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allowed to take, we may reckon upon it as certain, that this year shall prove to us, as many past have proved, a checkered scene of some comforts and some troubles. In what proportion one or other of these shall prevail in it; whether, when it ends, it shall leave with us the memory of joys or of sorrows; is to be determined by him, in whose hands our Our wisdom is to be prepared for whatever the year is to bring; prepared to receive comforts with thankfulness, troubles with fortitude; and to improve both for the great purposes of virtue and eternal life.

times are.

Another important instruction which naturally arises from our times not being in our own hands is, that we ought no longer to trifle with what is not in our power to prolong: but that we should make haste to live as wise men; not delaying till to-morrow what may be done to-day; doing now with all our might whatever our hand findeth to do; before that night cometh wherein no man can work.

Amidst the uncertainty of the events which are before us, there is one thing we have too much reason to believe, namely, that of us who are now assembled in this congregation, and who have seen the year begin, there are some who shall not survive to see it close. Whether it shall be you, or you, or I, who shall be gathered to our fathers before the revolving year has finished its round, God alone knows. Our times are in his hand!But to our place, it is more than probable that some of us shall have gone. Could we foretell the month, or the day, on which our change was to happen, how diligent would we be in setting our house in order, and preparing ourselves to appear before our Maker! Surely, that ought to be prepared for with most care, concerning which we are ignorant how soon it is to take place. Let us there.

fore walk circumspectly and redeem the time. Let us dismiss those trivial and superfluous cares which burden or corrupt our life, in order to attend to what is of highest importance to us as men and Christians. The beginning of each year should carry to us all a solemn admonition of our folly in neglecting to improve suitably the years that are past. It should call up mispent time into our view; and be like the hand coming forth upon the wall, in the days of Belshazzar, and writing in legible characters over-against us, "O man! thy days are numbered; thou art weighed in the balance, and found wanting; take care lest thy kingdom be on the point of departing from thee."

When we consider, in the next place, that our times, as I before illustrated, are in the hand of God as a Sovereign Disposer, it is an obvious inference from this truth, that we should prepare ourselves to submit patiently to his pleasure, both as to the events which are to fill up our days, and as to the time of our continuing in this world. To contend with him we know to be fruitless. The word that is gone out of his mouth must stand. In the path which he has marked out for us, whether it be short or long, rugged or smooth, we must walk. Is it not then the dictate of wisdom, that we should previously reconcile ourselves to this sovereign ordination, and bring our mind to harmonize with what is appointed to be our destiny?, Let us mortify this temper, by recalling that reflection of the wise man; who knoweth what is good for man in this life; all the days of his vain life which he spendeth as a shadow? (Eccles. vi. 12.)

To enjoy long life, and see many days, is the universal wish; and as the wish is prompted by nature, it cannot be in itself unlawful. At the same time, several circumstances

concur to temper the eagerness of this wish; and to shew us that it should always be formed under due submission to the wiser judgment of Heaven. Who among us can tell whether, in wishing for the continuance of many years on earth, we may not be only wishing for a prolongation of distress and misery?—You might live, my friends, till you had undergone lingering rounds of severe pain, from which death would have proved a seasonable deliverance. You might live till your breasts were pierced with many a wound from public calamities or private sorrows. You might live till you beheld the death of all whom you had loved; till you survived all those who love you; till you were left as desolate strangers on earth in the midst of a new race, who neither knew you, nor cared for you, but who wished you off the stage.Of a nature so ambiguous are all the prospects which life sets before us, that in every wish we form relating to them, much reason we have to be satisfied that our times are in the hands of God, rather than our own.

This consideration is greatly strengthened, when, in the last place, we think of God acting, not as a Sovereign only, but as a Guardian, in the disposal of our times. This is our great consolation in looking forward to futurity. To God as a wise ruler, calm submission is due; but it is more than submission that belongs to him as a merciful father; it is the spirit of cordial and affectionate consent to his will. Unknown to us as the times to come are, it should be sufficient to our full repose that they are known to God. The day and the hour which are fixed in his counsels for our dismission from life, we ought to be persuaded are fixed for the best; and that any longer we should not wish to remain.

When we see that last hour drawing nigh, though our spirits may be

composed on our own account, yet, on account of our friends and families, no little anxiety and sorrow may be sometimes apt to take possession of the mind. Long we have enjoyed the comfort of their society, and been accustomed to consider them as parts of ourselves. To be parted from them for ever is, at any rate, a bitter thought; but to the bitterness of this, is over and above added, the apprehension of their suffering much by our death. We leave many a relation, perhaps may leave young children, and a helpless family, behind us, to be exposed to various dangers, and thrown forth on an unfriendly world. Such virtuous anxieties often oppress the tender and feeling heart at the closing periods of life.-My brethren, look up to that God, in whose hand the times of your fathers were; in whose hand the times of your prosperity shall be. Recollect, for your comfort, the experience of ages. When were the righteous utterly forsaken by God in times past? Why should they be forsaken by him in times to come? Well did he govern the world before you had a being in it: well shall he continue to govern it after you are no more. No cause have you, therefore, to oppress your minds with the load of unknown futurity. Commit your cares to a father in heaven. Surrender your life, your friends, and your family, to that God who hath said, The children of his servants shall continue, and their seed shall be established before him. (Psal. cii. 28.) Leave thy fatherless children, I will preserve them alive; and let thy widows trust in me. (Jer. xlix. 11.)

I have thus shewn what the import is, and what the improvement should be, of the doctrine of the text, that our times are in the hand of God. It asserts a fact, the truth of which can be called in question by none; a fact which, whether persons have any sentiments of religion or not, is cal

culated to make a serious impression on every mind; especially at seasons when the revolution of years gives us warning that our duration on earth is measured, and advances towards its period. To persons who are religiously disposed, who study to improve life to its proper purposes, to do their duty towards God and man, and through the merits of their Redeemer to obtain grace and favour from Heaven, the doctrine of the text is still more important. Among them it tends to awaken impressions which are not only serious, but, as I have shewn, salutary and comforting to the heart. Thankful that our times are in the hand of a Sovereign, who is both wise and gracious, let us prepare ourselves to meet the approaching events of life with becoming resigna. tion, and at the same time with manly constancy and firm trust in God. As long as it shall please him to continue our abode in the world, let us remain faithful to our duty: and when it shall please him to give the command for

our removal hence, let us utter only this voice: "In thy hand, O my God, my times are. Thou art calling me away. Here I am ready to obey thy call, and at thy signal to go forth. I thank thee that I have been admitted to partake so long of the comforts of life, and to be a spectator of the wisdom and goodness displayed in thy works. I thank thee that thou has borne so long with my infirmities and provocations; hast allowed me to look up to thy promises in the gospel, and to hear the words of eternal life uttered by my great Redeemer. With gratitude, faith, and hope, I commit my soul to thee, Lord, now lettest thou thy servant depart in peace; for mine eyes have seen thy salvation." Such are the sentiments which every pious and good man should conclude his life. Such indeed are the sentiments which he ought to carry through every part of life. With these may we begin, and with these conclude, every succeeding year which God shall think fit to add to our earthly existence.

SERMON LIV.

ON THE MIXTURE OF BAD MEN WITH THE GOOD IN HUMAN

SOCIETY.

Let both grow together until the harvest.-Matt. xiii. So.

THE parable of which these words are a part, contains a prophetical description of the state of the church. Our Lord predicts that the societies of Christians were to be infected with persons of loose principles and bad dispositions, whom he likens to tares springing up among wheat. He intimates that there should arise some whose officious zeal would prompt the desire of exterminating immediately all such evil men; but that this were contrary to the designs of Providence, and to the spirit of Christi

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anity; that a complete separation was indeed to be made at last between the good and the bad; but that this separation was to be delayed till the end of the world, when, in the style of the parable, the tares should be entirely gathered out from among the wheat. Let both grow together until the harvest.

When we look around us, nothing is more conspicuous in the state of the world, than that broad mixture of the religious and the impious, the virtuous and the wicked, which we find taking place in every society.

Strong objections seem hence to arise against either the wisdom or goodness of Divine Providence; especially when we behold bad men not only tolerated in the world, but occasionally exalted in their circumstances, to the depression of the just. Why, it will be said, if a Supreme Being exist, and if his justice rule the universe, does he allow such infamous persons as the records of history often present, to have a place, and even to make a figure, in his world? Why sleeps the thunder idle in his hand, when it could so easily blast them? What shall we think of one who, having the power of exterminating them always at his command, permits them to proceed without disturbance; nay, sometimes appears to look on them with complacency?—It becomes highly worthy of our attention to consider what answer can be made to these objections; to inquire whether any reasons can be given that serve to justify this dispensation of Providence, in allowing a mixture of bad men to continue on the face of the earth till the end of time. This inquiry shall make the subject of the present discourse, together with such reflections as naturally arise from surveying the state of human affairs.

But, before entering directly on such inquiry, it may be proper to take notice, that in our estimation of who are the good, who are the bad, we are often in hazard of committing mistakes. The real characters of men are known only to God. They frequently depend on the secret and unseen parts of life. As in judging of themselves men are always partial, so in judging of others they often err, through the imperfect information which they have gathered, or the rash prejudices which they have formed. They are too apt to limit the character of virtue to those who agree with them in sentiment and belief; and to exaggerate the failings of those against

whom they have conceived dislike, into great and unpardonable crimes. Were it left to the indiscreet zeal of some to extirpate from the earth all those whom they consider as bad men, there is ground to apprehend that, instead of tares, the wheat would often be rooted out.-At the same time we readily admit the fact, as too manifest to be denied, that a multitude of gross and notorious sinners are now mixed with the followers of God and virtue. Let us proceed then to consider how far this is consistent with the justice and wisdom of the Governor of the world.

It is a principle in which all serious and reflecting persons have agreed, and which by many arguments is confirmed, that our present state on earth is designed to be a state of discipline and improvement, in order to fit human nature for a higher and better state which it is to attain hereafter. Now, this principle being once admitted, we say, that the mixture of virtue and vice which here prevails, is calculated to answer this purpose better than a more unmixed and perfect state of society would have done.

For, in the first place, the crimes of the wicked give occasion to the exercise of many excellent dispositions of heart among the righteous. They bring forth all the suffering virtues, which otherwise would have had no field; and by the exercise of which the human character is tried, and acquires some of its chief honours. Were there no bad men in the world to vex and distress the good, the good might appear in the light of harmless innocence; but could have no opportunity of displaying fidelity, magnanimity, patience, and fortitude. One half of virtue, and not the least important half, would be lost to the world. In our present imperfect state, any virtue which is never exercised is in hazard of becoming extinct in the human breast. If goodness constant

ly proceeded in a smooth and flowery path; if, meeting with no adversary to oppose it, it were surrounded on every hand with acclamation and praise; is there no ground to dread that it might be corrupted by vanity, or might sink into indolence? This dangerous calm must therefore be interrupted. The waters must be troubled, lest they should stagnate and putrefy. When you behold wicked men multiplying in number, and increasing in power, imagine not that Providence particularly favours them. No; they are suffered for a time to prosper, that they may fulfil the high designs of Heaven. They are employed as instruments in the hand of God for the improvement of his servants. They are the rods with which he chastens the virtuous, in order to rouse them from a dangerous slumber; to form them for the day of adversity, and to teach them how to suffer honourably.

In the next place, the mixture of the bad among the good serves not only to give exercise to the passive graces, but also to improve the active powers and virtues of man. It inures the righteous to vigilance and exertion. It obliges them to stand forth, and act their part with firmness and constancy in evil times. It gives occasion for their virtues to shine with conspicuous lustre; and makes them appear as the lights of the world amidst surrounding darkness. Were it not for the dangers that arise from abounding iniquity, there would be no opportunity for courage to act, for wisdom to admonish, for caution to watch, nor for faith to exert itself in overcoming the world. It is that mixture of dispositions which now takes place, that renders the theatre on which we act so busy and stirring, and so much fitted for giving employment to every part of man's intelligent and moral nature. It affords a complete field for the genuine display of characters;

and gives every man the opportunity to come forth and shew what he is. Were the tenor of human conduct altogether regular and uniform, interrupted by no follies and vices, no cross dispositions and irregular passions, many of our active powers would find no exercise. Perhaps even our life would languish, and become too still and insipid. Man is not yet ripe for a paradise of innocence, and for the enjoyment of a perfect and faultless society. As, in the natural world, he is not made for perpetual spring and cloudless skies, but by the wintry storm must be called to exert his abilities for procuring shelter and defence; so, in the moral world, the intermixture of bad men renders many an exertion necessary, which in a more perfect state of the world would find no place, but which in the present state of trial is proper and useful.-The existence of vice in the world assuredly testifies our present corruption; and, according to the degree of its prevalence, is always, more or less, the source of misery. It is a standing proof of the fall and degeneracy of man. But as long as that fallen state continues, the wisdom of Providence eminently appears in making the errors and frailties of the wicked subservient to the improvement of the just. Tares are for that reason suffered at present to grow up among the wheat.

These observations on the wisdom of Providence in this dispensation will be farther illustrated, by considering the useful instructions which we receive, or which at least every wise man may receive, from the follies and vices of those among whom we are obliged to live.

First, They furnish instruction concerning the snares and dangers against which we ought to be most upon our guard. They put it thereby in our power to profit by the errors and misconduct of others. By observing from

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