enjoyed by us in common with others. We undervalue our own ordinary mercies. We early imbibe partial and unfavourable views of our Creator.

A very different idea then of God, my brethren, ought to prevail. We ought to look upon him as the best, most gracious, and most amiable Being; as our constant Benefactor, kindest Parent, wisest Counsellor, and unceasing Friend; whom, to know, is to love; in whose "presence is fulness of joy, and at whose right hand are pleasures for evermore.

O that I could give you my beloved flock, such a view of the gracious God whom we serve, as would cause you to esteem his service "Perfect freedom!"May the Spirit of God bless what I say, to promote, in some degree, so excellent an object! Amen.

SERMON XVI.

THE TARES AND THE WHEAT.

Matt. xiii. 28-30.

The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay, lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest.

THE chapter from which my text is taken contains a variety of parables tending to illustrate the nature of that kingdom or church which Christ was about to establish in the earth: One circumstance is especially noticed that it should not consist exclusively of those who, like the Head of the Church, should be holy and without guile; but that it should comprehend a mixture of the wicked and the righteous. This fact, which subsequent experience has but too sadly confirmed, is expressed and illustrated in the Parable of the Tares. "Good seed" was to be sown in the Church:such doctrine was to be delivered as was calculated to produce the fruits of righteousness alone, and to collect within the Christian pale a "holy and peculiar people, zealous of good works." But "an enemy" should

sow tares also. Corrupt principles and affections, proceeding from another hand than that from whence the good seed came, would spring up and produce men of corrupt minds and unholy lives. These, however, should be permitted, in the wisdom of God, to continue in the Church, together with the righteous, till the great day of judgment, in which a final separation should take place. The Christian Church, then, taking the word in its wider signification, consists of good and bad mixed together. It is like a "net cast into the sea, which gathers of every kind; which, when it is full, they draw to shore, and sit down and gather the good into vessels, but cast the bad away."

Since it has pleased Divine Wisdom thus to permit the tares and the wheat, the wicked and the righteous, to grow together, let us consider what duties arise from such a state of things, and what useful purpose it may be designed to promote.

1. We may learn from it, that something more is required of us in order to be real christians, than the observance of external forms and ceremonies.-It is not enough that we are baptized in the name of Christ, make a profession of faith in him, attend his house, are members of his Church, and are partakers of the most sacred rites which commemorate his death. All these things are common to the whole body of professing Christians; to the bad, as well as to the good; to the "tares" as well as to the "wheat." But from all this we can no more rationally conclude that we are really members of the Church of Christ here, and shall be partakers of the blessings of his kingdom above, than a Jew would conclude with certainty that he was entitled to the blessings promised to the seed of Abraham, because he was born of Jewish parents, and admitted by circumcision into the covenant of God. For, as the Apostle argued, "he is not a Jew" (entitled to all the blessings belonging to that chosen race) "who is one outwardly; neither is that circumcision which is outward in the flesh: but he is a Jew which is one in

wardly, and that is circumcision which is of the heart; in the spirit, and not in the letter; whose praise is not of men, but of God." So we may justly reason with regard to the Christian Church-"He is not a Christian who is one outwardly, neither is that baptism which is outward in the flesh; but he is a Christian who is one inwardly, and baptism is that of the heart: that regeneration, of which baptism is only the outward and visible sign."

We are all, I fear, too apt to take it for granted that we are Christians (unless some very gross transgressions disturb our consciences,) because we are born in a Christian country, and bear the name of Christ: but the representation given in my text ought to render us careful that we possess a better title to Christianity. The great question with us should be "Are we members of the internal church?"-But what is the internal church? What is it which constitutes a right to that holy and venerable title of Christian? Where is the line to be drawn between those who are Christians by profession only, and those who are Christians indeed?With respect to some persons, whose sins are numerous and great, there may be no hesitation in classing them among the "tares:"-and with respect to some righteous persons, whose righteousness shines forth like the sun in the noon-day, there can be no doubt but they belong to the number of real Christians. But the bulk of mankind may be said not to come under either of those descriptions. Their state is more indeterminate. It may indeed be truly said, that the distinction between merely nominal and real Christians consists in the wickedness of the one, and the righteousness of the other. This does establish an effectual separation between them in the nature of things; and this separation is clearly discerned by that God who "seeth the heart;" and who will one day “judge every man according to his works." But let it be remembered, that "wicked" and "righteous" are terms which bear a different import with different peo