SERM.
VIII.

For though Paul may plant, and Apollos water; yet it is thou alone that canft give the Encrease: From thee therefore we beg the Dew of thy heavenly Benediction and Grace, to defcend always upon what is delivered, that may be as good Seed fown on good Ground, and bring forth Fruit in thy Servants to Salvation. Let them be Doers of the Word and not Hearers only, deceiving their own felves.

it

SERMON

SERMON IX.

The Wheat and the Tares.

St. MAT. xiii. 30.

Let both grow together until the Harvest.

A

very

ufeful In-SER M.

IX.

Mongft many other ftructions which our Lord most apparently intends by the Parable, of which my Text is a Part ; a main and principal one is evidently this; viz. to reprefent to us the Neceffity there is, that good and bad Men fhould live together promiscuously here, left the Good, by an immediate Separation of the Wicked, should fuffer greater Inconveniencies, than they would from their Continuance amongst them. In Order to this, our bleffed Saviour represents an Enemy Jowing Tares in a Field in which the Householder had fown Wheat before: At which the Servants of the Householder being much concerned, would have had the Orders of their Master to pluck them up. But the Master being afraid lest

IX.

SER M. in gathering the Tares, they should also root up the Wheat with them, he orders that both be fuffered to grow together till the Harveft; when he will order the Tares to be first gathered and bound up in Bundles for the Fire, and then the Wheat will be more fecurely gathered into his Barn. Now, as our Lord himself explains this Parable, the Tares fown by the Enemy, are the Wicked, which the Devil raifes up in the Church or Kingdom of Chrift, which Chrift, who is the Houfholder, won't fuffer to be feparated whilst the World continues, for Fear the Righteous, who are the Wheat, should receive Damage from the Separation But at the End of the World, which is the Time of Harvest, he will fend forth his Angels, who are his Reapers, to gather out of his Kingdom all things that offend or that work Iniquity: And these he will order to be caft into a Furnace of everlasting Fire. But the Righteous he will take with him into the Kingdom of his Father, where they fhall fhine forth for ever as the Sun. This is the Sum and Subftance of the Parable; of which the Ufe I fhall make, fhall be to take Occafion from that Part of it, which I have read for my Text, to lay before you the Reafons why Providence continues a Mixture of

good

IX.

good and bad Men together in the State of SER M. the Church. For this we know to be a Difpenfation of Providence that has perplexed and stagger'd many good Men. When the Innocent and Harmlefs are injured and oppreffed by the Troublesome and Unjust, they find it very hard to forbear complaining with the Prophet, Lord, wherefore lookeft thou upon them that deal treacherously, and holdeft they Tongue when the wicked devoureth the Man that is more righteous than he? Hab. i. 13.. Even holy David, when he found the Church tyrannized over by the Wicked, could not refrain from bursting out into that ComplaintO Lord GOD, to whom Vengeance belongeth, thou GOD, to whom Vengeance belongeth, hew thyself. Arife thou Judge of the World, and reward the Proud after their deferving. Lord, how long shall the Ungodly, how long Shall the Ungodly triumph? How long shall all wicked Doers fpeak fo difdainfully, and make fuch proud boafting? Pf. xciv. 1—4.

But not withstanding all the Prayers and Supplications of the Righteous, GOD never yet thought fit to give them a total DeliveFance: So far indeed he has granted their Requefts, as fometimes to rescue them from the Power and Dominion of the Ungodly: But

to

IX.

SERM. to be entirely free from being vexed and troubled by them, is what we must never expect whilst this World continues. Whilft the Good and Bad are blended together, it is impoffible but the one muft fuffer from the other The Nature of Things requires it should be fo; And there is no avoiding what is appointed and decreed. And therefore, fince this is a Malady, which it neceffarily lies upon us all to endure; it may perhaps be' fome Eafe and Satisfaction to us under it, to find upon Examination that it is reasonable and juft. And in Hopes that we may do fo; I fhall make it the Bufinefs of this Difcourfe to fhew that in whatever Regard we are confidered, whether, with Relation to GOD, to our Neighbour, or ourselves, it is both our Duty and Intereft to acquiefce. In order to this, I fhall range my Thoughts under three Particulars, and endeavour to prove that to defire a hafty or immediate Removal of the Wicked from amongst us, would

I. In the FIRST Place be an Injury to them :

II. SECONDLY, it would be a Disadvantage to the Righteous themselves: And III. THIRDLY, it would be an Encroachment upon the Sovereignty of GOD.