of which, it holds out a powerful inducement to com ply with the admonition in the text.

First, it may mean, that though our endeavours to do good in any particular instance, may hitherto have failed of success, yet in due time they will be accomplished. We are reminded that while we use the means, God only can make them effectual: and, if to try our faith and patience, he has hitherto withheld his blessing from them; yet we are further reminded, that it will not be always so; that if we persevere in using the means, we may reasonably hope, that he will one day crown them with the desired success. Here then is great encouragement to proceed in our altempts, and not be weary. Who can tell but that our very next endeavours to reclaim the sinner, or to reconcile an enemy, may prove effectual ! Who can tell but that God's time may at length be come; and that it may please him to make an impression on the heart, which has never been made before! Let us not then be weary or faint in our minds. Are we tempted to desist, are we inclined to despond? Let us remember, that "in due time we shall reap, if we faint not."

Secondly, the promise may mean, that whether our endeavours may here be successful or not; yet that in the end, our labour will not be in vain in the Lord. In this world our attempts to do good may sometimes fail. Our kind intentions and efforts may be unsuccessful. But let us not be discouraged at these things. In the world to come, we shall reap the fruit of our present exertions. Our patient continuance in well-doing, our persevering endeavours to alleviate the sufferings, to

lighten the burdens, or to save the souls of others, will be produced in the day of judgment as evidences of our Faith in Him, who will not judge us by the success of our labours, but by the motives which dictated them; who has graciously told us, that a cup of cold water given to a disciple in his name, shall in no wise, lose its reward and that whatever acts of kindness and charity we do to his brethren from love to Him, he will graciously consider, and recompence, as if they had been done to himself. "Inasmuch as-ye have done it unto "one of the least of these my brethren, ye have done "it unto me." What greater encouragement can we want to perseverance in well-doing, than the approba tion and favour of our Heavenly Master? What stronger inducement could we have, not to grow weary in this work and labour of love, than the reflection, that we are in the most acceptable way, testifying our love to him, who loved us, and gave himself for us; and who has commanded us to shew our love to him, by loving one another, and by pitying and ministering to the wants of our fellow-creatures, as he has pittied and ministered to our wants? May this reflection sink deep into all our hearts! May it lead us to abound in love and in good works and in a patient continuance in well-doing, to wait for honour, and glory, and immortality!

« Matthew, xxv. 405

SERMON XVIII.

CHRISTIANS ENCOURAGED AGAINST THE FEAR OF MAN.

ISAIAH, li. 7, 8.

Hearken unto me, Ye that know righteousness, the People in whose heart is my law; fear Ye not the re-proach of men, neither be Ye afraid of their revilings. For the moth shall eat them up like a garment, and the worm shall eat them like wool but my Righteousness shall be for ever, and my Salvation from generation to generation.

THERE is no interpreter of the Bible so good as the Bible itself. It is by comparing one part of Scripture with another, "spiritual things with spiritual,” that we shall in general best understand the meaning. Thus the New Testament greatly helps to explain the Old. By the writings of the Apostles, we are not only taught to see the meaning of the Types, Shadows, and Fredictions, which we meet with in the writings of Moses, David, and the Prophets, but we are also instructed to understand and apply the consolations and promises, with which the works of these holy mens

abound.

Let us take for an example the passage in the text. Considered by the light which the New Testament throws on the subject, and compared not only with its general tenor and spirit, but also with many particular passages in the Gospels and Epistles, the words may clearly be understood as addressed by Christ himself to his people; and as designed to furnish them with support and encouragement under the reproaches and trials, to which for his sake they may be exposed from worldly and ungodly men. "Hearken unto me, ye that know righteousness, the people in whose heart is my law ; fear ye not the reproach of men, neither be ye afraid of their revilings. For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my salvation from generation to generation."

In thus applying the passage I shall more particu-larly point out to you,

I. The Persons addressed.

II. The Address made to them.

I The Persons here addressed, we have already observed, are the People of Christ. And they are thus described. He addresses them as those," who know righteousness; the people, in whose heart is my law." If we were to search the Bible from one end to the other we could not find a more evangelical description: of true Christians, than that which is given in these words of the Prophet, when explained, and interpreted by the writings of the New Testament. It con sists, as we see, of two parts.

1. The People here addressed are those, who. "know righteousness."

The word Righteousness as used in the Gospel, has generally a peculiar meaning. It is employed to signify that way of justifying sinners, or of accounting and treating them as Righteous, which God has provided, and revealed in the Gospel. Hence it is often called the Righteousness of God; because God has made it known to us: and not seldom the Righteousness of Faith; because it is by faith that it is apprehended, and applied. Hence St. Paul, speaking of the Gospel as "the power of God unto salvation," assigns this as a reason: "for therein is the Righteousness of God revealed from faith, to faith :"a and though witnessed by the law and the prophets, it was now

manifested" by the preaching of the Gospel. Now. this Righteousness, or way of justifying sinners, is by the Righteousness of Christ, received by faith, and put to their account. Believing in him they are accounted, and dealt with as if they were righteous. In consideration of what he hath suffered and done in human nature, they, who by faith are become one with him, stand complete in him. Their sins are pardoned; their per-sons are accepted, their title to heaven is restored, and secured. Thus, though in themselves unrighteous, hav-ing no righteousness of their own which can answer the demands of the law, they are said to have "attained to righteousness, even the righteousness which is by faith.'b It is in this evangelical sense that we are to understand the word righteousness in this part of the text: agreeably