SERMON VI.

ON HEARING THE WORD.

JAMES i. 21.

Wherefore, lay apart all filthiness and superfluity of naughtiness, and receive with meekness the ingrafted word, which is able to save your souls.

THE blessed Jesus, "having loved his own, loved them to the end." Constituted "head over all things to the church,” he not only spent, but sacrificed his life for the human kind. Nor did the effects of his benevolence terminate with the period of his ministry and sufferings on earth. He made permanent provision for the instruction, admonition, and encouragement of his followers in future ages. "When he ascended up on high, he led captivity captive, and gave gifts unto men; some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers, for the perfecting of the

† Matth. xxvii. 19, 20.

saints, for the work of the ministry, for the edifying of the body of Christ." Knowing our frame, and pitying our infirmities, he commissioned an order of men to explain and inculcate the principles of that "new and living way, which he had consecrated for us ;" and frequently to call the attention of their brethren from the ensnaring objects, pursuits, and pleasures of time to the "one thing needful."

This is the origin and end of preaching; which has long and justly been reputed an efficacious mean of disseminating the knowledge, and exciting the practice of pure and undefiled religion. Hence the importance of an impartial and constant attendance on the publick ministrations of the gospel. That such attendance is designed in the exhortation to "receive with meekness the ingrafted word," none, who observes the connexion in which it stands, will dispute. It is an expressive metaphor, taken from a well known practice in agriculture; and requiring us to admit and cherish the truths dispensed from the oracles of God, as the germe of that "fruit unto holiness, the end of which is everlasting life."

We are taught then, first, the duty of hearing the word; secondly, the temper of

mind, in which this duty is to be performed; and thirdly, its tendency to our improvement and salvation.

I. The apostle evidently supposes it previously understood and conceded, that all are bound to hear the word. Instead, therefore, of formally recommending the act, he gives directions for the faithful performance of the duty; and speaks in a style, which indicates a special reference to the practice of attending to the great truths of inspiration, as statedly dispensed in christian assemblies. The obligations to this practice appear,

1. From its divine institution. To any one, who but superficially surveys the history of our Saviour's life, it will be obvious, that he early sent forth persons ordained to that office, to preach the gospel of the kingdom.* That this was not a mere temporary expedient, adopted to introduce and give publicity to a new and unknown religion; but an arrangement designed to continue and operate through all succeeding time, is proved by the extent of the commission and promise, which he gave to his primitive ministers, after his resurrection from the dead: "Go ye,

* See Matth. x. 1. and Luke x. 1.

† Matth. xxviii. 19, 20.

therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things, whatsoever I have commanded you: And, lo, I am with you alway, even to the end of the world." The same position is additionally confirmed by the subsequent conduct of the apostles. One of their first official transactions, after the ascension of their master, was to fill the vacancy, occasioned by the apostacy of Judas Iscariot;* and, during life, they "ordained elders in every church" that was planted; directing these elders, in their turn, to "commit the same trust to faithful men, who should be able to teach others also."

By these means, a succession of publick teachers has been preserved, and the christian ministry may be traced to the express appointment and command of Christ. In this view, it unquestionably merits profound regard. If "the author and finisher of our faith" have required some to preach, it is, of course, incumbent on others to hear; and gratitude, as well as deference to him, who "died that we † Ibid. xiv. 23.

* See Acts i. 16. ad fin.

1 Tim. ii. e

might live," should prompt a cheerful compliance with the intimations of his will.

But 2. The duty of hearing the word rests not solely on the divine authority : It is both requisite and profitable for instruction.

A large proportion of our species have occasion for "some man to guide them," in their moral and religious concerns. Not to insist on the case of the young and inexperienced; nor yet of those in riper age, whose advantages and capacity for improvement are circumscribed within narrow limits, and who confessedly "need one to teach them which be the first principles of the oracles of God," many of the intelligent and discerning are so constantly occupied by other cares and pursuits, as to have little time, and, perhaps, less inclination for theological inquiries. Though well informed in secular affairs, they may still be untaught in spiritual wisdom: For it is a fact, equally notorious and melancholy, that religion rarely, if ever, holds that rank among the objects of education, which its importance demands. In many instances it is totally neglected. May not persons, in this situation, be instructed from the pulpit? To them, at least, it is an invaluable privilege, to have fre