To be observed as forming one of the congregation was his object. To worship God in spirit and in truth, was not the purpose which attracted him. The fervice therefore engages little of his attention. In fome

paffages perhaps he joins, yet mechanically, through form rather than devotion; but his thoughts are commonly roving among other fubjects. When he liftens to the fermon, it is without earneftnefs; and with many a fecret with that it were at an end. He relapses into fome worldly train of thought; until he is aroufed from a vacant reverie, or from meditation on his business or his pleasures, by hearing the joyful found of the congregation rifing to depart.

Others frequent preaching from curiosity. Like the Athenians, they are always eager to hear fome new thing. In the language of Scripture, they have itching ears, and after their own lufts heap to themselves teachers. They wander from one place of worship to another; become diffatisfied with any minifter whom they have heard for a continuance; and fpeedily learn not to relish any preacher, who is not extravagant in manner, and violent in declamation. The time foon arrives when, fulfilling the prophecy of St. Paul, they will

not

not endure found doctrine; but turn away from the truth, and are turned unto fables (1). They are perplexed and confounded by a multitude of inftructors. Toffed to and fro, and carried about with every wind of doctrine; they depart from the words of truth and fobernefs, and fall a prey to the wildeft delufions.

Others liften to a fermon with a critieifing fpirit; not careful to profit by it, but watchful to fit in judgement upon it. Swoln with fpiritual pride, and deeming themfelves complete mafters of the most difficult points of doctrine, they scrutinise every sentence which drops from the lips of the preacher; put each of his terms to the rack; examine the foundness of his orthodoxy with inquifitorial suspicion; and if they are able to faften upon an expreffion not precisely confonant with the niceties of their own religious phrafeology, or capable of being understood in a fenfe fomewhat at variance with their peculiar prepoffeffions, deny their inftructor to be evangelical, pronounce him blind, and congratulate themfelves upon their own fcriptural attainments and keen-eyed fagacity. Eager to cenfure, and impatient to decide; the fruit () 2 Tim. iv: 3, 4.

which they reap from the return of the Sabbath is to be flattered in prefumption and confirmed in ignorance.

Others become hearers of fermons for no better purpose than that of entertainment. Counterparts of the Jews in the days of Ezekiel, who talked one with another at the doors of their houses, and spoke every one to his brother, faying, "Come, I pray you, and hear what is the word that cometh from the Lord;" because the preaching of the Prophet was to them as a very lovely fong of one that had a pleasant voice, and could play well upon an inftrument (m); they refort on the Lord's day to the house of God with views and feelings fimilar to thofe which impelled them on the preceding evening to a fcene of músical feftivity. They frequent particular churches for the fake of "good preaching." And by good preaching they intend not that faithful difplay and powerful application of evangelical truth, which awaken the confcience and probe the heart: but elegance of language, harmoniousness of voice, gracefulness of delivery, in the first place; and in the next place, smooth precepts and unmerited encouragements, interspersed with interesting addreffes to the (m) Ezek. xxxiii. 32.

paffions.

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paffions. The ear is pleafed and the tafte is gratified; but like the auditors of Ezekiel, they hear the words of the preacher and do them not.

What then are the difpofitions with which a Chriftian ought to liften to difcourfes from the pulpit? How fhall he fo learn, that he may be able to attain unto the knowledge of the truth?

The first requifite is reverence for the Word of God. To explain and apply the Word of God is the object of every fermon. To hear the Word of God explained and applied is the object of every serious hearer. And preaching is one of the means of grace and falvation ordained by the great Lord of the church. Attend then with devout regard to the miniftry of the Word. Confider that every doctrine which the preacher unfolds, every command which he inculcates, every promife, every threatening which he difplays before you, are avowedly delivered from the Bible. They are not the doctrines, the commands, the promises, the threatenings, of the preacher; but of God. And he who in any cafe defpifes a rule of faith or of practice, which the minifter truly declares to him from the Bible, defpifes not man, but God.

In the next place, attend with a teachable mind. Unless you are converted, said our Lord to his followers, and become as little children; you shall not enter into the kingdom of heaven. Humble yourself in the house of your Maker. Be prepared to receive unwelcome truths; truths which contradict your favourite opinions, or declare war against your favourite practices. Away with all pride, all obftinacy, all prejudice. Bring every thought into captivity to the obedience of Chrift; and receive with meeknefs the word which is able to fave your fouls.

Thirdly; Whatever be the truth which the preacher delivers, apply it, as far as it is, applicable, to yourself. You are listening for yourself, not for your neighbour. Whether this portion or that portion of the sermon be applicable to your neighbour, is not your concern. You Thou art the man. are the perfon to whom whatever you hear is addreffed. Apply it to the benefit of your foul. But apply what you hear fairly. Many perfons become most dangerous felf-deceivers, by applying parts of fermons to themselves, and making no fuch application of other parts. If in one part, for example, the fermon speaks the language