SERMON X.

ON THE DUTY OF HEARING THE GOSPEL.

LUKE viii. 18.

Take heed, therefore, how ye hear :

IMPROVEMENT in any branch of knowledge is agreeable to the mind,-and, in most cases, it is commendable in itself. As things, however, are chiefly to be estimated for the ends which they promote, no knowledge is so useful, or so delightful, as that of our duty to Almighty God, and the right method of performing it. This is principally to be learned from the Holy Scriptures; for they teach us the plan and conditions of our salvation, and deserve, therefore, our most serious study and regard. For this reason, our wise forefathers took care to have them translated out of their original languages, that those who have not received the advantage of a learned education, might not be deprived of the benefits which flow from those inestimable treasures. But

as all translations of books from one language into another require to be, in some particulars, explained, --and as every language is, from the operation of time and custom, liable to undergo some alterations, -it is not possible that the English Bible should be, as to all its words and expressions, and especially as to its doctrines, fully intelligible to the unlearned reader. To remedy these inconveniences, a body of men are set apart, whose duty it is not only to attend on the ministry of the sacraments and of divine worship in Christian congregations, but also to study the original Scriptures, to solve their difficulties, and to clear up their obscurities,-each man according to his ability, and to the best of his judgment. It is the part of the hearers to observe the rules that are laid down, because they are agreeable to reason and Scripture. They are, as St. Mark expresses it, to “take heed what they hear,"—to guard against every doctrine that is contrary to reason, and truth, and Christianity; and are also to observe the same admonition as St. Luke expresses it in the text,-to "take heed how they hear,"-to attend to the doctrine of their teachers, so as to gain advantage and improvement from it. I purpose, therefore, to suggest a few rules to be observed in hearing sermons, -and to shew how we may profitably apply what we have heard.

The first rule is, that we should hear with gravity and attention :—and this, it is evident, we ought to do, from the bare probability of receiving instruction.

It must be a meagre discourse indeed, from which we can gather nothing at all that is worth remembering:-but levity of mind and want of attention will render the best admonitions insignificant to us, and will prevent even the most forcible arguments and the most affectionate exhortations from having any influence. Improvement is certainly a duty; and it is equally certain that a proper regard should be paid to all the probable means of acquiring it. As a business of importance, it demands a composed and serious disposition;-as attainable by instruction, it requires an attentive ear. If we would be informed, we must hearken ;-and no knowledge can be gained without attention. In a matter of such importance, heedlessness is inexcusable;-it shows a want of right feeling, and a disregard of the means appointed to inform us of our duty, both to God and to ourselves.

2. We ought also to hear without prejudice or partiality. We should be ready to listen to every thing that is good and proper to be taught, and should be free from all prejudices or unreasonable prepossessions towards those who are appointed to teach. Truth should always have the first place in our thoughts and affections. We ought to pursue

it with our best ability. We must embrace it whenever we are so successful as to find it. We must always be willing to learn it from our friends, and should thankfully receive it even from those whom we may consider as our enemies. We should apply ourselves to this necessary task, and should banish

from the mind every opposite inclination, and let solid reason be our guide and judge. We ought not to reject any doctrine that can be clearly deduced from reason and Scripture,-even though it may contradict some favourite notions of our own, or may directly thwart our worldly schemes. As to the person who preaches the doctrines to us, his sincerity is not so much to be regarded, as the truth and usefulness of what he teaches. The single point, that we are to keep in view is our own improvement, and this we are to pursue with diligence, and with singleness of heart.-Therefore,

3. We should desire to hear what may really be useful and improving to us, instead of that which merely humours and gratifies the imagination. The end of preaching is instruction; and instruction is the means of conveying knowledge:-but that knowledge is useless and unfruitful, which has no tendency, to reform or regulate our practice. The best discourses, therefore, are, certainly, those, which engage our serious attention when we hear them,-because they contain useful instructions ;—and which engage our meditation afterwards,-because we are sensible of their justness and efficacy, and are willing to profit by them. A hearer should seek for truth, and not for eloquence. He should not regard so much the manner of expression or the ornaments of language, as the propriety of the remarks, the force of the arguments, and the usefulness of the subject. He is not to praise what is only fitted to gain the applause of

the injudicious, but what is calculated to make attentive and sober-minded persons both wiser and better. Sermons, like other things, are good or bad, according to the nature of the ends which they are designed to produce ;-and consequently, they are more or less advantageous to the hearers, as they make stronger or weaker impressions upon the heart, --or as they have a greater or less tendency to deter us from sin, and to exercise us in the discipline of religion. If they do not aim at these desirable objects, they will fail of instructing us; and, therefore, will merit but little of our attention. We should take care, then, to hear what will be edifying and beneficial to us, and should endeavour to understand it well. We should not suffer mere sound to be imposed on us instead of sense; nor empty flights and trifling assertions instead of persuasive arguments and instructive precepts.

The surest method of benefitting by what we have heard, is, to reflect upon it in private. In retirement, we may, without interruption, take a survey of our own thoughts, and collect our meditative faculties. There it is that memory will recal and set before us that which has previously been "heard with our outward ears ;" and our judgment will then perform its office in marking those particulars that are likely to be of use to us. The object of hearing instructions is to furnish us with materials for thinking; and our duty reminds us that we should employ them for that purpose,-else our time will have been