SERMON VIII.

THE DUTY OF CHRISTIANS TO COMFORT AND EDIFY ONE ANOTHER.

PART II.

I. THESSALONIANS V. 11.

Wherefore comfort yourselves together; and edify one another, even as also ye do.

In the preceding discourse, we considered the doctrine of this passage to be "That it is the duty of Christians to comfort and edify one another in view of the grace of God, and the death of Christ to promote their salvation, and of his coming at the last day to raise his sincere disciples from the dead, and to receive them to dwell with him in immortal glory." In considering the duty of comforting one another as incumbent on Christians, we mentioned that it was an office to be performed with discretion and caution-that the consolations of the gospel belong not to all who assume the christian name, but only to those who give credible

evidences of piety; to none therefore who live in any wilful, habitual sin, or neglect of known duty. With this preliminary caution, we proceeded to consider the important duty of Christians to comfort one another; to cheer those of a melancholy and desponding turn of mind; to discover and remove the causes of unreasonable dejection; to promote in each other generally, more consoling and animating views, by frequent religious conversation; and, particularly, by adverting to the blessed truth, that God hath not by a fatal decree appointed any to wrath, but to obtain salvation by Jesus Christ; and that "Christ hath died for us, that whether we wake or sleep, we should live together with him." I proceed, in this discourse, to the

II. Second topic proposed; viz. The duty of Christians to edify one another. I shall,

I. Very briefly consider what is to be understood by edifying one another;

II. Suggest several hints of importance to be regarded in performing the friendly office.

I. What are we to understand by edifying one another.

It is a familiar term, and generally understood. It may not so generally be known to be a metaphorical word, signifying to build up, as an house or a temple. In sundry passages of the gospel, Christians are represented as "spiritual buildings, or living temples-built on the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone." To edify one another, then, is to advance this spiritual building

towards a perfect state; by increasing one another's knowledge, by mutually strengthening faith and hope, and promoting holiness. Without enlarging on this point, already sufficiently clear, I proceed,

II. To suggest several hints of importance to be regarded in performing this friendly office.

1. We should feel a lively interest in each other's spiritual improvement. Without this, we shall most certainly perform the duty very coldly and unprofitably, or neglect it altogether. And is there a spark of sympathy in our souls, if we do not feel any solicitudė for each other's everlasting welfare? If we do not feel unfeigned joy, when the christian character of others is bright, and their hope appears well founded, and their prospects of eternal glory clear? Or, on the other hand, if we feel no painful concern, when we perceive some misconduct or fall, some incipient yielding to temptation, some sparks of unholy temper breaking out, which show that all is not right in one whom we wish to esteem as a christian friend? We should feel, on these different occasions, gladness or deep regret, as the case may be, or all is not right in our own hearts. It is no light thing, whether one, whom we call a Christian, adorns or disgraces his profession; whether his hope beyond the grave is well founded, or whether we are indifferent respecting it, and as careless as Cain, who bitterly and impiously asked, "Am my brother's keeper?" We are not wont to be so indifferent about the temporal interests of our friends. If they rise into wealth and honours, we rejoice with

I

them; if they sink into misfortunes and disgrace, we sorrow for them, and are ready to put forth a hand to advance them to the one, and to prevent the other. And shall we feel less, and do less, when infinitely more is at stake in another world? When the amiable archbishop of Cambray was entrusted with the education of the dauphin, to prepare a prince for the throne, how intense was his sense of responsibility! He watched over him day and night; reasoned with him in his refractory moments, or when they were past; wrote to him in the most winning forms of address; sometimes covering the truth with the veil of allegory, that it might insinuate itself into his heart, and even wrote one of the most interesting of modern epics, that he might place before his pupil the model of a good prince. This deep interest was kept alive in his breast, and he was sustained in this arduous labour, by the hope of seeing his pupil in a future day on the throne, a just and beneficent prince, at once the blessing and glory of his country. Should Christians feel less. for one another, than Fenelon for the Dauphin? Christians, to whom is promised, if worthy," a crown of glory which fadeth not away-a kingdom which shall never be moved." Feeling a lively interest in each other's improvement, then,

2. We should consider in what ways we may be able to advance it. It is a subject, which requires consideration, or many opportunities will go by unimproved, or we may attempt something in so rash and unadvised a way, as to defeat the good end intended.

We must consider the wants, the deficiencies, the dangers or temptations of one another, as also the most promising method of relieving the former, and of obviating the latter. We should cultivate an affectionate intercourse with one another; for this provides frequent opportunities of rendering and of receiving instruction, advice or warning, and will render them the more welcome and effectual. We receive that from a friend, which would offend us from a stranger. And farther, we should cultivate a friendly and easy communication on religious subjects. It is very much to be lamented that this is so rare a thing; and that even Christians can converse with interest on subjects of little importance, while they are silent, or reserved on religious subjects, the most interesting in the world. It argues ignorance where they should be best informed, or indifference where they should feel most deeply. It might be too severe to make this application to all, who are silent on religious subjects. Some doubtless say little from diffidence; through fear lest they should betray their ignorance, or be unable to utter anything that could conduce to edifying, or, as Paul expresses it, "minister grace to the hearers." But from whatever motive it arises, this strangeness and reluctance which Christians too much feel to engage in religious converse, should be overcome. They should advert to divine things often when they meet, like the exemplary Moravians, who, from what observation I was able to make in a visit among them, surpass all other Christians in the ease and unaffectedness, with which they enliven and adorn con