as it was first put forth, and afterwards explained, by Jesus Christ.

"The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst thou not sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. 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; and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them; but gather the wheat into my barn."

When Jesus had finished his discourse to the multitude, and sent them away, he went into the house: and while he was there his disciples came to him, and begged

that he would declare unto them the parable of the tares. In reply to this request he told them, that he who soweth the good seed is himself, whom he describes under the name of "the Son of man: the field,” he adds, "is the world: the good seed are the children of the kingdom;"those who, for their earnest endeavours to do their duty, will be admitted, through Christ, into heaven ;-" but the tares are the children of the wicked one: the enemy that sowed them is the devil: the harvest is the end of the world; and the reapers are the angels."

Let us then take the subject, thus plainly set before us, and consider it more at large: for what subject has a stronger claim upon our thoughts than one which, like the present, brings into one view time and eternity?

We learn from the parable, that Jesus Christ, by means of the Holy Spirit, offers to his creatures good thoughts and right purposes, which, as they are still left to their own free will, they may either accept or refuse, The world in which they are placed gives them an opportunity of choos

ing good or evil. To the one they are invited by the Holy Spirit, who, though he offers them every encouragement, compels them not, that, having been left at liberty, they may be called to answer for their deeds at the judgment-seat of Christ. The devil, on the other hand, is busy in tempting men to evil, using all his industry to root out from the heart every good feeling, that he may lead them captive at his will.

We are hence taught, that "he who is not with Christ will be against him." there is here no middle course. If we listen not to the will of God, nor strive to enter in at that narrow gate which leadeth unto heaven, we shall fall into the power of the devil, who will drive us on through the broad gate of destruction. The Holy Spirit treats us as sons, whom he advises with all possible kindness, and will at times rebuke also, but he will put no force upon us, for he seeks a willing obedience. The devil, on the contrary, making use of our own evil inclinations to work our ruin,

under colour of guiding us into scenes of enjoyment, labours to make us his slaves; and, when once he has brought us into his power, he will rule us with a rod of iron.

This subject is of such importance, that I cannot forbear dwelling upon it. You, my brethren, will, I hope, feel its importance also, and lay to heart what is here offered for your improvement.

Consider, therefore, that the question is put to each of us, who shall be our guide and director, the Holy Spirit or the devil, for upon this hinge the whole of the Gospel turns. If we are not under the protection of the Holy Spirit, (and all who lose his protection have themselves only to blame, so earnest has Christ been to save us,) if, I say, we are not under the protection of the Holy Spirit, we shall be left without defence at the mercy of that evil spirit, who "walketh about like a roaring lion, seeking whom he may devour "." And this may serve to account for the difference between those who study to do the will of Christ, and those who cast him

b

out from their thoughts. Light and darkness are not more unlike, than the worshippers of God and mammon.

The first enquiry with the former is, on every occasion, what ought I to do? what does my duty require of me? The language of the latter is, "soul, take thine ease, eat, drink, and be merry." The former think only how they may make time pass off gaily, and to this end take pains to banish thought; the others, knowing that "for all these things God will bring them into judgment," seek to grow daily in grace, by studying to do their duty faithfully in that state of life, unto which it has pleased God to call them.

Which condition is the better of the two, even in the present life, it will not be difficult to determine, when we reflect how little of real enjoyment belongs to those who have not a good conscience to cheer and support them; and how much relief is derived to the mind of a man from the thought that he is pursuing the path of duty, though the road may be, at times,

"Luke xii. 19.

Eccles. xi. 9.