reconciliation between himself, the great and glorious Creator, and us rebellious creatures; and to teach us to love, reverence, worship, and obey him, that, being renewed to his holy image, we might enjoy true happiness for evermore in his favour and service.

Revelation was also intended to train up a people, who might be the instruments of God in promoting his cause among men ; in alleviating and counteracting the miseries and mischiefs of the world; and in doing good to one another, till their removal to a state of perfect holiness and felicity. Finally it was designed to bring fallen men to that blessed state; that being made equal with the angels, they might for ever unite with them in the most sublime worship and delightful service of their infinitely glorious Benefactor.

Now, if these are the special ends and purposes of revelation, as every impartial and diligent inquirer must be convinced they are, we may readily see, II. The inefficacy of hearing without practising, to accomplish any one of them.

But the importance of the subject is inexpressible, and demands a more particular investigation. The apostle supposes in the text, that the persons he addressed did hear the word of truth, and not false doctrine: for, the more deeply men are impressed by erroneous sentiments, and the more entirely these become practical principles, the greater mischief is done; as such deluded persons are inflated with pride, buoyed up in self-confidence, and encouraged in gratifying their corrupt passions even as a part of their religion. These are the produce of the "tares," which the enemy

sows in the field while the servants sleep: but the self-deceivers, that abound where the good seed is sown, are such hearers as receive the doctrine of truth into a carnal mind by a dead faith, and pervert it through the artifice of Satan and the deceitfulness of their own hearts.-Our present business therefore lies with those who statedly, or occasionally, attend on the real gospel of Christ.

It may here be proper to make a digression in order to mention some descriptions of hearers only, und not doers; that we may hold the mirror to every individual, and help him to discover what manner of man he is.-Many persons form a part of our congregations, who. come from habit or constraint. Children or domestics belonging to religious families, and many others in different situations, are accustomed to attend divine service, where the word of truth is preached. They know that this is expected from them: and they submit to it, as a stated tax on their inclinations, which they pay for the sake of coincident advan tages. Such persons commonly forget that they are addressed by the preacher, and concerned in his instructions. They come and go, as it were, mechanically; but scarcely think of complying with the exhortations which are most earnestly enforced. They receive the seed "by the wayside;" and "the devil takes it away, lest they "should believe and be saved."-If this observation should reach the ears of any persons who answer to the description, let them remember, that for once at least they were particularly addressed; that the subject comes home to their case; and that not only the preacher, but the apostle speaks

to them, as if by name, saying, "Be "Be ye doers of "the word, and not hearers only, deceiving your "own selves."

There are likewise speculating hearers, who study religion as other men do mathematics: either to gratify curiosity and love of discovery; or because they hope to render it subservient to worldly interest and reputation; or vainly imagine that a sound creed is the one thing needful, the sure and only passport to heaven. These men are often very severe on blind Pharisees, who think to be saved by" a form of godliness:" but they cannot see that a form of knowledge is equally worthless, and far more dangerous; because it produces a more desperate kind of pride and self-preference; for "knowledge puffeth up." They consider hearing, speculating, disputing, and criticizing preacher's and doctrines, as the whole of religion. Their notions abide inactive in their minds, and produce no change of character. Even the apparent morality or piety, which is sometimes connected with them, results from other principles; while their spirit and conduct, in many respects, are diametrically opposite to the real tendency of the doctrines for which they contend. Such persons, however, seldom persevere in stated attendance, where the whole truth is preached: and, as the completion of their system is the main object with them, they often grow weary of hearing even that partial statement which they approve, and which they have fully understood.

Another description of hearers mistake the means of becoming religious for religion. They hear several sermons every week from their fa

vourite preachers: though perhaps they scarcely understand, and never bestow any pains to remember and practise, what they hear. Sometimes they ground their confidence on attending such ministers as are noted for distinguishing faithful ness; and, as they manage to endure this plain. dealing, they suppose themselves approved; for they understand that many hypocrites are offended by it. But at the same time, they never seriously think of examining themselves by the doctrine, or of following the exhortations, thus repeatedly inculcated.

We must by no means omit to mention those hearers of the gospel who seek entertainment in places of worship, when conscience remonstrates against other amusements. These are amateurs of oratory, good language, and graceful delivery; they admire the flights of a fine and vigorous imagination; or perhaps they are pleased with close reasoning, or the discussions of an acute logician: though numbers of this class are as deficient in judgment as in piety. They gratify themselves, however, by hearing preachers whose talents suit their taste, whatever that may be. This employment sometimes agreeably fills up a vacant hour which might otherwise be tedious: and they endure even the truth for the sake of the manner in which

it is delivered! Such persons attended Ezekiel. "Lo thou art to them," said the Lord to his prophet, "as a very lovely song of one that hath a "pleasant voice, and can play well on an instrument; for they hear thy words but they do them not."1

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The captious hearer likewise requires to be no ticed. He comes on purpose to criticize and find fault; to try every one's doctrine by his standard; to discover his own acuteness by detecting some error of the preacher; and to "make a man an "offender for a word." He seeks for nothing but the bran or the chaff, and these alone he carries away. He means not to learn, much less to practise: and he must therefore be "a hearer only, " and not a doer of the word.”—I would not, however, have you to conclude that we deem our auditors obliged to credit all we say, or precluded from the free exercise of their judgment. may diligently compare our doctrine with the scriptures, and differ from us in many particulars; while they edify by every sermon, and are "doers "of the word:" for they may examine with sobriety, humility, and candour; and differ with reluctance and earnest prayer to be directed aright. But the captious hearer resembles a man who turns with disgust from a plentiful table because he dislikes some one dish. Nay, he goes to the feast, not to eat, but to shew his delicate and fastidious taste by finding fault with the provisions!

Men

Time would fail should we consider the curious hearer, who goes to find out what some celebrated preacher has to say, perhaps that he may turn it into ridicule; the procrastinating hearer, who intends to practice when he has a more convenient opportunity; and many others, who might in like manner be arraigned and condemned.

"It must, however, be obvious, that all such persons fall short of every purpose for which the word of God was mercifully given. "How do ye say,