of right foreign to himself. *** Again, it is applied to

his laws.

But, in reference to man, it may refer either to his internal nature or to his external actions. When to the first, we find a parallel with the mind of God, as far as a finite mind can resemble the infinite. When to the second, outward conformity to inward congeniality of nature, abstinence from all evil.

But we must view it in reference to man in two lights, a legal and an evangelical righteousness. The first is a purity of nature that never deviated from the rule of right; its claims are not on mercy, but justice; it is a stranger to repentance, for it has no transgression to lament or forsake; it places no dependance on the mediatorial righteousness of Christ.

This is the character of that individual who is legally righteous. But where does he live? Not on earth; once such a character existed in Adam; also in the second Adam, but in no others. Hence it is said there are 66 none righteous, no, not one;" and if no way of restoration had been provided, no man could be saved.

But an evangelical righteousness presupposes man's guilt; it appeals to mercy; mercy is the foundation of its claim; its essence arises from the pardon of sin through the mercy of God, revealed to the soul by Jesus Christ. To such the promise of reward is made.

None being legally righteous, "God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." Jesus accepted it." Him hath God exalted to be a Prince and a Saviour," and sent the heralds of salvation to all, inviting them to come to him through Jesus Christ. The first qualification is, that we feel our need of righteousness, and our cry must be, "God be merciful."

*

*

"Behold the Lamb of God that taketh away the sin of the world." The moment we see our misery we have all the qualifications God requires for an interest in Jesus and the moment we can relinquish all trust in

everything else, even in our repentance, God receives us, speaks peace, &c., &c.

The pardon of sin, then, is the foundation of evangelical righteousness, and new powers are implanted in the soul to bring forth fruits of righteousness and holy obedience. Growing in grace to the end, we are denominated righteous and entitled to the promise of reward.

II. The reward.

But here human language fails; the Scriptures are highly figurative on this point, yet fall far below the reality.

Perhaps there are in us, in embryo, powers hardly suspected and quite unknown. If so, the ploughman may yet rise above a Newton: the infant may furnish an illustration. But this we know, our powers will be suited to the realities; but what the glory, the happiness will be-alas! conception fails.

The darkness of Providence will then be done away, and a great share of our happiness will be in reading over the old volume of Providence from the beginning of the world. Here we are under severe afflictions, there we may see, that if such and such a cross and sickness had not met us we had been ruined; and we shall see why God weighed us down with afflictions till the storm of danger blew over.

But we shall then more clearly contemplate the greatness of redeeming love in Jesus! casting our crowns before him! Again, the human mind is capable of endless progression. What more pleasing than to stand on the margin of the ocean of infinite truths, and draw therefrom forever! What new truths also may we learn from other spirits!

If

However, our business here is to acquire moral goodness and spiritual holiness. God has provided the means. fitted for glory we shall inherit the reward.

But, if otherwise, all these scenes will be reversed, and all the powers of the mind become so many inlets through which to pour calamity on the spirit; calamity of which we have no more conception than of the reward of the righteous. Where, then, is the use of mere intellectual powers (Voltaire), unsanctified learning? If intellectual powers

are not made subservient to a preparation for heaven, how dreadful! (Wesley's opinion of the philosophers.)

Blessed are ye poor! Come, still say, "God be merciful." If righteous your character, the reward is sure; the rest remaineth for the people of God.

Matthew, xiii, 43.-Then shall the righteous shine forth as the sun in the kingdom of their Father.

THE hand of death has touched us sore; the cry of death has been heard in your chambers. We too feel the hand of death upon us; the sentence is in ourselves: yet all feel a principle within that is proof against the stroke; it only opens the door to liberate that immortal principle. True, many may shrink when the door opens-linger-nay, be forced to depart; but, by the grace of God, the inhabitant within may long for its opening.

See the importance of human life, the only basis of human usefulness; for there is no work in the grave whither we are hastening. Oh! redeem the time; work while it is day. Our friend has been early removed, but he was found in the midst of his usefulness, doing the will of God. Reminded, then, are we, not of the brevity only, but the importance of life. Eternity takes its complexion from time-it is as we make it. Our departed friend is now reaping what he sowed.

The text and context lead, by a parable, to the connexion of time and eternity. It is thus explained by Jesus himself: "He that soweth the good seed is the Son of man: the field is the world: the good seed are the children of the kingdom; but the tares are the children of the wicked one: the

enemy that sowed them is the devil: the harvest is the end of the world; and the reapers are the angels. As therefore the tares are gathered and burned in the fire, so shall it be in the end of this world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; and shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father."

In drawing some farther improvement from our subject let us consider,

I. The present obscurity of the righteous.

II. Their future manifestation.

I. The present obscurity.

Then shall the righteous shine forth as the sun in the kingdom of their Father; implying that they are now waiting for the manifestation of the sons of God. God knows that eternity is long enough to shine in; at present, therefore, he allows us to remain in comparative obscurity.

I need not dwell on the character, the "righteous;" you are often informed of it. Do ye not know that the righteous, and they only, shall inherit the kingdom of God? Yes, you do know, by our ministry, that, unless washed and sanctified, you cannot be saved. Oh! that you felt as much as you know. The righteous! There are many such here to-night.

The causes of the present obscurity are many,

1. The character of the world in which they live. They are not at home here, but strangers and foreigners-born of heaven. The character is so glorious that the world has not the power to discern and estimate it. Hence Christians are disregarded; though they are the salt of the earth, the leaven which preserves the world, yet the world knows it not, and despises them. "Now are we the sons of God, and it doth not yet appear what we shall be; but we know that when he shall appear we shall be like him." A Christian is an enigma to a man of the world.

(Southey undertaking to write the life of Wesley.) Hence they burn them. They are under a cloud now: not always so! (Blind man and colours.)

2. The station they generally occupy in the world. If all were men of eminence, the world might be struck. If kings had dipped their sceptres in righteousness, and the nobles

* But where are we to look ? "Not many wise men. after the flesh, not many mighty, not many noble are called." See Jesus standing like himself with the healed around him and the dead rising, while he exclaims, "The poor have the Gospel preached to them." It is their peculiar heritage; it is laid at the foot of the throne as well as the threshold of the cottage, but the poor form the largest portion of the church: so they remain under a cloud, known only to their poor neighbours. They shine, but in corners, not on eminences. Look into our congregations. The poor hear us gladly. The poor encircle the Lord's table! the poor rejoice. "I will leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord." Poverty, then, incrusts the diamond, and the lapidary has not yet cleared it. Learning would not shine with the poor; they follow him who drew his breath in a stable.

3. The infirmities to which they are subject; for example, of the mind. They cannot make their experience charming to a fine ear, yet they may have the anointing of the Holy Ghost. "Once I was blind, now I see:" more than the infidels can say. Obscurity will be the consequence. Also bodily infirmities.-Lazarus.-Many precious saints send out their fragrance in the desert, &c.

4. The humility with which they are clothed. Modesty may become criminal; yet perhaps not real modesty. But it is one thing to be drawn out of a corner by the praise or driven out by the fear of man. They mind neither; but, like Jesus, their voice is not heard in the streets; they are "clothed with humility." Do not, then, strive to shine; this is not the shining place. Angels, in their visits to earth, always appear in the form of men-Satan as an angel of light. So with the children of both.

II. The future manifestation of the righteous.