DISCOURSE XIX.

CAUTIONS WITH REGARD TO HEARING SERMONS.

LUKE viii. 18.

Take heed hon ye hear.

OUR Saviour, having explained the Parable of the Sower to his disciples, added that of the lighted candle; that they might understand, his intention in communicating that knowledge to them was not that they should keep it to themselves, but that they should proclaim and teach it to others. The caution of the text follows, and is supported by a declaration which several times occurs in his instructions; "Take heed how ye hear: for whosoever hath" (so as to improve it to the purposes for which he hath it)" to him shall" more "be given; and whosoever hath not, from him shall be taken even that which he seemeth to have."

The text, therefore, relates to the temper with which we hear religious instruction, especially from those who are appointed by God to dispense it to us. The admonition of our Saviour ought to convince us that it is a matter of serious importance; and the observation which every Minister of Christ must make, that little apparent benefit arises from hearing sermons, will convince him that his admonition is not regarded as it ought to be.

Some part of the blame probably belongs to them whom God hath called to be public Instructors in his Church. They being men of like passions and infirmities with others, may not in every respect come up to their duty. They may be negligent in preparing themselves for the discharge of their office of preaching God's word to advantage. They may be careless and languid in the delivery Hh

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of their discourses. Though no crime may stain their characters, their conduct may defeat the benefit of their public instruction. May God give them all grace to attend duly to their own conduct in these respects; for heavy will be their doom, if the preaching of the Gospel of God fail of its full effect through their fault.

But whatever may be the deficiencies of those who preach the Gospel; we have a right to expect more fruit from their labours, such as they are, than we see produced. This must be the fault of the Hearers; and it requires the consideration of their serious hours, and their earnest prayers to Almighty God, the giver of all grace, that they may correct it. The subject is important, and weighty consequences are dependent on it-the glory of God, the honor of our Redeemer, the prosperity of religion, their own future welfare, and the future welfare of others.

Such excuses as satisfy themselves are easily made by most people, when religion is concerned; for when the accused is his own judge, his acquittal too generally follows of course. But whether those excuses, with which men satisfy themselves, will satisfy their final Judge, deserves their consideration. An Apostle hath told us, "If we would judge ourselves, we should not be judged." But righteous judgment will certainly be expected of us. If we might be allowed to change one word in the above cited text, and read, "If we would condemn ourselves, we should not be condemned," I conceive neither the propriety of the translation, nor the truth of Scripture would suffer by it.

Be, therefore, your own judges, while I endeavour, in plainness and sincerity, to lead you to the true apprehension of what is contained in this important text, "Take heed how ye hear."

1. It implies a disposition to attend to what is said, and to be instructed by it.

To sit within the sound of the Preacher's voice, and hear his words without attending to them, can answer no good purpose. Thus hearing, you hear not, because you understand not. One design of preaching, is to instruct;

but if you understand not, this end of preaching, with regard to you, is defeated. Or, should the Preacher's view be to correct something amiss, to enliven your devotion, to refresh your memory, to call off your affections from the things of the world, and direct them to things above; as to any advantage you will get, you might as well be in any other place, or employed in any other matter.

But possibly the Preacher does not please you. His voice is coarse, or his manner uncouth, or his language inelegant, and you cannot command your attention. But, remember, the Preacher is God's Minister to you, for your good. It is, therefore, your duty to hear him with attention and patience. To have the ears charmed, and the imagination delighted, may be very pleasing sensations: But, unless the understanding be informed, and the heart mended, these sensations might have as well been produced by a song, as a sermon; and, in a general way, the impression would last as long in one case, as in the other.

I mean not to excuse any Clergyman who indulges himself in an indolent, careless, or awkward manner in the pulpit. It is his duty to correct any habits of this kind, and to qualify himself to discharge the solemn office of preaching, with propriety. But suppose, with his utmost endeavour, he should, as a Preacher, fail to please you; still it is your duty, while you live under his ministry, to attend to his discourses, and get as much instruction from them as you can. Possibly some part of the fault may be in you: A careless habit may be more to blaine, than any defects in the Preacher. At least, it would be worth the trial, whether continued exertion, on your part, to command your attention, would not wear off, or lessen what appeared disgusting in the Preacher's manner.

Another excuse for inattention is, that the Preacher tells you nothing that is new-nothing but what you knew before: And why should you be obliged to attend for half an hour, to hear only what you had often heard, and with which you was as well acquainted as your Minister?

How, then, did you get your knowledge? If by preaching, why not continue that attention to a method of in

struction, from which you have received so much benefit ? If in any other way; is it no satisfaction to have your knowledge confirmed by discourses from the pulpit? Possibly, too, while you are inattentive, and your thoughts wandering, some sentiment may be delivered which would have pleased you; some duty, in which you are deficient, enforced with motives you never thought of; some sin, in which you lived, reproved in a manner which would have affected you; some point of doctrine, in which you wanted instruction, explained; some text of Scripture, which you did not understand, set in a clear light: But through inattention you have lost the opportunity, and it may never again return to you.

Besides; though you may be so well informed as to need no instruction; is that the case with the whole congregation? Others may be ignorant; and you surely would not prevent their improvement. Set, then, a good example; and by your own attention, encourage attention in them. Some advantage may thereby accrue even to you. You may find your love to God enlivened, your faith quickened, your devotion warmed, your piety promoted, your benevolence heightened, and every good disposition animated, by the repetition of what you before knew full well. Why then will you, by inattention, preclude yourself from all chance of so great blessings?

Another cause of inattention is levity. Some persons have so much vivacity in their composition, and require such a perpetual change of objects to entertain them, that they cannot stay in any place, or converse on any topic, or engage in any matter long enough to receive instruction. All must be mirth, or they are unhappy. Brilliant sallies of imagination, lively repartees, puns, jests, laughable merriment of any kind, constitute their whole enjoyment. There may be advantages in such a disposition with regard to this world. The little rubs of life affect not; and the heavy strokes of adversity are soon forgotten. But, to indulge such a disposition in Church, is both ridiculous and wicked. Levity is no friend to consideration; no qualification for attending to the interests of