The Importance of reflecting on what we have

heard, with a Prayer afterwards.

This part of the hearer's duty is so essential to his real profit, and so generally neglected, that we shall be ercused for giving it a more distinct consideration. If we rest satisfied with mere hearing, without reflection, we shall never attain pure and undefiled religion. A person may hear and admire at the time, and yet be merely interested for the moment ; if he think not of it afterwards, he will not be the better but the worse for hearing: Every time the truths of God are declared to him, they may make less sensible impression, and leave a less practical influence upon him; he may be less and less moved, tili he becomes totaily unimpressible to the most solem and affecting truths. While on the other hand, it by divine grace he duly reflect on what he hevar, he will become more alive to the

power more sortene under its impressions, and more influenced hy is in his whole spirit, and character, and conduct.

It is a striking description of the Virgin Mary's mind, ou hearing what the Shepherds told her, she kept all te Aars, and pondered them in her heart. We should endeavour to follow her example, desiring the memory to retain, and the heart to meditate on the truths concerning Christ. They are worth keeping and pondering in the heart.

of truth,

But it is to be feared that Christians but very little attend to this duty. Let this enquiry be put by each reader to his own conscience - What is my practice after hearing the word ? Do I make it a point of duty to ponder and meditate on what I hear? Do I ordinarily give a stated time for this?

Certaiuly, many return home to their family and friends, and enter on general conversation, or reading, totally unconnected with what they have heard. Some take up a weekly journal to pass the time, and others a trifling book; and so, in one way or other, all good thoughts are soon dissipated, and the sermon has, perhaps, hardly once after it was heard, received a passing reflection. Is it not the case with too many, that the mere act of hearing is that with which their minds and consciences are satisfied; and that the practising what they hear is a very inferior consideration? They desire, indeed, to be interested, quickened, and excited while they hear ; but they are careless about a conformity of life to the doctrines and precepts. The time after hearing is a most critical moment, as it respects our salvation. The word may then become effectual eternal good. The seed has been sown; God is ready to give the blessing. O let us seek it; let us not by impertirient visits, worldly business, or secular pleasures, lose the rich, the invaluable blessing.

The importance of this subsequent reflection, and improvement will appear, if we consider why we come to hear the word. No considerate person can surely be so ignorant as to come with the self-righteous idea of obliging God, as if He were indebted to us for coming. Hearing separated from practical influence, is neither commendable in itself, nor acceptable to God; it is in truth mere self-deception, and tends only to our ruin


Matt. vii, 26. The intelligent Christian hears, in order to be made wise unto salvation, or in order to be quickened in the Christian life.

Now in order to be made wise unto salvation, more is necessary than merely listening to the voice of the preacher. If you neglect to think on what you hear, your mind will be little informed and enlarged, and your heart will not be sanctified. Subsequent thought and reflection, is that which turns it to our real nourishment. The Apostle tells the Corinthians, (1 Cor. xv, 2.) I declare unto you the Gospel which I preached unto you, which also ye have received, and wherein ye stand. By which also ye are saved, if ye hold in memory what I preached unto you. ( why should you lose all the time, and care, and efforts to attend to hear, and never be really better for it all! As you value then your eternal salvation, meditate on the word ; let it not carelessly pass from you; but recollect it, and bring it by prayer and reflection into your heart and life.

Or, if you desire to be quickened in the Christian life, the mere sound of the minister's voice, or his most fervent discourses, however excellent, or pathetic, or eloquent, will not do this. It must be permanently impressed on the heart by the blessed Spirit, through subsequent reflection. One sermon duly improved in this way, will do more real good, than hundreds of sermons heard carelessly, and thought of no more. Meditate then in private, on what you hear in public, if you would be quickened and animated in the good ways of the Lord.

But how is this general direction to be reduced to practice? We proceed to give a few plain directions ?

Seek to IMPROVE YOURSELF ALSO BY PRIVATESTUDY. The time allowed for public preaching and

hearing, though invaluable, is necessarily very limited : and unless the advantages thus given us be improved by private study as well as reflection, we shall make comparatively but very little progress in divine knowledge.

Though a poor man * has not much time for reading, yet in the long winter evenings, and on Sundays, he can generally get a little leisure ; and though the Bible will ever be the pious poor man's favorite book, yet if he has opportunity and ability to procure them, he should read other books to inform and impress his mind.

The christian in the middle rarks of life should also pursue a larger course of study. A list is subjoined. +


The Bible with References,
The Prayer Book,
Hymn Book.
Homilies of the Church of England.
Robinson's Serious Call to Attendance

on Services of Church.
Doddridge's Evidences.
Porteus's Evidences.
Scoti's Reply to Paine.
Cheap Repository Tracts, 3 vol.
Bristol Tract Society, 3 vol.
Religious Tracı Society, second Series
Watkins's Sunday School Tracts,

4 vol.
Alleine's Alarm.
Baxter's Call.
Pocket Prayer Book.
Bunyan's Pilgrim's Progress.
Watts's Scripture History.
Doddridge's Rise and Progress.
Robinson's Scripture Characters,


Alleine's Life.
Newton's Life,
Life of Colonel Gardiner.
Milner's Life of Howard.
Tervey's Meditations.
Edwards's History of Redemption.
Cbristian Records.
Sibbs's Bruised Reed.
Boston's Crook in the Lot.
Boston's Fourfold State.
Border's Village Sermons.
Watts's and Howe's Meditations.
Davy's Cottage Sermons.
Cecil's Advice to Servants,
Whish's Cottage Dictionary.
Brown's Bible, or
Williams's Cottage Bible, or
Matthew Henry's Bible, or
Scotts' Bible, or
Reformers' Bible, or
Burkitt's New Testament,
Burder's Missionary Anecdotes.



(1.) Scriptural.
Bible with References.
Paley's Evidences.
Haldane's Evidences.

Erskine's Internal Evidence.
Horne's Deism Refuted,
Gregory's Letters.
Boyle on the Scriptures,
Jones's Scripture Directory, or

Do not most persons take up their religious knowledge far too cursorily and accidentally, even when their

[ocr errors][merged small]

Horne's Introduction to the Scrip

tores, 4 vol.
Lowth's Lectures, by Gregory.
Newton on the Prophecies.
Clarke's Promises.
Spurstow on the Promises.
Jennings's Jewish Antiquities.
Robinson's Scripture Characters, 4vol.
Brown's Dictionary of the Bible.
Butterworth's Concordance, or
Cruden's Concordance.
Scott on the Bible, 6 vol. or
Henry on the Bible, 6 vol. or
Boothroyd's Bible, 3 vol.
Doddridge on the New Testament.
Horne on the Psalms.
Lowth on Isaiab.
Jones on Jonah.
Leighton on Peter, 2 vol.

(2.) Church of England.
Prayer Book and Homilies,
Brock's Affectionate Address.
Hooker's Ecclesiastical Polity,
Ciddulph's Essays on the Liturgy.
Pearson on the Creed.
Vivian on the Catechism.
D, Wilson on Confirmation.
Wilson on the thirty-nine Articles.
Nelson on the Feasts and Fasts.
Bristol Church of England Tracts.
Scholar Armred, ! vol.

(3.) Decotions.
Bennett's Christian Oratory,
Kenu's Manual of Prayers.
Andrew's Devotions.
Herbert's Temple.
Jenks's Prayers.
Cotterill's Family Prayers..
Knight's Farmily Prayers.
Swete's Family Prayers.
Watts's, Olney, Kelly's, Rippon's,
and Montgomery's Hymus.

(4.) Family Sermons. Cooper, 6 vol. W. C. Wilson, & vo

even. Burder, 8 vol. Richardson, 3 vol. Noel,

Milner, 3 vol.

(7.) Historical and Biogra.

phical. Fry's History of the Church, Milner's History of Church of Christ. Fuller's Church History of Britain. Edwards's History of Redemption. Prideaux's Connection, 4 vol. Shackford's Connection, 4 vol. Fox's Acts and Monaments, Burnet's flistory of the Reformation. Adams's View of all Religions, or Williams's Dictionary of Religions. Gilpin's Lives of the Reformers. Walton's Lives. Middleton's Evangelical Biography. Stowell's Life of Wilson. Wordswortb's Ecclesiastic Biography. Lives of Bonnell, Doddridge, two

flenrys, Newton, Fletcher, Roeb. ester, Hale, laly burton, Scott,

Martyn, Brainerd, Buchacan. Brown's Propagation of the Gospel, Snuith's History of Missions, 2 vol.

(8.) Practical and Theological.
Adams's Private Thoughts.
Ambrose's Looking to Jesus.
Augustine's Confessions.
Baxter's Converse with God,
Baxter's Dying Thoughts.
Baxter's Saints' Rest.
Barrow's Works.
Beveridge's Private Thoughts.
Bradford's Letters.
Brooks on Assurance,
Chalmer's Sermons.
Cbarnock's Two Discourses.
Crawford's Dying Thoughts.

« VorigeDoorgaan »