SERMON XXX.

JAMES i. 21.

Receive with meekness the engrafted word, which is able to save your souls.

It is recorded by St. John, in his Gospel, that many of the disciples finding the doctrines of our blessed Lord quite irreconcileable with their carnal views, were revolted with their novelty, and "went back, and walked no more with him,” upon which," Jesus said to the twelve, will ye also go away? Simon Peter answered him, Lord, to whom shall we go? Thou hast the

words of eternal life."

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Such will be the case in every age of the world, when the same unhappy temper of mind shall prevail. There are too many among us who, because they are perplexed with some trifling difficulty, or offended by some apparent harshness, go back and walk no more with Christ. But from whom do they fly? from him that hath the words of eternal life. To whom do they go? B b

to that worst of all guides, and that most comfortless of all resources, a proud and an impatient heart.

"But," says the Apostle, "receive with meekness the engrafted word, which is able to save your souls." Meekness is a disposition of mind peculiarly favourable to the acceptance, and the growth of the Gospel; and without it the engrafted word will too surely wither and decay. It is a disposition which pervades the whole man, and while it enlarges the understanding, it softens the heart, "casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ."

It was in meekness that Christ our King came unto us, it was by the meekness of Christ that the Apostle so earnestly adjures and beseeches his converts; can we wonder then that the same disposition which most adorns the Master, should be best adapted to the disciple? or is it extraordinary, that they who possess it not, should turn back and walk no more with him, who "was meek and lowly in heart?"

Let us consider then this temper of mind, as it affects our acceptance of the Gospel. First, with respect to the understanding.

Of those who call themselves Christians, but few, comparatively, have advanced in religious

knowledge beyond the rudiments which they were taught in their childhood, and even of this slender portion too much has often been obliterated by indifference and neglect. In a state of mind, unhappily so common, a man will take up the Scriptures, he will find many things obscure, many strange, and many in direct opposition to his preconceived prejudices and notions. He throws them aside, perplexed and confused, perhaps impatient and disgusted. What is the cause of this? where lies the fault? Is the darkness in the book of God, or in the understanding of man? What should we think of the same mode of proceeding in any other case? Take any art or science whatsoever, and enquire what temper of mind a reasonable man, if he hopes to master it, must bring to the task? Must he not begin with its lowest elements? Must he not expect to find a thousand points, which, with all his attention, he cannot comprehend? Must he not at first take many things for granted, both in principle and practice? Must he not expect to gain a perfect knowledge of his art by a slow, cautious, and laborious process? Must he not bring an understanding humble, teachable, and submissive? Nay, more, must he not expect to find many of his previous notions on the subject erroneous, and unfounded. Must

he not submit to retrace many a step, and recant many an opinion?

If any one in preparing himself for a profession, upon which his whole future provision depended, was to begin with cavils and objections, doubts and difficulties, what should we think of that man's understanding and sense? Yet such is the disposition which too many indulge, when entering upon that profession, upon which their provision not only for this life, but for eternity itself, depends. What then is this meekness with which the engrafted word is to be received? It is the same temper precisely, which is essential to our success in any other department of knowledge. When we enter upon the study of the Gospel, let us enter upon it with the same docility, the same desire, the same sense of our own ignorance, with which we should enter upon any other study. In the words of the Apostle, "be swift to hear, slow to speak." We shall find many things which at first we cannot understand, but this affords no rational cause for fretfulness and impatience; God has so ordained it in this, as in every other branch of knowledge. Enough in the Gospel is clear to earry the poorest and the meanest to heaven; but if we would enter more deeply into the counsels of God, we must enter with meekness,

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with patience, and with reverence. derstanding is thus disciplined and subdued, we shall find our difficulties gradually vanish; the light which is from above will increase upon us, and day by day we shall "grow in grace and in the knowledge of the Lord."

In every species of knowledge, but especially in that of himself, "God resisteth the proud, but giveth grace. unto the humble." Both in the word, and works of God, pride and ignorance go hand in hand. Christ himself has taught us, that "God hideth these things from the wise and prudent," the wise and prudent in their own conceit," and revealeth them unto babes :" and again, "whosoever shall not receive the kingdom of God as a little child, he shall not enter therein." He then who is sensible of the religious darkness and ignorance by which he is enveloped, must become as a little child before his understanding can be enlightened, and his knowledge enlarged. Like a little child he must be content to begin with the first rudiments of Christian doctrine; like a little child he must repose confidence and faith in his heavenly teacher; and the same meekness and simplicity, which is the charm and ornament of the tender mind, must become the leading character and feature of his own. Thus, and thus only, will the word of life, engrafted upon a low and hum