holy precepts, its glorious promises, its tremendous threatenings, if they do not change us into a holy character, if they do not make us partakers of a divine nature, will rise up in judgment against us, and make it more tolerable for Sodom and Gomorrah and the cities of the plain, than for us in the great day.

Merciful Father! Sanctify us through thy truth. Thy word is truth!

SERMON IV.

HEARING THE WORD.

LUKE VIII. 18.

Take heed, therefore, how ye hear; for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have.

In order to have an exact understanding of this passage, we must advert to the circumstances, in which it was delivered. Our Lord, teaching on the shores of the lake, the multitude became so great and pressing, that he could not address them on the land. He therefore entered into a vessel, and withdrawing to a convenient distance from the shore, spake to them the striking parable of the sower,

It was short, but full of weighty thoughts; and to give the multitude time to reflect upon it, we learn from another evangelist, that he directed them to launch out somewhat farther from the shore. The disciples in the vessel improved the occasion to ask an explanation of the parable. This he gave to them with great plain

ness; observing to the twelve that "unto them it was given to know the mystery of the kingdom of heaven." And in the context he gives the reason, why everything was explained to them; namely, that they as teachers might reveal it to others. "For nothing is secret, that shall not be made manifest, neither anything hid, that shall not be known and come abroad." These words were doubtless delivered to the twelve particularly, or to those in the vessel with him. But the words which follow seem to have been said to the multitude on the shore, as well as to those who were with him, as the instruction was of general concern. "Take heed, therefore, how ye hear; for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken that which he seemeth to have."

This passage, you perceive, contains instruction for two classes of men, for the teachers and hearers of the gospel. It is to the latter, on this sabbath which completes another year of our connexion as pastor and people, that I am anxious to suggest in this discourse such considerations, as may excite them to a more faithful and effectual hearing of the gospel.

My simple plan of discourse will be, to consider the solemn charge of our Lord "to take heed how we hear," and the encouragement he gives to the diligent hearer.

As the command "take heed how ye hear," implies everything which belongs to a faithful and effectual hearer, its meaning must be comprehensive. We shall not give too great a latitude to the precept, while we consider it as intended to point out the proper temper and

conduct, which should prepare us for particular seasons of hearing the gospel; those which should accompany our attendance on them; and those which should mark our improvement of them, when those seasons are past.

I. This precept regards the preparation to be made before coming to the house of the Lord. When we consider the consequences of hearing aright, and of hearing amiss, our expected visit in the house of God is not a matter of indifference, or of light concern. Life and death are at stake. If preparation be neglected; if we come without forethought or prayer, it will not be surprising if we hear almost in vain. If we come with a mind so indevout and careless, how easily may we be betrayed into sleep; or into vain thoughts and schemes of a worldly nature, which ought not to be permitted to intrude into the Lord's day, and still less into the sanctuary. O how many are conscious that the thunders of the law have often rolled over their heads, and the trumpet of the gospel has sounded with the tidings of joy to sinners, while they have been insensible to both. If we would not hear with a heart so vain and worldly, so dull and cold, we must enkindle its best affections before we enter the sanctuary. The most effectual discipline is prayer. This, if anything, will awaken it to a proper frame. In the closet we should plead with the God of all grace, that he would save us from the guilt of another idle Sabbath, and of a careless attendance on the blessed institutions of his grace. We should plead with him for that preparation of heart which is with the Lord; for the hearing ear and

understanding heart; for that good and honest heart, which shall receive the seed of the divine word, and bring forth fruit abundantly.—And let me add, beloved hearers, that I solicit to be remembered in those precious moments of prayer, before going to the house of God. The apostles, inspired as they were, earnestly requested the prayers of those to whom they ministered." Brethren," said Paul, "pray for us, that the word of God may have free course and be glorified.” This success he seems to rest, in part, upon their prayers. Brethren, pray for us, who so much more need the prayers of christians, "that we may come to you in the fulness of the blessing of the gospel of Christ"-that we may be the honored and happy instruments of your salvation; and that our zeal and affection, our prayers and discourses, may be such as become the ambassadors of Christ. Such prayers, I doubt not, when sincere, would be answered in immediate blessings upon yourselves.-The word would come to you with power from those ministers whom you had commended to God in your early devotions; and you might hope that a sabbath so begun would prove a time of refreshing from the presence of the Lord.

If you would take heed how ye hear, be also anxious to hear with constancy. He cannot be said to take heed how he hears, who seldom hears at all. There are many excuses for neglecting the house of God, which cannot bear a serious review, and will be unsatisfactory on a dying bed. One dislikes the preacher, another the doctrine, and a third has good