loathes and nbhors sin. His companions shall be spiritual virgins. Until a man is new- born he cannot see the kingdom of heaven, much less can he see the King. Purity r,f lifo may not yet be reached, but if in the central heart the purpose and firm resolve bo for purity, then Jesus will soon be found. "Blessed are the pure in heart: for they sba 11 see God." III. FAITFIFUL TESTIMONY. "I am my belove<l's, and my beloved is mine." l. Religionisessentially a matter of the heart. This title of endearment, "My Beloved," implies that he has won the affections of the heart. Trua piety is not simply a matter of conviction. It is not merely a doctrine or a creed. It is not a set of forms and ceremonies. It is an nffair of the heart. It moves and holds the whole man. Feeling, desire, choice, strong affection, enter into the warp and woof of true religion. I may be very incompeteut to set forth Christ's claims to the homage of mankind. But one thing I know-Jesus is supreme in my heart. None is so worthy of the central shrine as he. I have given myself to him, as the only possible return for his love. 2. This testimony is the outcome of vigorous faith. The bride of Christ had used this language before, but now she reverses the order. The order of events is not always the order of our experieuce. There are times when the Christian loses the assurance that he is loved by Christ. 'l'he sunshine of the Master's smile is hidden. Yet even then the language of faith is, "Come what may, I give myself afresh to him. Whether be count me worthy of a place in his regards or not, he is worthy of a place in mine. I nm his. 'l'herefore faith says (though I do not realize it now), 'My Beloved is mine.'" 3. This renewed testimony is required by new circumstance. The daughters of Jerusalem were inquiring where this Friend of sinners might be found. 'l'he bride of Christ undertakes to guide into his presence. Then she wishes to make it plain upon what terms Jesus will reveal himself to seekers. So she means to say, "I gave my whole self to him. I opened to him my heart, and made him Monarch there. Do you likewise, and you shall find the Saviour too.'' Jesus Christ craves the human heart. "Lo vest thou me?" is his inquiry still. Even the city harlot, sick of sin, and opening her heart to Jesus, found in him sympathy and pardon and a new life. "She loved much, therefore her sins are forgiven her."-D.
Vere. 4-10.-0lirist's picture of his <Jhurch. The value of an encomium depends on the qualification of the speaker. If a man is a master of eloquent phrases, and knowd but little of the person he eulogizes, his encomium is little worth. If, on the other hand, the speaker is a skilful judge of character, and knows well the person, and speaks from pure motives, his estimate is priceless. Now, the best judge of the quality of a wife is her own husband, for no one else has such opportunities of knowing her virtues. If we regard the language in the text as tho language of Christ, then he has all the qualities needfui to be an accurate judge. As the Bridegroom, he has intimate acquaintance with his bride; and so righteous is he that he will neither exaggerate nor detract in his delineation. He will gauge with perfect accuracy her merit and her worth. Others may not acquiesce in his judgment. She herself mny deem it a :B.at.tering portrait. But Jesus is an unerring Judge, and we accept with perfect confidence his description of his Church. I. THIS LANGUAGE PLAINLY CONVEYS THE IDEA OF SPIRITUAL BEAUTY. "Thou art beautiful, my love, as 'l'irzah; comely as Jeru~alem." Tirzah was a city on the mountains of Samaria, that had a wide renown for beauty. The name meant "a delight- ful place." God has given to the human soul a faculty that discerns and appreciates what is beautiful. We detect what is beautiful in material nature, viz. symmetry of form and harmony of colour. We discern also what is beautiful in human character and in human conduct. All beauty springs from God, the Fount. He is perfect Benuty, as much as perfect Righteousness. '!'he constituent elements of spiritual beauty are humility, holiness, a.ad love. These, wisely blended, form a comely character. It is always unsafe, because an inducement to pride, to praise the bodily beauty of a rnaiJ,m within her hearing. But one of the elements in spiritual beauty is lowliness; hence public praise is an advantage rather than a peril. For commeuda.tion is a spur to fresh effort and whatever quickens our exertion in the culture of humility and holiness is a boon 'to he prized. Nor is this spiritual beauty eva~escent. It is a permanent acqui- r.il1un. It w4l develop and 1Uflture towards perfcct1on, t\s the ages roll op, 'fhe sun TRE SONG OF SOLOMON'. [en, vr. 1-13.