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

What then are the dispositions with which a Chriftian ought to liften to discourses from the pulpit? How shall he so 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 displays 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 minister 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 capti vity to the obedience of Chrift; and receive with meekness the word which is able to fave your fouls.

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Thirdly; Whatever be the truth which the preacher delivers, apply it, as far as it is applicable, to yourfelf. 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 Thou art the man. your concern. are the person to whom whatever you hear is addreffed. Apply it to the benefit of your foul. But apply what you hear fairly. Many persons become most dangerous self-deceivers, by applying parts of fermons to themselves, and making no fuch application of other parts. If in one part, for example, the fermon fpeaks the lan

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guage of encouragement to the true Chriftian, and enlarges on the bleffed promises fecured to him; all this encouragement, all these promises, they instantly apply to themselves. But to themselves they did not apply other paffages of the discourse, in which the marks of a true Christian were described; marks by which if they had examined their principles and conduct, they would perhaps have difcerned themfelves not to be true Christians, and of course not entitled to the benefit of any encouragement or promife. Or if the minifter difplays fome fcriptural example of the mercy of God to a grievous offender; they fail not to affure themselves that mercy will be equally extended to them. But they paid little regard to the proofs of true repentance which the minifter had alfo detailed as manifested by that offender: proofs which on due investigation they would have discovered to be wanting in themfelves, and would confequently have been constrained to perceive that in their existing ftate of heart they could have no reasonable hope of mercy. To apply fermons thus partially, thus unwarrantably, is but to blind your confcience and to harden yourself in fin.

Fourthly,

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Fourthly; Reflect that circumstances parently small and casual seem not seldom to be selected by Him, who can crush the globe with an atom, to accomplish momentous ends. To how many finners has an individual fermon been made, as it were, the hinge of converfion, the turning point between life and death! Did you withhold your attention from the last fermon at which you were prefent? How know you but in that fermon was contained an elucidation of fome important doctrine which you misconceive; a fcriptural example of virtue most needful to your edification; a fcriptural denunciation of vengeance against your own befetting fin? How know you but that to the abfence of the Chriftian armour which that discourse would have fupplied, your fall under recent temptations is to be attributed? How know you but from the abfence of that armour, temptations even now impending over your head will derive their principal strength? But you have not merely precluded yourself from the advantage which you might have acquired. The neglect of that advantage is a fin for which you must render an account to God. Every opportunity which he affords you of mbibing inftruction in his holy temple, is a bleffing,

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bleffing, for the improvement of which will stand responsible at the day of judgement. Beware left the preaching of his word, ordained by him for your eternal good, prove, through your wilful disregard, the cause of an increase of your condem

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Fifthly; Let your attention during the delivery of fermons, and your subsequent meditations on their import, be accompanied with a fervent defire that the Spirit of Grace may incline your foul unto knowledge. Whoever may plant, whoever may water, it is God who giveth the increase. To him raise your heart in prayer through the mediation of his Son Jefus. So fhall He enlighten you by his Holy Spirit to understand his law. So fhall he cause the good feed to take root in your bofom. So fhall he preserve you from the doom of the unfruitful hearer. So fhall he render you a doer of the law, bringing forth fruit unto perfection.

To conclude. Take heed, my brethren, how ye hear. Look well to your hearts. Let the motives which bring you to this place be fuch as befit those who profess to be athirst for inftruction and edification. Let your diligence in yielding faithful attention, * and

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