we should "deceive ourselves with vain words," and at length indulge without restraint in that "jesting and foolish talking, which are not convenient," Eph. v. 4. Or kindness is banished from our discourse; led away by passion, we do not weigh our words, and in our warmth we violate the holy dictates of truth and love. Thus we often and easily in our conversation give way to impurity or malevolence, and the consequences of such insipid and uncharitable discourse are often so frightful, so incalculably mournful, that frequently more injury is done by a single word hastily uttered, than can be repaired in a whole life. Shall we not then readily follow the wise advice of the apostle, be slow to speak, and circumspect in the use of the tongue ? Shall we not much rather speak too little than too much, take our places rather among those who hear and wait than among those who are over-ready to speak, and amidst the manifold temptations to sin which arise from this quarter, "work out our salvation with fear and trembling?"

When the apostle adds, in the third place, "Be slow to wrath," we are reminded of what is matter of familiar observation, that hasty inconsiderate speaking easily degenerates into passionate language; that an unbridled tongue is one of the most common provocatives to anger. How often, if we had only held our peace, would our minds not have been irritated and inflamed against our neighbour! It is true, that anger, though it is sometimes dumb and unable to articulate, often gives itself vent in a torrent of

abusive language: but not unfrequently, speaking excites and aggravates anger, which would have remained dormant in our bosoms had we not opened our lips. The apostle, in order to enforce his exhortation, adds, "for the wrath of man worketh not the righteousness of God;" and surely we ought to need no additional motive to put us on our guard. Anger in itself is a natural, and not necessarily a sinful emotion. It is said of the Redeemer, who knew no sin, that on one occasion he "looked around him in anger," Mark iii. 5; and with the same feeling, when he found the buyers and sellers in the temple, he "made a scourge of small cords and drove them all out, and poured out the changers' money, and overthrew the tables," John ii. 14, 15. With our sinful nature, my friends, and with our habits of sinning from our earliest youth, we are strangers to that pure zeal which glowed in the breast of the Redeemer, and are perpetually violating the injunction, "Be ye angry, and sin not," Eph. iv. 26. Sin defiles our anger as it defiles our love, and thus our "wrath worketh not the righteousness of God." You recollect what Cain did in his wrath; that with his countenance changed by rage, he rose up against his brother and slew him; and if none of us have been led to commit such a dreadful act, yet think, when your hand has been raised against your brother or your children, though the outward act was less violent and the consequences not so appalling, yet inwardly sin was committed, which, when "finished," when its

natural tendency has full scope, "bringeth forth death." Think of the declaration of Scripture, that whosoever "hateth his brother is a murderer." Remember, too, that anger, when it does not commit immediate evil, yet, like every other strong emotion, blinds our eyes, so that we can no longer distinguish and recognize what is right and well-pleasing to God; and putting all these things together, you cannot but agree with the apostle, that "the wrath of man worketh not the righteousness of God;" and for the sake of attaining that righteousness which God approves, you will be " slow to wrath," and for the same reason slow to speak;" but swift and ready to hear that word which will lead you into the paths of wisdom and peace.

"Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the ingrafted word, which is able to save your souls.” This exhortation of the apostle, though expressed in general terms, is in close connexion with what he had already said. "Lay apart all filthiness and superfluity of naughtiness." These words refer to that impurity and malevolence with which our discourse is so often chargeable, as well as to that deficiency in purity and love which is so lamentably conspicuous in it. "Receive with meekness," he proceeds to say, which reminds us of that emotion which is directly. opposed to meekness, that "wrath," which instead of receiving, repels and rejects the word. And here it is proper to remark, that the apostle is addressing

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persons who had already heard and received the word of salvation, the gospel of Jesus Christ; in whose souls this word had been (as he expresses it) ingrafted or implanted; by which term he intends to point out the vital connexion subsisting between the word of God and believing souls. The word sinks deeply into the soul, as the root of a plant into the earth; and as the plant becomes, as it were, one with the soil in which it grows, so the word and the soul become united, and are only to be separated by a hostile power. Had the apostle been addressing such as were not yet converted, there would have been no propriety in his exhortation, since to "lay apart all filthiness and superfluity of naughtiness" is a task in which the natural and unconverted man can never succeed. short, the subject is not conversion, but sanctification, the daily growth in the knowledge and participation of Christ, the transformation of the whole mind and conduct into the image of Christ. It is therefore an exhortation to put away all remaining "filthiness and superfluity of naughtiness," to purify ourselves from all sin that yet adheres to us, all remains of the old man, "which is corrupt according to the deceitful lusts," and to depart more entirely than ever from our former course of life. And how is this to be accomplished, my brethren? Only by continually receiving with meekness the word that has been already implanted, and allowing it to strike its roots deeper and deeper. And cannot this be done daily? One day, it is true, is especially set apart on

which the word of God is published by the mouth of his servants, and implanted by the instrumentality of his faithful labourers; and we are then required to hear with meekness, quietness, and composure of soul, and yet with an ardent desire to learn and a willingness to receive what is offered to us; and even should the word of God be felt to be "sharp as a two-edged sword," we must not, through a false tenderness to ourselves, attempt to blunt its edge or parry its strokes. But besides the public services of the Lord's day, on how many other occasions does the word of God come near us and make its voice heard! I will not speak of our schools, in which the process of implanting God's word is daily carrying on, and the heavenly seed is first sown in the hearts of our youth. The apostle is not here addressing children, but those who had already felt "the burden and heat of the day," and had engaged in close conflict with impurity and evil. But when, in the quiet of the morning or in the stillness of the evening, you take into your hands that Holy Volume which is "profitable for doctrine, for reproof, for instruction in righteousness," whatever you may read therein, however strange and wonderful, or even offensive it may sound in your ears, "receive it with meekness," without opposition, and be not faithless, but believing. And if, amidst the bustle of the day, amidst the cares and employments of life, a word of Scripture adapted to assist, to elevate, to console, to admonish your souls, occur to your thoughts, "receive it with meekness;" believe