential and mediatorial kingdoms with the strictest justice and equity (Isaiah 32:1; Psalm 45:7; Isaiah 11:5).(5) He is a most rich and opulent King (John 1:8; Colossians 1:16; Matthew 11:27; Ephesians 3:8).(6) He is a singularly blessed and happy King (1 Timothy 6:15; Psalm 21:6).(7) Zion's King is immortal, and therefore eternal (1 Timothy 1:17; Revelation 1:18).(8) He is a most gracious, loving and affectionate King (Exodus 34:6, 7).(9) He is a most glorious King, yea, "the King of glory." Heaven and eternal glory is a purchased possession (Ephesians 1:14), and He is the purchaser. He is the preparer of glory for all His true subjects (John 14:2). He is the bestower of glory upon all the heirs of promise (Luke 22:29).

II. SOME THINGS WHICH CONCERN THE KING, AND ARE GOOD MATTERS IN THE ESTEEM OF HIS PEOPLE.

1. The glory and excellency of the King's person is a matter much set by in the esteem of all His true subjects (1 Corinthians 2:2; Philippians 3:10; John 1:14; Psalm 73:25).

2. The love of Christ; the love of a three-one God in Him, is truly a good matter to believers. Their life lies in His favour, and His lovingkindness is better than life.

3. The righteousness of our Lord Jesus is a good matter to believers.

4. The fulness of Christ is a good matter to believers (Colossians 1:9; John 1:14; 1 Corinthians 1:30; John 17:2; Colossians 2:10).

5. The prosperity and success of His kingdom is a good matter to all His true subjects.

6. All His commandments are good matters to His people (Psalm 119:32).

7. The very cross of Christ; all the tribulations and calamities which they are at any time called to endure for His name's sake are accounted good matters by His true followers (Acts 5:41; Hebrews 11:26).

8. What the King Himself is to His people, what He has done for them, what He has wrought in them, and what they yet expect from Him, are all good matters in their esteem. His true subjects have already received abundance of grace and the gift of righteousness (Romans 5:17). And shall reign in life by Jesus Christ.

III. WHENCE IT IS THAT THE THINGS CONCERNING THE KING ARE VIEWED, AS MATTERS TRULY GOOD, BY ALL WHO BELIEVE IN HIM.

1. Because of the great love and regard believers have for the King Himself.

2. Because there is a real worth and excellency in all the things which concern this glorious King. They are suited to give satisfaction to the soul (Song of Solomon 2:8; Psalm 36:7).

3. Because believers have eyes to discern the value and excellency of divine things (Matthew 13:16; Matthew 16:17).

4. Because the King Himself is theirs, and they are His (Song of Solomon 2:16).

IV. USE.

1. Of information.(1) See from this subject the amazing condescension of the great God our Saviour, in submitting to exercise a variety of offices for the spiritual good and advantage of perishing sinners.(2) See one special difference between the true believer and the hypocrite. Hypocrites may assent to the truth of many things taught in the Word concerning Christ; but they have no love to His person, nor can they have any heart-affection to things touching Him.(3) See suitable exercise for the children and people of God. It is to meditate much upon Christ His person, offices, grace and fulness; particularly they should give themselves much to meditation upon His kingly office; the glory of His kingdom, with the justice and equity of His government.(4) See when it is persons can speak suitably concerning Christ and the things of Christ. When their hearts are in some measure filled with His grace.(5) See matter of terror to all the enemies of Zion's King. Who are Christ's enemies? All in a natural state and condition are His enemies; yea, the carnal mind is enmity against Him in the very abstract (Romans 8:7).

2. Of trial and examination.(1) What views have you got of your natural state and condition? Have you seen it to be a state of sin, captivity and bondage?(2) Did ever this glorious King reveal His powerful arm to you, thereby making you heartily willing to renounce your own, and submit to His righteousness? (Isaiah 45:24). And are you willing to be indebted to Him, not only for righteousness as the ground of your justification and acceptance before God, but likewise to deny yourselves, take up the cross, and follow Him?(3) Do you love Christ? Can you say to Himself, Thou knowest that I love Thee?(4) Do you love your fellow-subjects? (1 John 3:14).(5) Have you a prevailing desire and concern for the success and prosperity of God's work in the Church? (Isaiah 62:6, 7).(6) Is the opposition that still remains in your own hearts to this glorious King, with the many dis-honours done Him in the world about you, matter of grief and sorrow to you? (Psalm 139:21, 22).

3. Of exhortation.(1) To the true subjects of Christ.(2) Bless God for sending His Son into the world to be your King, and determining your hearts to accept of Him by faith as made of God to you wisdom, righteousness, etc. Trust in your glorious King; this is your duty at all times, and in every circumstance (Psalm 62:8).(3) Be glad and rejoice in your King — in His love, wisdom, power, faithfulness, all-sufficiency and immutability.(4) Be concerned to grow in acquaintance with your King (2 Peter 3:18).(5) Seek to have the declarative glory of your King advanced in your day and generation. We exhort all the enemies of this glorious King to relinquish the camp of Satan and come over to Christ's standard. While you refuse to submit to His righteousness, you are in a state of the vilest slavery and bondage (Ephesians 2:3). Our Lord Jesus, the King, is your rightful Lord and Sovereign. There is no possible way for you to escape from the curse of the broken law and the wrath to come but your uniting with Christ by faith. However long you have slighted the offers of His grace, He is still waiting that He may be gracious to you. His sceptre of grace is stretched out, and He invites you to take hold of it.

(T. Bennet.)

1. A description of His person. We have, indeed, no direct and positive information in regard to His personal appearance. But it is certainly no extravagant supposition that His human form would be rendered as fit as it could be for the indwelling of the celestial inhabitant. And it is no unwarrantable supposition that perfect, truth, benevolence and purity should depict themselves on the countenance of the Redeemer — as they will be manifested in the aspect wherever they exist — and render Him the most beautiful of men; for the expression of these principles and feelings in the countenance constitutes beauty. And it is no improbable supposition that this beauty was marred by His long-continued and inexpressibly deep sorrows, and that He was so worn down and crushed by the sufferings which He endured as scarcely to have retained the aspect of a man.

2. The qualifications with which He was endowed.

(1)The gracefulness of His speech.

(2)The sweetness and excellence of the truths He declared.

3. The Divine favour with which He was regarded. Our Lord is now in heaven on the ground of His own worthiness.

II. HIS GLORIOUS EXPLOITS. "Gird thy sword upon thy thigh," etc. The propagation of the Gospel is here referred to.

1. The appellation employed. He is mighty to destroy, as those will be brought to feel against whom His wrath will be kindled; but judgment is His strange work, while it is with unbounded joy that He exclaims, "I that speak in righteousness, mighty to save."

2. The petition presented. The sword of the Spirit, which is the word of God, is evidently intended. And as David said of the sword of Goliath, "There is none like that,"; so can we say with the fullest confidence concerning this heavenly instrument. "For the word of God is quick and powerful," etc.

3. The reasons adduced.(1) The character of the Conqueror. One who is truth itself, who is meek and lowly in heart, and who never has acted, and never will, but in strictest accordance with the principles of perfect rectitude. Blessed Jesus! ride on.(2) The results of His victories. Not merely is He distinguished by truth, and meekness, and righteousness, but He diffuses these blessings wherever He goes.

4. The confidence displayed. "And in Thy majesty ride prosperously," etc. That this confidence was well founded, the early history of the Christian cause abundantly demonstrates. Transformations of the most amazing kind took place; the Church beheld her converts flocking to her from all quarters, and her bitterest enemies became her most devoted friends.

(Anon.)

1. The subject. "A good matter; things touching the King." Christ is the king. The things that concern Christ as a King are, the dignity of His person, the wisdom and equity of His government, the extent of His dominions, the happiness of His subjects, and the perpetuity of His reign. This is "good matter." It is illustrative of the character of Him who is essential goodness. The nearer we approximate towards a perfection of goodness, the more this "good matter" will occupy our attention.

2. A source whence it proceeded. "My heart is inditing," boiling or bubbling up, in allusion to water put in motion by the action of fire, or bubbling up from a spring. How the love of Christ will constrain us to speak of Him.

3. A manner of expression. "My tongue is the pen," etc. Many imitate the psalmist in the fluency of their speech; they talk rapidly, but alas! they talk wickedly. Others converse freely and piously; but incoherently, enthusiastically, and erroneously. Let us always think before we speak; and let our words be seasoned with grace that we may minister grace to the hearers.

II. A DESCRIPTION OF CHARACTER. "Thou art fairer," etc.

1. In His person. There is moral as well as physical beauty. How holy was Christ's soul! What wisdom, love, patience, humility did He possess.

2. In His address. He not only possessed a plenitude of grace for His own support in the arduous work in which He was engaged, but that He might instruct add console others.

3. By the commendation of Jehovah. God hath "blessed," i.e. extolled His Son in the ascriptions of Divine titles, honours and perfections to Him.

III. A PETITION ADDRESSED TO THE MESSIAH.

1. The cause He maintains. Not to dethrone monarchs, but to subdue vices.(1) Truth in opposition to error, shadow, prophecy. Christ accomplished and fulfilled all righteousness.(2) Meekness. Worldly warfare is the child of wrath; and fury and malevolence are its inseparable companions. But nothing could surpass the meekness and gentleness of Christ; and His disciples were to be formed on the same plan: "Learn of me" (Matthew 11:29).(3) Righteousness. He Himself is the Lord of righteousness; and His laws, requirements, people and kingdom are all righteous.

2. The manner how the psalmist expected the Messiah to achieve His victories. "Gird thy sword," etc. This is the sword of the Spirit, the word of God, the Gospel of our salvation (Hebrews 4:12; Revelation 1:16). The power of the Gospel surpasses all description (Romans 1:16; 2 Corinthians 4:7; 1 Thessalonians 1:5).

3. The interest which the psalmist took in the extension of the Redeemer's kingdom. He prays, "Gird thy sword," etc. (Psalm 90:16, 17; Psalm 118:25; 2 Thessalonians 3:1). The same spirit pervades all Christians.

(Sketches of Four Hundred Sermons.)

1. Because the psalm tells of the love of Christ to His Church, and of her love to Him. Or —

2. It may be put in the plural, as is frequent in Hebrew, by way of eminency; so that what is meant is that the love told of is most excellent and incomparable.

3. It may be so called because of the manifold fruits of that one love. But probably the second sense is the one intended here — the mystical spiritual love that is between Christ and the Church is the most excellent love. Therefore, note —

I. THIS LOVE OF CHRIST AND THE CHURCH IN THEIR ESPOUSALS IS MATTER OF GREAT JOY AND REJOICING.

1. TO God Himself (Zephaniah 3:17).

2. To Jesus Christ (Song of Solomon 3:11).

3. To believers themselves (1 Peter 1:8). And the reason of all this joy is —(1) On the part of God, because He saw the design and purpose of His grace accomplished (Ephesians 1:6).(2) It is joy to Christ because He saw of the travail of His soul, and is satisfied. This is that He laboured for. As Rachel was to Jacob (Hosea 12:12).(3) And it is joy to all believers because it instates them in such new relations and conditions as they never could have looked for (Isaiah 54:5). Let us learn, then, God's infinite wisdom, condescension and goodness in disposing the way of saving poor sinners, so as that it shall be matter of joy and rejoicing to Him, to Jesus Christ and to believers themselves. We were poor, desolate, forlorn, lost creatures; and that God should bring us into a way of saving us, so as that the heart of God and Christ and our own hearts should rejoice in it; this calls for our admiration. Do we find this joy in our own hearts? Shall God rejoice, and Christ rejoice, and not we?

II. THERE IS NO LOVE LIKE TO THE LOVE BETWEEN CHRIST AND BELIEVERS — no, not the flaming love in some to their hearts, and in others to the world that even devour them. But who can tell adequately of the love of Christ? Consider it —

1. In its condescension (Philippians 2:6-8).

2. In His suffering.

3. The care and tenderness which the Lord Jesus continues to manifest towards us now He is in heaven (Hebrews 5:2; Hebrews 4:15).Then, on the other side, I say the love of believers to Christ is beyond all other love whatsoever.

1. In a way of value (Matthew 13:45). They will part with all that they have to obtain Christ. They part with their sin, lust and corruption (Galatians 5:24). Now that love which will carry a man out to deny all ungodliness and to renounce all his own righteousness, to lose all he hath wrought in his own strength, to deny himself upon every instance wherein Christ requires him; this is a transcendent love, above all other love whatsoever.

2. The love of believers manifests itself also in suffering for Christ; and oh, who can tell what the martyrs endured from love to the Lord Jesus? So that this psalm which treats of the espousals of Christ and believers may well have this title, "A song of loves"; it being the most excellent love. Two things from hence are incumbent upon us.(1) To labour to get a sense of this love of Christ upon our hearts.(2) Let us examine ourselves whether we have this transcendent love to Jesus Christ in our hearts. If we have, it will continually keep us up to the mortification of all our sin; and it will make us continually ready for all the service and suffering Christ shall call us unto.

( J. Owen, D. D.)

I. THE SUBJECT TREATED OF.

1. In general, that it is a good matter. It is not about vain and empty, much less about wicked things, as the songs of the world are. Nor is it only about true things, for true things may have no goodness in them.

2. What this good matter is. The subject of this song is the King. And it is limited to things concerning Him; as if He had said, it is not for me, it is not for any mortal man to conceive or express all the glories and excellencies of the great King, Jesus Christ; but, saith He, something touching, something concerning Him. The best we can reach or attain unto in this world is only something touching Christ. We cannot yet behold the King in His glory, we cannot see His uncreated excellencies or beauties, nor those unspeakable glories of His person, natures, and works, as we shall one day contemplate and behold. "I speak," saith he, "of the things I have made"; that is, which I have prepared; I will mention only the things which I have composed concerning Christ.

II. There is THE MANNER OF THEIR DELIVERY, both as to their conception and as to outward expression; their conception it was in his heart; as to the outward delivery, it was by his tongue. And there is a peculiarity in both. It is not an ordinary conception of the heart, it is not a common expression of the tongue. The word refers to the bubbling up of water in a fountain or spring. The heart of the psalmist was so full of these things of Christ, things touching the King, that they did naturally overflow, as water rising out of a spring naturally flows into the stream without any labour or difficulty. It is promised that it shall be thus with them who believe (John 4:14). "A ready writer" is one able with speed and steadiness to set down any thought or conception whatsoever. And now from the words thus explained let us observe —

1. That the things which concern Jesus Christ are a good matter to believers. And their being thus good to them distinguishes the sincere believer from the mere hypocrite. These latter assent to the Gospel as true, but never embrace its teachings as good; they do not cleave unto them as finding a rest, sweetness, excellency and suitableness in them for their own need. But to believers the things of Christ are good.(1) In themselves (Colossians 1:18). Whatever is good in any kind, it all centres in Christ. The good things of Christ are God's best things. How, then, can they be otherwise than a good matter?(2) And they are so because believers have received the Spirit whereby they discern the excellency of them. Other men do not see such excellency (Isaiah 53:2). But believers can (1 Corinthians 2:7-10). Let us, for application, inquire, Do we esteem them good things; are they so to us? Can we say as did Paul (Philippians 3:8)? Is our satisfaction with them so high that we can be satisfied without other things? This I can say, that the nearer some have been to the loving of all things, even life itself, the better Christ hath been unto them. Examine, therefore, yourselves, whether you do not only give a naked assent to the Gospel and the things of Christ; or whether you find a goodness in them, a suitableness and satisfaction in them; that it is a good matter unto you. And let us observe —

2. Also, from the words, that it is the duty of believers to be making things concerning Jesus Christ. "Things that I have made touching the King." Now, this is to meditate upon them and upon Christ; this it is which is here called, "The things I have made," composed, framed in my mind. He did not make pictures of Christ, or frame such and such images of Him; but he meditated upon Christ. It is called "beholding the glory of the Lord in a glass" (2 Corinthians 3:18). What is our work and business? Why, it is to behold this glory, that is, to contemplate upon it by faith, to meditate upon it. If I have observed any thing by experience, it is this, a man may take the measure of his growth and decay in grace, according to his thoughts and meditations upon the person of Christ, and the glory of Christ's kingdom, and of His love. A heart that is inclined to converse with Christ as He is represented in the Gospel is a thriving heart. And especially should we meditate upon Him in His Kingly offices (Isaiah 63:1). When a heart is full of love to Christ it will run over (2 Corinthians 4:13; Acts 4:20). But what sad evidence there is in men's silence about Him, of their lack of love for Him. Lastly, that profession alone is acceptable to God and useful in the Church, which proceeds from the fulness of the heart. It is no use to be able to speak much if the heart be not full.

( J. Owen, D. D.)

I. First, it is concerning CHRIST, THE KING HIMSELF — His glorious person, His matchless charms, His ineffable grace.

1. Notice that as soon as we begin to speak of Jesus He appears amongst us. The first verse declares the intention of the psalmist, and he has no sooner declared his purpose than, straightway, faith perceives the subject of the song in the very midst, and love adores. "Thou art fairer than the children of men" Every other man, however good and noble, has, it must be owned, even by his most ardent admirers, some lack, some fault or blemish; but I challenge Christ's friends or foes to find in Him any fault at all. No one was exposed to such severe tests as He; yet all men confessed that He was the Holy One of God.

2. Next, He is gloriously worthy because of His gracious words. "Grace is poured into thy lips." The people all hung upon Him listening; He riveted their attention when He was here among men. The words that He has left to us, they are spirit, and they are life. They are the words of a King, and where the word of a king is there is power.

II. I see Him further on in the chapter ascending His throne and acting as A JUDGE rather than as a King. "Thy throne, O God, is for ever and ever: the sceptre," etc. The idea, if I mistake not, is that this King, though He does not set aside His regal rights, or lay His sceptre by, is virtually on the seat of justice. There He sits, dispensing justice, determining the laws, meting out evenhandedly the justice that is in His heart. Oh think of it, rejoice because of it! That throne is not a mere sham and delusion; it is a throne of justice; He reigns in equity.

III. Further on in the chapter I recognize this same King as THE HUSBAND (ver. 9). There is in Jesus what I may call the domestic side of His character. This should touch us very closely. He is our Husband, our Lover, our fellow-Friend. He is our glorious Head, not merely as a mighty:Emperor, but as the pledged and espoused Lover of our souls. Come near to Him till your garments catch the perfume of His, and you, too, made glad by the ivory palaces, become redolent of myrrh, and aloes, and cassia. You need not flee away from Him. He has not come to crush, and condemn, and doom you; He fights your cause, lie loves to save and serve you. Bow at His feet by all means, but you may climb His chariot too, and go forth to fight beneath His shield.

(Thomas Spurgeon)

I. CHOOSE THE HIGHEST IDEAL FOR YOUR LIFE. Remember that the value of your work depends entirely upon the choice of your ideal. To live your life without an aim is to fling it away. The man of pressure is dead while he lives. Choose a definite ideal in life, and see to it that you choose an ideal worthy of our human estate. Though you scorn the aimlessness of a drifting life, and though energy and resolution and diligence strongly mark your character, yet you may bend all these upon an ideal that will nullify their power and lay their glory in the dust. The ideal you choose for your life is of primary importance; therefore, I pray you, consider it well. The perfect ideal for the lives of all men is found in Christ. His kingship over human character is twofold. He presents the sovereign ideal for character, and tie makes the realization of that ideal possible. Follow the vision of His glory until you find it fulfilled in your own life. The greatest moral heroes of history have been Christ's men.

II. HAVING CHOSEN YOUR IDEAL, FILL YOUR HEART TO THE BRIM WITH IT. You will have what the psalmist calls "goodly matter" to deal with; therefore make your heart "well up" with it, let the springs gush forth abundantly, fill the fountains to the brim. When an evil thought comes, look straightway for a counteracting thought of good, and let that drive the other out. If another evil thought come, it shows that you have still some vacant space left, so get another holy thought to chase away the new evil. This "welling up" of goodly things in the heart will become increasingly spontaneous. Gradually the "goodly matter" which is stored in the heart will begin to spring up unbidden. The spirit will spontaneously produce celestial forms, and send forth angels even through the gates of dreams. Blessed is the life which has been thus built up into a temple of God and goodness!

III. HAVING CHOSEN YOUR IDEAL, AND HAVING BRIMMED THE HEART WITH IT, FLUSH THE LIFE TO THE LIPS WITH IT. The royal theme of the psalmist passed from the overflowing of the heart to the outpouring of the lips. "My tongue," he said, "is the pen of a ready writer." You will find it a great joy to let the lips express what the heart feels. Is it not an hour of delights for the seer when he illuminates the world with the new light that has flashed on his soul? Who can tell the rapture of the poet when his heart pours forth its siren music along the shores of Lime? Aye, and if you will let your lips and lives tell out without restraint the glory of the King that reigns within you, you shall know a joy as deep as the joy of .Heaven.

(J. Thomas, M. A.)

     5193   tongue
     5366   king
     5370   kingship, human
     5439   pen
     5531   skill
     5842   eloquence

Psalm 45:

     4446   flowers
     4472   lily
     5420   music
     5742   wedding
     7963   song

The Portrait of the Bride
'Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house; 11. So shall the King desire thy beauty: for He is thy Lord; and worship thou Him. 12. And the daughter of Tyre shall be there with a gift; even the rich among the people shall entreat thy favour. 13. The King's daughter within the palace is all glorious: her clothing is inwrought with gold. 14. She shall be led unto the King in broidered work: the virgins, her companions, that follow …
Alexander Maclaren—Expositions of Holy Scripture

The King in his Beauty
'Thou art fairer than the children of men; grace is poured into Thy lips: therefore God hath blessed Thee forever. 3. Gird Thy sword upon Thy thigh, O mighty one, Thy glory and Thy majesty. 4. And in Thy majesty ride on prosperously, because of truth and meekness and righteousness: and Thy right hand shall teach Thee terrible things. 5. Thine arrows are sharp; the peoples fall under Thee; they are in the heart of the King's enemies. 6. Thy throne, O God, is for ever and ever: a sceptre of equity …
Alexander Maclaren—Expositions of Holy Scripture

The Gladness of the Man of Sorrows
Our text describes the joy poured forth upon our glorious King in a twofold manner. Our Lord is first made joyous by his Father--"Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows." But there is another joy, which he getteth not from one person, but from many. Read the next verse--"All thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made thee glad." Here both saints …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 9: 1863

Of virtue
Of Virtue It is thus we acquire virtue, with facility and certainty; for, as God is the fountain and principle of all virtue, we possess all in the possession of Himself; and in proportion as we approach towards this possession, in like proportion do we rise into the most eminent virtues. For all virtue is but as a mask, an outside appearance changeable as our garments, if it doth not spring up, and issue from within; and then, indeed, it is genuine, essential, and permanent: "The beauty of the King's …
Madame Guyon—A Short and Easy Method of Prayer

On virtue --All virtues Given with God in this Degree of the Prayer of the Heart.
This is the short and the sure way of acquiring virtue; because, God being the principle of all virtue, we possess all virtue in possessing God. More than this, I say that all virtue which is not given inwardly is a mask of virtue, and like a garment that can be taken off, and will wear out. But virtue communicated fundamentally is essential, true, and permanent. "The King's daughter is all glorious within" (Ps. xlv. 13). And there are none who practise virtue more constantly than those who acquire …
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

Of the First Seal.
The first occurrence of the Roman empire, and that a most illustrious one, is the commencement of the victory of Christ, by which the Roman gods began to be vanquished, and their worshippers to be transfixed with the arrows of the Gospel, to fail on every side, and to submit their necks to Christ the conqueror. "He went out (says he) conquering, and to conquer;" that is, he hath not yet completely conquered, but laid the foundations of victory, to he hereafter more and more fulfilled. The index of …
Joseph Mede—A Key to the Apocalypse

The High Calling
Gerhard Ter Steegen Ps. xlv. 9 Child of the Eternal Father, Bride of the Eternal Son, Dwelling-place of God the Spirit, Thus with Christ made ever one; Dowered with joy beyond the Angels Nearest to His throne, They, the ministers attending His beloved one: Granted all my heart's desire, All things made my own; Feared by all the powers of evil, Fearing God alone; Walking with the Lord in glory Through the courts divine, Queen within the royal palace, Christ for ever mine; Say, poor worldling, can …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

I Send Thee Not, Soul that Art Religiously Chaste...
38. I send thee not, soul that art religiously chaste, that hast not given the reins to fleshly appetite even so far as to allowed marriage, that hast not indulged thy body about to depart even to the begetting one to succeed thee, that hast sustained aloft thy earthly members, afloat to accustom them to heaven; I send thee not, in order that thou mayest learn humility, unto publicans and sinners, who yet enter into the kingdom of heaven before the proud: I send thee not to these: for they, who have …
St. Augustine—Of Holy Virginity.

On the Opinion of Dionysius.
Letter of Athanasius concerning Dionysius, Bishop of Alexandria, shewing that he too was against the Arian heresy, like the Synod of Nicæa, and that the Arians in vain libel him in claiming him as on their side. 1. The Arian appeal to Dionysius a slander against him. You have been tardy in informing me of the present argument between yourself and the enemies of Christ; for even before your courtesy wrote to me, I had made diligent enquiry, and learnt about the matter, of which I heard with …
Athanasius—Select Works and Letters or Athanasius

Thy Name is as Oil Poured Forth; Therefore have the virgins Loved Thee.
Sensible grace, which is here signified by the name of the Bridegroom, penetrates the whole soul so powerfully with the sweetness which God sends to the souls He intends to fill with His love, that it is truly like a balm poured forth, which extends and insensibly increases, in proportion as it is more and more poured out, and with so excellent an odor that the young soul finds itself wholly penetrated by its power and sweetness. This takes place without violence, and with so much pleasure that the …
Madame Guyon—Song of Songs of Solomon

So Then the Father is Lord and the Son is Lord...
So then the Father is Lord and the Son is Lord, [177] and the Father is God and the Son is God; for that which is begotten of God is God. [178] And so in the substance and power of His being there is shown forth one God; but there is also according to the economy of our redemption both Son and Father. Because to created things the Father of all is invisible and unapproachable, [179] therefore those who are to draw near to God must have their access to the Father through the Son. And yet more plainly …
Irenæus—The Demonstration of the Apostolic Preaching

Letter Lxv. To Principia.
A commentary on Ps. XLV. addressed to Marcella's friend and companion Principia (see Letter CXXVII.). Jerome prefaces what he has to say by a defence of his practice of writing for women, a practice which had exposed him to many foolish sneers. He deals with the same subject in his dedication of the Commentary of Sophronius. The date of the letter is 397 a.d. …
St. Jerome—The Principal Works of St. Jerome

Christ is to be Loved
"Yes, He is altogether lovely." Song of Songs 5:16. At the ninth verse of this chapter, you have a question put forth by the daughters of Jerusalem, "What is your beloved more than another beloved?" The spouse answers, "He is the chief among ten thousand." She then recounts many of the things she finds so excellent in her beloved and then concludes with these words that I have read: "Yes, he is altogether lovely." The words set forth the transcendent loveliness of the Lord Jesus Christ, and naturally …
John Flavel—Christ Altogether Lovely

Question of the Comparison Between the Active and the Contemplative Life
I. Is the Active Life preferable to the Contemplative? Cardinal Cajetan, On Preparation for the Contemplative Life S. Augustine, Confessions, X., xliii. 70 " On Psalm xxvi. II. Is the Active Life more Meritorious than the Contemplative? III. Is the Active Life a Hindrance to the Contemplative Life? Cardinal Cajetan, On the True Interior Life S. Augustine, Sermon, CCLVI., v. 6 IV. Does the Active Life precede the Contemplative? I Is the Active Life preferable to the Contemplative? The Lord …
St. Thomas Aquinas—On Prayer and The Contemplative Life

For not Even Herein Ought Such as are Married to Compare Themselves with The...
10. For not even herein ought such as are married to compare themselves with the deserts of the continent, in that of them virgins are born: for this is not a good of marriage, but of nature: which was so ordered of God, as that of every sexual intercourse whatever of the two sexes of human kind, whether in due order and honest, or base and unlawful, there is born no female save a virgin, yet is none born a sacred virgin: so it is brought to pass that a virgin is born even of fornication, but a sacred …
St. Augustine—Of Holy Virginity.

If, Therefore, You had not as yet Vowed unto God Widowed Continence...
23. If, therefore, you had not as yet vowed unto God widowed continence, we would assuredly exhort you to vow it; but, in that you have already vowed it, we exhort you to persevere. And yet I see that I must so speak as to lead those also who had as yet thought of marriage to love it and to seize on it. Therefore let us give ear unto the Apostle, "She who is unmarried," saith he, "is careful about the things of the Lord, to be holy both in body and spirit; but she who is married is careful about …
St. Augustine—On the Good of Widowhood.

Introduction to Four Discourses against the Arians.
Written Between 356 And 360. There is no absolutely conclusive evidence as to the date of these Discourses, in fact they would appear from the language of ii. 1 to have been issued at intervals. The best judges, however, are agreed in assigning them to the fruitful period of the third exile.' The Discourses cannot indeed be identified with the lost account of the Arian heresy addressed to certain Egyptian monks (see Introd. to Arian Hist. supra); but the demand for such a treatise may have set Athanasius …
Athanasius—Select Works and Letters or Athanasius

My Beloved is White and Ruddy, the Chiefest among Ten Thousand.
My Well-beloved, replies the Spouse, is white by His purity, innocence and simplicity. He is ruddy by His charity, and because He has chosen to be dyed and purpled in His own blood. He is white by His frankness, ruddy by the fire of His love. He is chiefest among ten thousand, that is to say, He is above all I have chosen and preferred Him to every other. His Father has chosen Him above all the children of men as His Beloved Son in whom He is well pleased (Matt. iii. 17). In short, if you would know, …
Madame Guyon—Song of Songs of Solomon

Christian Meekness
Blessed are the meek, for they shall inherit the earth Matthew 5:5 We are now got to the third step leading in the way to blessedness, Christian meekness. Blessed are the meek'. See how the Spirit of God adorns the hidden man of the heart, with multiplicity of graces! The workmanship of the Holy Ghost is not only curious, but various. It makes the heart meek, pure, peaceable etc. The graces therefore are compared to needlework, which is different and various in its flowers and colours (Psalm 45:14). …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

King of Kings and Lord of Lords
And He hath on His vesture and on His thigh a name written, K ING OF K INGS AND L ORD OF L ORDS T he description of the administration and glory of the Redeemer's Kingdom, in defiance of all opposition, concludes the second part of Messiah Oratorio. Three different passages from the book of Revelation are selected to form a grand chorus, of which Handel's title in this verse is the close --a title which has been sometimes vainly usurped by proud worms of this earth. Eastern monarchs, in particular, …
John Newton—Messiah Vol. 2

He is Lovely in his Person
First, He is altogether lovely in his person: he is Deity dwelling in flesh, John 1:14. The wonderful, perfect union of the divine and human nature in Christ renders him an object of admiration and adoration to both angels and men, 1 Tim. 3:16. God never presented to the world such a vision of glory before. Consider how the human nature of our Lord Jesus Christ is overflowing with all the graces of the Spirit, in such a way as never any of the saints was filled. O what a lovely picture does this …
John Flavel—Christ Altogether Lovely

He is Lovely in his Relations.
First, He is a lovely Redeemer, Isa. 61:1. He came to open the prison-doors to them that are bound. Needs must this Redeemer be a lovely one, if we consider the depth of misery from which he redeemed us, even "from the wrath to come," 1 Thess. 1:10. Consider the numbers redeemed, and the means of their redemption. Rev. 5:9, "And they sang a new song, saying, 'You are worthy to take the book, and to open the seals thereof: for you were slain, and have redeemed us to God by your blood, out of every …
John Flavel—Christ Altogether Lovely

Of Rest in the Presence of God --Its Fruits --Inward Silence --God Commands it --Outward Silence.
The soul, being brought to this place, needs no other preparation than that of repose: for the presence of God during the day, which is the great result of prayer, or rather prayer itself, begins to be intuitive and almost continual. The soul is conscious of a deep inward happiness, and feels that God is in it more truly than it is in itself. It has only one thing to do in order to find God, which is to retire within itself. As soon as the eyes are closed, it finds itself in prayer. It is astonished …
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents