could we more earnestly desire to be, in order to the rooting out, and utter extirpation of those tares and noxious weeds, the existence of which we heartily deplore? If we may hope to be accounted branches bearing fruit, who can more effectually prune and purge such branches, that they may bring forth more fruit? We are God's building likewise; and that same almighty Architect who, from the first obscure beginning of hope which gleamed in Eden after the fall, reared the glorious structure of the Christian temple, knows also, perfectly, how best to build us in, to the security and efficiency of each of the lively stones, and the adorning of the building after the excellency of his own wisdom. As the husbandry, therefore, of God, what he has seen good to plant, none can pluck up; as the building of God, what he has reared, none can demolish; as the very temple of God, in which his holy and sanctifying Spirit is pleased to reside, let us rejoice in the assurance, that he who has begun the operation will not fail to bring it to an excellent work. And what more, my brethren, could we ourselves have asked of God, to fill up the measure of his love and mercy towards us? What want can we devise that is not anticipated;-what help

can we crave that is not already supplied? In the language of the prophet to the people of Israel may the question be put to ourselves, "What could have been done more to my vineyard, that I have not done in it ?"* And oh! may the testimony never be borne against ourselves, "Wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?" As the husbandry of God, as the building of God, as the temple of God, in which his Spirit dwells, and exercises his office of love and reconciliation, let me address to you the language of exhortation, and say, "Stand fast in the Lord, my dearly beloved."+

* Isaiah, v. 4. † Philipp. iv. 1.

SERMON IV.

CHRISTIAN EDIFICATION.

ROMANS, XV. 2.

Let every one of us please his neighbour for his good to edification.

AMONG the different branches of study with which the written word of God supplies us, the figurative language in which it abounds throughout is by no means one of the least interesting. And here I do not intend to include, (what, indeed, is essential to a right understanding of the revelation of the Gospel,) the many figurative terms of the Old Testament, by which the Messias, and the kingdom of Messias, were originally

shadowed forth; but I would so far restrict my meaning, as to comprise only the metaphors and other forms of speech, to which our Saviour and his apostles ordinarily limited themselves. Without a careful attention bestowed upon these, it must be clear to every reflecting mind that a wide field of spiritual instruction lies unoccupied, and, of course, unproductive. I would not, indeed, be understood to say that such knowledge is necessary to all; for it is obviously an enquiry set beyond the reach of those whom neither leisure, nor previous study, has fitted for the task. But each one is, undoubtedly, required to employ such means and abilities as he does possess, in the attainment of it; and this ability is, in general, far more extensively enjoyed, than would at first sight seem to be the case. In fact, every one, however little informed he may be, is detected, at times, in the use of these very expressions; and it is clear, if they are thus extensively used, and yet all the while not comprehended, hardly any thing but error can ensue. And so it is: the mind, which is never content with resting in a negative idea of ignorance, will form some notion for itself, however remote from the truth may be; and and upon the notion thus embraced,

it

conclusions are easily superinduced, not unfrequently the very reverse of what the language of Revelation is designed, and, (properly understood,) calculated to convey.

The expression in the text affords an illustration sufficiently apt for the present occasion, (indeed it has given rise to these few remarks,) and I need not adduce any further passage of Scripture in exemplification of them. The direction St. Paul gives us to please our neighbour for his good to edification, is just such a case as those I have alluded to, wherein the idea conveyed in figurative language is often but imperfectly understood, and not unfrequently utterly mistaken. Nothing, surely, is more common than for persons to speak of edification, to talk of being edified by what they have heard, to seek after books and discourses which will, as they say, edify them, and yet all the time form no distinct conception of what the word, thus familiarly used, is designed to convey to their minds. An impression does, indeed, exist that they are to become instructed thereby; they comprehend so far as that a spiritual improvement is implied by the term; but any thing more precise than this, but few, it is to be feared, embody in the idea