way for Him to His kingdom and glory. (Luke xxiv. 25, 26.) So completely did the wicked Jews fail of their intent, and contribute to their own shameful discomfiture, on that ever memorable occasion. Nor did Judas, their accomplice in wickedness, find himself less entirely deceived, although in a different way. He gained the wages of his iniquity, i. e. the thirty pieces of silver, but they afforded him not the expected gratification. Nay, however strong might have been his previous desire of the bribe, his hatred of it presently waxed stronger : he could not bear to retain it in his possession, or to think of the means by which it had been acquired. The betrayer of Jesus came, and threw down his reward in the temple, before the persons from whom he had received it, and departed, and went and hanged himself. (Matt. xxvii. 3, 4, 5.)

You will now, on the one hand, sufficiently have seen that the wicked worketh a deceitful work. It is time therefore, secondly, and on the other hand, to set forth, that "to him who "soweth righteousness shall be a sure re"ward."

The mere form of expression in this clause, is calculated to infuse into our minds a lively apprehension of its truth. It seems exactly contrived to signify, that the work of the

righteous is not, like that of the wicked, deceitful or vain in the event. But, as he that casteth seed into the ground is known to find, with scarcely an exception, some answerable return in due season, so, to him that will exercise himself in righteousness, shall result a corresponding, and a satisfactory recompense of his labour. He shall reap according to that he hath sown, and his soul shall have a delight therein.

According to that he hath sown, shall be the harvest of the righteous man. Those accidents, which so commonly derange the prospects of the wicked, and by which the hopes of the natural husbandman are sometimes indeed grievously disappointed, can never materially affect the results of his work. For, though in this house of his pilgrimage, the righteous is not exempt from misfortunes, yet the fruit, or reward for which he hath chosen to labour, is far beyond the reach of their influence. That he hath, prepared and laid up until he be ready for it, in a place whither no stormy winds can penetrate, neither can the heat nor sun smite it, and where, throughout all the tempestuous seasons of life, it is secured from the power of evil, to be an "anchor of the soul, both sure "and steadfast" against adversity.

Besides, the same Divine Providence, which

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is often remarkably exerted to frustrate the work of the wicked, and make it produce some contrary effect, appears equally ready and active to prosper the pious diligence of the righteous: "The righteous Lord loveth righteousness:" (Psalm xi. 7.) accordingly he will see, or take care, that not one, who, out of an honest and good heart, soweth it, shall by any means lose his reward. To him, "who by patient continuance in well doing, seeketh for glory, honour, and immortality," the recompense of eternal life is expressly promised by God. (Romans ii. 7.) Not all the violence, therefore, of death and hell, not evil men and evil angels united, can prevail to intercept it from him. As, "though hand join in hand, "the wicked shall not be unpunished," neither shall the righteous be unrewarded. Let him only stand fast, and persevere in the way of righteousness, and his crown of life is no less sure to him than "the foundation of God," who is the Giver of it. (2 Timothy ii. 19.) Nothing can disappoint him of that his chiefest hope, provided he will continue without wavering in the faith and duties of his Christian profession. The wicked alone are doomed to experience events, of a kind altogether different from those to which their cunning and exertions have been directed. He that soweth righteousness is en

titled to cherish a better expectation that precious seed will, in due season, bring forth the desired fruits of spiritual peace and joy, increasing ever more and more to the truly righteous

man.

And, hereupon, let me further declare, that as every such character may be certain of ultimately obtaining his desires, so may he feel likewise certain of being abundantly satisfied therewith. To him, there is no more danger of disappointment in the possession of his reward, than in the expectation of it; for, in such proportion as heaven is higher or better than the earth, a man's experience of the happiness reserved in that excellent place must surpass all his preconceived ideas. No one that shall have been admitted into heaven, will find himself in any degree to have come short of his hope. No one, while enjoying it's glories, will regret his past labour and tribulation, his watchings and strivings, and habitual self-denial, as if he had obtained by them somewhat less than he had desired. Rather, will the inmates of that blessed place be inclined to wonder at the greatness of their salvation, as strangely exceeding all their earthly anticipations. Rather, will they confess with joy unspeakable, not only that the whole which they have done and suffered in the flesh, with a view

to it, appears no longer worthy of being remembered, but, moreover, that the attainment of such a glorious rest would have been cheaply secured, by far greater sacrifices and pains, during the time of their mortal lives. Or, perhaps, they will look back upon, and call to mind, with a feeling of lively satisfaction, what they will then indeed be ready to term the light and momentary afflictions" of their former state, considering, that through them, they have succeeded to inherit so vast a portion of solid and enduring bliss.

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Deceitful, therefore, in every respect, as you may have seen the work of the wicked to be, equally sure, in all points, will be the reward of him who soweth righteousness. It now only remains for me to conclude with a few words of appropriate counsel and exhortation.

You are convinced, then, I will suppose, of the truth of Solomon's proverb, and of the above discourse which has been framed upon it. And in such case you cannot reasonably hesitate, where, or amongst whom, it will be best to stand, whether amongst them who sow righteousness, or amongst the wicked. Truly there should seem to be no room for choice, no need of a moment's deliberation, between the two opposite conditions which have been set in view. Not one of you, my brethren, in his