-that of preserving a whole people. "And "now (as he tells his brethren) be not angry "that ye sold me hither, for God did send me "before you to preserve life."And though in every instance the whole proceeding of God Almighty may not be made out so plainly as it is in the case of Joseph, yet we may be assured that in every instance God works in the same way; and that, if good men make a right use of their afflictions, they will always, in some way, find their happiness in them.

Even suppose the good man should not meet with his compensation in this world, and the bad man should carry his prosperity to the end of it, what then? Does this prove any thing in favour of wickedness? By no means, certainly. While we believe in a future state, we must believe also, that as the period of our existence is not yet complete, there is ample room hereafter to set all things right. During his passage through this world, the good man may have many faults which may want correction; and the bad man may have some virtues, which God may be pleased to reward. Hereafter, however, all things will be duly weighed, and adjusted with great exactness; for the Almighty's plans with regard to

mankind

mankind begin indeed in this world, but are completed in the next.

LET us now see, as was proposed, secondly, what particular conclusions arise from what hath been said.

In the first place, let us convince ourselves of the folly of envying the condition of others; or, of being dissatisfied with our own. Unless we knew all the circumstances of every case, which we never can know, we may sometimes envy what would prove a mischief; and sometimes deplore, what is in fact a blessing.

Again, though virtue and vice have a tendency to produce happiness or misery in this world, yet we see they sometimes change this natural order, and vice laughs, while virtue is in tears. This should teach us not to trust our happiness on these uncertain things; but to repose ourselves on the hopes of a better life, where our virtue is sure of reward, whatever measure it meets with here.

Thirdly, the events of this world shew us, that it could never have been meant for a place either of full reward, or of complete punishment. This suggestion, therefore, greatly strengthens the argument

M 2

argument for a future state. If a just God preside over the affairs of this world, we cannot but suppose he must either here or hereafter bring things to a balance.

Lastly, we ought to lay it down as a certain rule, from which we ought never to depart, that nothing can be our real interest, but what is also our duty; and that our duty always is our real interest. We should therefore fix in our minds a firm persuasion-a steady resolution, never to yield to any solicitations of pleasure, or interest, that may draw us aside from our duty; nor be affrighted from it by any difficulties with which the world may threaten us. Our duty should always be the great pole-star to direct us: we should have it always in our eye: the current may drive us, or the storm may force us from our course; but still we should endeavour to recover it, and never be at rest till it appear again in sight. The religious man may surely turn every event to his spiritual advantage. As all nature is at God's disposal, we may rest satisfied that He, who suffereth not a sparrow to fall to the ground without his knowledge, will not suffer his faithful servants to be afflicted beyond what proper for them. Let us then to the last hold

is

10

hold fast our integrity, and not be weary of well-doing; assuring ourselves, that nothing is more true than the doctrine of the text; that what a man soweth, that he shall also reap: for he that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the spirit, shall of the spirit reap life everlasting.

REDEEMING

SERMON XIII.

EPH. V. 16.

THE TIME, BECAUSE THE DAYS
ARE EVIL.

THIS passage occurs twice in Scripture. In the epistle to the Colossians, it appears rather as a prudential caution. It is introduced with these words: Walking with wisdom towards them that are without t. But in the passage before us, I

*The same word gayopaw is made use of in purchasing a commodity, and in redeeming the world by Christ. This laxness, I should think, might bring some little difficulty on the doctrine of the redemption, if it were not secured by various other modes of expressing the same idea; such as, Ephes. i. 14.1 Thess. v. 10.- 1 Tim. i. 15.— 1 Tim. ii. 6. -2 Tim. ii. 10. Titus, ii. 14.-Heb. i. 3. xi. 14, 17. -Hebrews, iv. 16.—v. 9. — vii. 25 & 27. — Heb. ix. 12, 28, &c.

+ Coloss. iv 5.

see