that grace which flourished in Caleb's soul, that we might always act upon the light and truth we already possess ! Pray for more light to see distinctly the mind and will of God-and when you see it, act upon it resolutely, leaving all the consequences to God!

Dear Christian Believer, if God, even thy God, hath blessed thy soul with this grace of uprightness, if He hath adorned thee with this crown and diadem-He hath honoured thee greatly, forasmuch as He hath given thee a "heart after God's heart.” Nothing makes a soul more like God, than sincerity and upightness of soul. God is a God of truth, and He glories in truth.

When therefore God, by His blessed Spirit, gives truth and sincerity of heart to a Believer's soul, He clothes it with His own clothing—as it is written, "Who clothes himself with truth and righteousness as a garment." But take heed of resting in that uprightness. Forget not that it is the free grace of a gracious God, who only causeth thee to differ from the unregenerate and the hypocrite. If the Holy Ghost were to leave thee, where would be thy truth and uprightness?

Shall the axe boast itself against the tree which it casteth down?-or shall the vessel of gold exult over the earthenware pot? What can the axe do without the workman's arm and hand?-and hath

not the artificer all the praise as well for the golden vase is the earthen dish? Beloved, if thy soul be upright, and if in the uprightness of thine heart thou hast been able to resist the Devil, and triumph over temptations before which others have fallenremember, "The Lord is thy strength, and therefore let Him be thy song."-" Not unto us O Lord, not unto us, but unto Thy name be the Glory."

But suppose your heart testifies against you, Reader, concerning this matter-that it is not upright before the Lord. What then? The day and the hour cometh, when every secret of thine heart will be made manifest: when those awful books will be opened by One who hath the power to break the seals-and authority to judge the living and the dead! Oh! how vainly thou wilt cry out to the mountains and hills to fall upon thee, and hide thee from the wrath of the Lamb! Oh! what a word will that be, at the last, when thou shalt cry out for mercy, and the Lord saith-"I know thee not! Thou art not one of mine! Thy soul never loved me in uprightness.'

Surely Sinner, if "Joseph's Brethren were confounded when he said to them, "I am Joseph whom ye sold"-if they could not endure his presence or his voice; how intolerable will the voice of the Lord, the Judge be." "I am Jesus whom thou hast mocked with thy false-hearted profession of love!"

"I am Jesus whom thou hast pierced with thy sins!" "I am Jesus to whom thou hast preferred the world's gains, and pleasures, and good name!" "I am Jesus whom thou didst sell for the enjoyment of thine own lusts!" "Depart thou cursed one to thine own place of torment, prepared for the Devil and his Angels!"

But "Unto the upright shall there arise light in darkness," yea, the "generation of the upright shall be blessed!"

5. I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon.

The two last clauses of this verse answer to the two first-thus: "I am black (0 ye daughters of Jerusalem) as the tents of Kedar, but comely as the curtains of Solomon."

This may seem an exaggerated paradox, but it is the language of sober truth and experience. Let us examine the description which the Church gives of herself in answer, perhaps to some such objection as "Who art thou that shouldest pretend to have any such Royal Bridegroom, and layest claim to such high privileges ?" To whom the Church answers in the spirit of Him, who by grace could say

1. Psalm cxii. 4,

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"I am

“I live, yet not 1, but Christ liveth in me.' black" (by sin and nature) "as the tents of Kedar," "but comely" (by grace and the righteousness of Christ)" as the curtains of Solomon."

By the "daughters of Jerusalem" who are frequently mentioned in this Song, we may understand young converts, whose knowledge was but small, and their experience only that of babes. They are noted constantly as being the companions and friends of the Church of Christ. To these she gives this character of herself, and the reason for doing so seems to be for the purpose of removing the objections which might have arisen in their minds respecting her.

The condition of Christ's people in this world is often one of great offence to young Believers. They cannot understand why God's people should be an afflicted people, while "the wicked flourish as green bay trees." Neither can we wonder that the inconsistencies and failings and infirmities of the righteous prove to them almost insurmountable barriers. The Church of Christ, therefore, by an act of Faith glories in her Grace, as well as acknowledges her natural corruptness-"I am black, &c." These words are expressive of the spriritul complexion and state of every true Believer. Reader, if thy soul has not had like

1. Gal. ii. 20.

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experience of its own vileness and un-comeliness in Christ-if it does not agree with this doctrine of my text-I should fear that thy soul is yet unbaptized with the Holy Ghost. Pause and enquire! The first truth which the Holy Spirit of God convinces the soul of, is sin. "And when he is come, he will reprove the world of sin, and of righteousness, and of judgement: of sin, because they believe not on me: of righteousness, because I to my Father, and ye see me no more. The Church of Christ, and every individual in that Church is black. Her many infirmities and blemishes mar her comliness and beauty. Sin is ever mingled with the good. A body of sin and death is the burden which each bears to the grave. Every spirit-taught Disciple of the Lord knows and feels this. It is his burden-his sorrow-his humiliation-his confession before a scoffing world and rejoicing Angels—“I am black" At first sight we might think, that “As it is the will of God, even our Sanctification," the Church of Christ, and every Believer in the same, could not be too speedily delivered from these infirmities of the flesh. But because we must be made to feel our deep humiliation, therefore are we left girded about with the burden of our fallen nature. Because we must understand and know the depth of our fall, evil dwells in us to abase our souls in love,

1 John xvi. 8-9-10.