even as his Father which is in heaven is perfect," will feel that though much, by the assisting grace of God, may have been effected, much yet remains to be done. He will not cease to "hunger and thirst after righteousness," though he may have already tasted largely of this spiritual food. His experience of the consolations of religion, will rather excite his diligence and animate his hopes. It will be an earnest of that richer banquet, where those, who have been nourished partially with the bread of heaven, "shall be" completely "filled."

The nature of the righteousness mentioned in the text, is the first point to be considered.

When our Saviour says, "blessed are they which do hunger and thirst after righteousness;" he refers us to something, which requires the vigorous exertion of all the powers of our nature-nay, to something, for which even all those powers are inadequate. His expression implies, not only a vigilant attention to our truest interest, and an arduous

struggle

struggle to supply our most imperious wants; but a vehement desire of needful support, an unwearied application to one who is more powerful than ourselves. It implies, that unfailing nourishment is required by the soul as well as the body; and that, without it, the soul would languish and decay, like the body when deprived of its natural and proper food. We know that the body is not supported by any thing within itself, but by the fruits of the earth; and by the various meats prepared for it by the providential care and paternal kindness of God. So it is with the soul. Its introduction into the life of faith, and its gradual advancement in all the Christian virtues, depend upon the constant influence of Divine grace. Now, where would be the necessity of this, if religion, or righteousness, were nothing more than it is supposed to be by the generality of mankind? If the whole of Christianity consisted in its outward ordinances, we might observe it at very little expense. Then we, who think it sufficient to profess our belief of the

Bible, to call ourselves Christians, and to repeat the prayers of the liturgy, might reasonably question the difficulty of the work of salvation, and hear with astonishment the aspirations of the soul after holiness compared to the powerful call of hunger and of thirst. If the obedience of the Christian were not to be distinguished from the outward decorum of the world, we might be satisfied with the conduct of most of those with whom we live; we might entertain no fears with respect to our own. If to perform the virtues which are agreeable to our natural disposition, while we yield to the vices to which we are peculiarly tempted, were to offer "a sacrifice acceptable, well-pleasing to God;" in the midst of self-indulgence, we might claim the reward of self-denial; and in the midst of pollution, arrogate the title to holiness. But the righteousness, to which our Saviour refers, is very different from the formal observance of the external duties of religion, or the imperfect system of morality sanctioned by the maxims of the age. It

is Christian principles cordially received, and Christian conduct uniformly adopted. It is a deep conviction and sincere acknowledgment of our guilt and misery: a feeling that, if we are saved, it is wholly through the prevailing merits and powerful intercession, of him who" came into the world to save sinners." With this humbling sense of general depravity and individual sinfulness, are connected all the blessings of the new covenant. From this source spring, implicit reliance on a crucified Saviour, and an ardent desire and constant endeavour to avoid the sins for which he died. But it is not the absence of gross and scandalous offences that can satisfy the awakened conscience. Presumptuous sins fall of course before the principles of religion and the grace of God. But these are not the richest triumphs of the Christian spirit, for these it has shared with inferior motives. The unbeliever has exhibited to the world a specious exterior. The careless has performed with propriety the duties of his station, and found his recompence in the

approbation

approbation of mankind. But the sincere follower of Jesus Christ does not stop here. His inward disposition is regulated as well as his outward conduct. He seeks to be "renewed in the spirit of his mind:" to be prompted by the motives of the Gospel, to be obedient to its precepts, to be animated by its hopes. He does not foster the vices of the heart: and, while he is ashamed, or afraid, to exhibit his impurity, his malice, his hatred, or his pride, to the eyes of his erring fellow-mortals, exhibit them to a Being of infinite perfection, without compunction and without terror. By the mortification of every corrupt appetite and evil passion, by the submission of the will, by the `regulation of the temper, by the elevation of the affections, by the surrender of the whole heart to God, it is his desire, his endeavour, and his prayer, "to be conformed to the image of Jesus Christ." Thus alone can he testify to others, and satisfy himself, that he has "passed from death to life," and been admitted into the family of God. When he

thus