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distance. What did you think of the preacher? What induced you to attend his ministry? Surely you had some reason for it-some design in itWhat was it?"

May we not learn from hence that we should always have an end in view in repairing to the ordinances of religion? and be able to answer the question, Why we attend the preaching of the Word?

This becomes us, even as men. Men ought not to act at random; or, like the inferior creatures who are led by blind impulse or instinct, without reflection or motive. They, as the Scripture says, have no understanding, and must be governed and guided by those above them. But God teaches us more than the beasts of the field, and maketh us wiser than the fowls of the air: for there is a spirit in man, and the inspiration of the Almighty giveth him understanding. And wherein is this pre-eminence to appear, but in our acting wisely, and with design?

-We rise higher, and say, that without this we cannot please God. There can be nothing religious without design. Intention is essential to moral conduct. And though a good motive cannot sanctify a bad action, a bad motive will always vitiate a good action. The Pharisees fasted, and prayed, and gave alms; but it was to be seen of men: and thus all was corrupted in its principle.

- Without an aim in our attendance, we have nothing to pray for before we go; nothing to make the subject bear upon, while we are hearing; nothing by which to examine ourselves when we return. How can we decide, whether our meeting together is for the better, or the worse? Whether we have failed in the opportunity, or succeeded? Success is the accomplishment of an end; and must be judged of by it.

earnest.

A man that acts without an end, never acts in
It is the end that stimulates zeal; that

sweetens labour; that repays every expense. What would induce a patient to the taking of medicine, or the losing of a limb, but the thought of restoring or preserving health and life?

-To finish the argument-the concern itself here should be taken into the account. In common and trivial matters, we may act without motive; but in momentous ones, every kind of deliberation is wisdom. And how important is our attendance on the Word of Life! It regards God. And the soul. And eternity. Its consequences will remain for ever. It must furnish the most awful part of our future account. We forget these exercises; but they are all recorded in the book of God's remembrance. We have soon done with the sermon; but the sermon has not done with us, till it has judged us at the last day. What an insult is offered to God, to come before him, and, by an appearance of devotion, to call forth his attention, when, in reality, we have nothing to do with him! What a trifling is it with Divine things! And what can be so dangerous as this! It impairs the conscience. It deadens moral sensibility. It renders the means of grace unimpressive, by familiarity. It provokes God to withhold or withdraw the influence essential to their success.

But, admitting that we always ought to have an end in view; what OUGHT THAT END TO BE?-Not curiosity and amusement. This was the case with Ezekiel's hearers. They went to his preaching as persons go to a concert.

-Not criticism and cavilling. Many are wiser than their teachers. They come to judge-not to learn; and make a man an offender for a word. Many came to our Saviour, to "catch him in his talk."

-Not any outward advantage. A man, by his attending the Gospel, may secure himself reputation, business, or friendship. But this is trading in Divine

things. And what is the hope of the hypocrite, though he hath gained, when God taketh away his soul?

-Not the quieting of conscience. Some are at ease in Zion, because they hear the Word of Truth, though they do it not. But the Apostle tells us, they deceive their own selves: and our Lord calls them fools, because they build upon the sand.

But the end should be

To obtain the conversion of the soul to God. This is the very design of the ministry itself. And how many have we known, since we attended the Word, who have been turned from the error of their ways, into the path of peace! Has faith come to us by hearing? Has this efficacy ever been our aimour wish-our prayer?

It should also be, to gain all needful instruction. This was the case with many who came to hear John. The people, the publicans, and the soldiers, severally said to him-"And what shall we do?" They did not enquire after the duty of others, but after their own. David went to enquire in God's Temple; and said, I will hear what God the Lord will speak. The best disposition we can go in, is when we have no partialities, and can sincerely ask, Lord, what wilt thou have me to do?-Not shunning to hear all the counsel of God; or counting the preacher our enemy, because he tells us the truth.

It should be to have Divine things re-applied and re-impressed. If we do not want new information, it is desirable to be reminded of forgotten truth; and to have our knowledge reduced to experience and practice. The principle of Divine grace cannot be lost. But what changes do believers feel in their frames! How often do their souls cleave unto the dust! And here they obtain quickening, according to his Word. And by waiting upon Him, their strength is renewed.

It should be, also, to aid in upholding the public means of grace for the advantage of others. How adapted to usefulness is the institution of preaching. We may judge what a neighbourhood would be without the ministry of the Word, when we see what it is even with it. Here are always to be heard calls to repentance; and proclamations of pardon-Here are always furnished solace to the afflicted, and excitement to the careless.

It is lamentable that so little of this spirit is to be found in the midst of so much hearing as there is in our day. We read of a concourse of people in the Acts, occasioned by the clamour of Demetrius, of whom it is said, "Some cried one thing, and some another: for the assembly was confused; and the more part knew not wherefore they were come together." With the exception of crying out, here is a fair representation of many a religious audience. A few are informed and principled, but the mass have no aim, or an improper one.

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Yet, in another view, it is pleasing to see a place filled with hearers. They are in the way; and God may meet with them. His grace is sovereign and free. Some, who came with no serious design, have been convinced of all, and judged of all; and confessed that God was in the midst of them of a truth. Yet His sovereignty is not our rule, but our resource. What he may do, is one thing; what he will do, is another. He has said, "Draw nigh to God, and he will draw nigh to you." And though he is sometimes found of them that seek him not, he is always found of them that seek him.

JULY 7.-" O wretched man that I am! who shall deliver me from the body of this death?"

Rom. vii. 24.

VOL. II.

C

Ir is commonly supposed that here is a reference to a cruel usage sometimes practised by the tyrants of antiquity; and which is mentioned by Virgil and Cicero, and Valerius Maximus. It consisted in fastening a dead carcass to a living man. Now suppose a dead body bound to your body-its hands to your hands-its face to your face-its lips to your lips. Here is not only a burden, but an offence. You cannot separate yourself from your hated companion -it lies down, and rises up, and walks with you. You cannot breathe without inhaling a kind of pestilence-and "Oh!" you would say, "O how slowly the parts corrupt and fall off-O how can I longer endure it! When shall I be free! O wretched man that I am! who shall deliver me from the body of this death?" This is very strong. Yet it comes not up to Paul's case. He is speaking of a wretchedness, not without him, but within.

Whatever we may think of this allusion, here is a representation of the sin that dwelleth in us-it is the body of this death, or, as it is in the margin, this body of death. It is called-a body, to intimate the entireness and universality of the evil: thus we call a code of laws a body of laws; and a system of divinity, a body of divinity. And it is a body of-death, to mark its malignant effect. Gunpowder is a body of destruction; arsenic is a body of poison-sin is a body of death. It brought death into the world; it has slain all the inhabitants of the earth, and will soon slay us; it has brought upon us spiritual as well as corporeal death: and it produces a deadness even in the souls of believers, and hinders the operation of those vital principles which they have received from above. By this baneful influence the tendencies of the Divine life in them, which are so glorious, are chilled and checked: and therefore they are frequently wandering, in meditation; and stupid, in reading and hearing; and insensible, in prayer; and dull, even in praise; so that

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