the only sure prospect that it will be filled. That this is the only hope, may be seen at a glance. Righteousness is an internal conformity to all that is good and true. Now, let a man endeavor to make himself righteous, for the purpose of securing to himself the reward of a heaven, in another world. Do you not see, that the motive is, in itself, mercenary and selfish, and, as such, utterly subversive of that righteousness which it would promote? Or, let a man attempt to make himself righteous, because he is afraid of hell, in another world, and you perceive, at once, that the motive is but a slavish fear, whose only tendency is to harden the heart, and lead it still further from the righteousness of God.

The truth is, righteousness must be loved and embraced for its own sake, or not at all; and hence, they alone can hope to be filled, who hunger and thirst after it. Here, then, shines the wisdom of the blessed Saviour, and here is presented the true idea of that pure and exalted

righteousness which he enjoins it upon us to seek, as the permanent and only food upon which the soul can live and flourish.

And, in this view, you can see how blessed is that man who hungers and thirsts after righteousness - whose meat and whose drink it is to do the will of God; and also, you can perceive why it is, that such, and such only, may hope to be filled. Why, then, do we spend money for that which is not bread, and labor for that which satisfieth not? Let us hearken diligently unto God, eat that which is good, and let our souls delight themselves in fatness.

SERMON V.

THE MERCIFUL.

Blessed are the merciful: for they shall obtain mercy. MATT. 5: 7.

MERCY is often called the "darling attribute" of God; and that there is, at least, some propriety in such an appellation, is evident from the fact, that "He delighteth in mercy." Though we may not discriminate between the attributes of God, in such a manner as to exalt one, in point of excellency, above another, yet there is good reason for saying, that mercy comes most near to a manifestation of the Divine nature itself. "God is love; " and love is not so much an attribute of God, as it is the essential element of his being. It is, therefore, unquestionable, that all his attributes are but different modifications or expressions of Divine love, which is the efficient agent at work in all departments of his government; and it receives other names, only because of the circumstances in which it operates, and the forms

it necessarily assumes, to the imperfect vision

of man.

There is, in truth, as much of love in the severest inflictions of his justice, as in the most tender exercise of his mercy; and so it would appear to the eye that could look through all forms, and with a direct onsight upon the essence of things. And so of all the attributes of God. - A true analysis will resolve them all back to the original element of love; for such is the nature of God. In one, this element may appear more clearly, to our view, than in another; and in mercy, it is most plainly and palpably visible, for there it shines without "a veil between." The circumstances which call out the manifestations of mercy are such, that, in them, the original element of love appears most conspicuously, and in the nearest approximation to its real essence. Love, in God, may be defined to mean the eternal disposition or nature of God to communicate good; and this love flows out ever, and extends to all the creatures whom he has made. Imagine, now, any being to be suffering, or in distress; and to him, this love comes under the name

of Mercy; and it is easy to see, that, in the relief it gives, there are the workings of the Divine nature itself, slightly shaded only by the circumstances under which it is manifested. And if we may presume to offer a reason why God especially "delighteth in mercy," it is because, in its exercise, his ways are not in darkness or obscurity, but in a light that can be seen and appreciated by his children, to the joy of their souls. No tear does it cause to fall, except it be the tear of contrition or gratitude; nor does it inflict a pang, or sorrow, upon the children of men, but for their good.

As mercy, in God, is the most clear and palpable manifestation of the Divine nature, so, in man, it is the highest virtue, and that which raises him to the most near and intimate communion with the Author of his being. In a world of suffering and sin, where all are liable to distress and sorrow, and where pain, sickness, misfortune, death, and woe abound, and fall upon the evil and the good, there is no more appropriate, higher, or holier sphere of human action, than in relieving the sufferings of our brethren; no