ple. Many persons think themselves righteous, at least not wicked, who, it is to be feared, will appear in a different light at the day of judgment. If, therefore, the righteous and the wicked are here mixed together under one common name of Christians; if it requires much attention to draw the line of distinction between them; and if it is to be feared that many persons deceive themselves with the hope of being Christians, because they are members of the external church, is it not incumbent upon us all seriously to inquire what constitutes the scriptural title to the name of Christian, and impartially to examine whether we may claim it? Let us not appeal, for the safety of our state, to the general customs of the world. The "tares" grow up in the church, as well as the "wheat." Let us not make our boast of external forms and privileges. The wicked, as well as the righteous, may be partakers of them. Nothing but a lively faith in Christ, influencing the heart, and producing the fruits of righteousness, can render us Christians in the sight of God.

II. Hitherto we have noticed only the duty which the mixture of the righteous and the wicked ought to impress upon us, of examining seriously to which class we belong. It is proper next to state some peculiar advantages which may result from such a dispensation, both to the wicked and to the righteous.

1. And first let us consider the advantages arising to the wicked from this mixture in the Church of Christ.

If it be any mercy that sin is in any measure restrained, it is a mercy that the righteous are continued in the world. For their presence, in a variety of ways, tends to stop the progress of sin, and to promote the practice of holiness. The influence which they possess, not only by their unblemished life, but by means of their natural connexions, by the ties of relationship and friendship, is used by them for the most important purposes. Their conduct in their necessary intercourse with the world, their maxims, their general spir

it and temper, are like leaven, which pervades the mass, and gives a character to the whole. If all persons were wicked, it is obvious the evil would extend itself far more widely and rapidly than when checked, as it now is, by the presence and holy endeavours of the righteous.

Again: the wicked derive great benefit from the presence of the righteous, in the participation of many mercies and blessings which are communicated to an unworthy world for their sake. Ten righteous persons would have saved Sodom. The whole posterity of Abraham, Isaac, and Jacob, were spared and blessed, through many successive generations, on account of the piety of their ancestors. Children inherit the prayers of their parents,-often the most valuable legacy which they can receive; and a blessing descends upon a whole family, or nation, for the sake of the righteous contained in it.

But the great purpose for which the righteous appear to be left among the wicked is to instruct and reform them. The wicked through the presence of the good, have the benefit of holy examples. Hence, they not only see in the Bible the excellence of religion, but they have proof of the practicability of its duties, in the lives of those of "like passions" with themselves; of men endued with a nature as frail, and assaulted by as many temptations. Perhaps their friend, perhaps their brother, once, like themselves, careless and corrupt, is now become a devout worshipper of God, and lives in obedience to his will. What a call is this from God to themselves! What an instance brought home to them, of the excellency of holiness and the power of grace! What just remonstrances also are now likely to be made to them; what affectionate entreaties, and what constant attention paid to their spiritual welfare! If they continue in sin, they have to resist the reproaches of conscience, and the force of example. What can they now plead in apology for their conduct? Will they say, that the customs of the world in which they live

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are too strong to be resisted? They see before them those who have effectually resisted these customs. Will they plead the vivacity of youth, the power of their natural temper, or the violence of their passions? They see those who are as young as themselves, who were once, perhaps, not merely as much, but even more, under the power of their passions, now living under the controul of religion.-Do they urge the distraction of business? There are some employed in the same occupations with themselves who, nevertheless make salvation their principal concern.-Is poverty or prosperity, is sickness or health made the plea for neglecting their souls? Let them look around: witnesses stand up on every side, to testify that these circumstances form no exception to the possibility of serving God.— Are they at a loss to know what is real religion; or, through inattention, do they neglect to read the description of it in the Sacred Writings? Behold the living model set before their eyes.-If, in the society of the righteous, they must be struck with something in their views, sentiments, manners, and habits, contrary to their own, which at once condemns themselves and supplies the model they need: they "see their good works," and learn to "glorify their father which is in heaven."

2. Let us, secondly, consider in what light the righteous should view this mixture of the righteous and the wicked in the world, and what advantageous influence it ought to have on their conduct.-Is it true, then, that you who make a profession of religion are as "a city set upon a hill, which cannot be hid?" Are you the "salt of the earth?" Is it by the shining of your light before men, that they are to be led to glorify your father which is in heaven? Is your example to be the comment upon Scripture? And is your conduct to be the most powerful preacher of righteousness to an unrighteous world? Are the honour of religion, the glory of Christ, and the salvation of your fellow-creatures, in a great measure intrusted to you? "What manner

of persons, then, ought ye to be in all holy conversation and godliness?" Say not with Cain, "Am I my brother's keeper?" but consider, that it has pleased God to continue the righteous amongst the wicked, in order that the latter may be benefited. Let the impression, then, they receive from you, be favourable to the interests of religion. Little will people regard what they hear, if what they see does not correspond with it. The tongue may deceive, but actions speak the truth; and to them alone will the world give credit. Remember also, that one instance of evil, one inadvertent action, one unguarded expression-I had almost said, one imprudent look-has more power to harden, than many righteous deeds have to reform. Consider, moreover, how necessary it is you should use all the influence you possess over others for beneficial purposes. Your children, your servants, your relations, your friends, are placed by Providence immediately under your care; and from what they hear from you and see in you, they will form, in a great measure, those ideas of the utility and necessity of religion which will influence their fu ture life.

It is an obvious inference to be drawn by the righteous from the mixture of bad and good in the Church, that they themselves are placed here to be tried. True friendship is proved only by a season of adversity: true wisdom discovers itself in difficult and intricate cases: and, in like manner, true piety displays itself in a world of temptation and corruption. It would be an easy thing to be religious where all are religious; where the strong tide of custom impels us in that direction. But God places his servants, for the trial and improvement of their piety, in a sinful world. They have to struggle with evil customs, and to display their love to him and their regard for religion, not merely before a few persons agreeing with them in sentiment, but before the world, and that part of it "which lieth in wickedness." The reality of Daniel's fear of God was proved, by his persevering in prayer, when it was forbidden. The

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sincerity of the faith of the primitive Christians was tried by the persecutions they endured. To suffer reproach, or contempt, or loss, for Christ's sake, is often more difficult than to be active in exertions for his cause. In the world, in short, there are abundant opportunities for the trial of the reality of our principles and piety.

A further advantage arising to the righteous from their continuance in this evil world is, that it furnishes them with greater opportunities of honouring God than even if they were removed at once into the kingdom of heaven. For in heaven many holy qualities cannot be exercised, for which we have here continual opportunities. Here is the "faith" and "patience of the saints:" there faith will be superseded by sight; and patience will have no place, where there is no suffering. Here we have the opportunity of standing up faithfully and courageously for the honour of God, and of proving our love to him by our actions: but in heaven there will be no evil customs to resist, no sinful affections to mortify, no bad men whom we may reclaim, and whom we may thus lead to join us in glorifying God.

Learn then, O Christian, to value this life as an opportunity of honouring God; very short, indeed, but very precious. We are too apt not to discover the value of opportunities till they are lost. We lament

that we live in a world of sorrow and sin, and we hope soon to be admitted into a more pure and holy residence. But, when admitted there, if any thing could give us pain, it would be to consider how many opportunities, once possessed, of honouring God, are now irretrievably lost. There will be no sick to visit, no naked to clothe, no afflicted to relieve, no weak to succour, no faint to encourage, no corrupt to rebuke or profligate to reclaim. A new sphere of virtues will present themselves; brighter, indeed, and more glorious than those which presented themselves on earth, but not affording such opportunities for manifesting the