"The Lord made all things for himself," that in different ways they might manifest his glory. The inanimate creation, in every part, proclaims, as it were his wisdom, power, and goodness, and demonstrates his being and perfections." The heavens declare the glory of God, and the firmament showeth his handiwork." Each of the animal tribes answers the end of its creation, and enjoys all the felicity of which it is capable, except as involved in the consequences of our sins. But rational creatures should glorify their Maker in a higher manner; being formed capable of understanding the display he hath given of himself in his works, and of rendering him the reasonable service of adoration and obedience: in which, as connected with the ineffable enjoyment of his love, their genuine felicity consists. Yet, without at all considering the difference observable in men's character, it is undeniable, that all "have forsaken the fountain of living waters; and have hewn out for themselves cisterns, broken cisterns that can hold no water." This is the universal apostacy and idolatry of the human race: they are all "alienated from the life of God.” None seek their happiness in knowing, loving, obeying, and worshipping him; but all, if left to themselves, idolize the creatures, and expect felicity from the possession and enjoyment of them. It might easily be shewn that this is the prolific source of all the vices and miseries of mankind, however varied and multiplied. The idolized objects of their several pursuits are unsuitable and insufficient for their happiness; moderate possession and use give not the expected satisfaction; and hence spring intemperance and licentiousness, with all their dire effects. The devotees of riches, power, fame, or pleasure, become rivals, and interfere with each other: thus their malignant passions are excited, and they are tempted to most destructive and atrocious crimes. The departure from God makes way likewise for rebellion, enmity to his perfections and government, and direct opposition to his commands and cause: and hence spring impiety, infidelity, atheism, superstition, every species of false religion, and every form of virulent persecution.

Thus man hath forfeited his felicity in the favour of God, incurred his` awful displeasure, lost his own capacity of enjoying a happiness adequate to his desires, and rendered himself the slave of the vilest affections. And as happiness is in its own nature one and unchangeable; he could by no means have avoided the most dreadful miseries, during the whole of his existence, had not his offended God brought life, as well as immortality, to light by the gospel.

It is therefore the especial intent of revelation, to make the one living and true God known to his apostate creatures, in the mysteries and perfections of his nature, as far as necessary; in the righteousness of his law and government; and in his readiness to show mercy and confer happiness even on rebellious man. It was evidently the design of the Lord to bring us back to himself; to provide for the pardon of our sins, and to give us a title to eternal life, in a way honourable to his perfections; to reduce us to a proper disposition of mind, that we might apply for these blessings in a suitable manner, and make due returns for them: to effect a cordial 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 any species of 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 selfconfidence, and encouraged in gratifying their corrupt passions 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 even where the good seed is sown, are such hearers as receive the doctrine of truth into a carnal mind by a dead faith, and distort or 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, and 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 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 advantages. 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 way-side, 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 the above 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 by name, saying, "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 the 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,"knowledge puffeth up." They consider hearing, speculating, disputing, and criticising preachers and doctrines, as the whole of religion. Their notions abide inactive in their minds, and produce no change of disposition; even the apparent morality or piety, which are sometimes connected with them, result from other principles; while the 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 favourite

preachers. though perhaps they scarcely understand, and never bestow any pains to remember and practice what they learn. Sometimes these persons ground their confidence on attending such ministers as are noted for distinguishing faithfulness; 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." Ezek. xxxiii. 30-34.

The captious hearer likewise requires to be noticed. He comes on purpose to criticise 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 practice: and he must therefore be a hearer only, and not a doer of the word. I would not, however, have you conclude, that we deem our auditors obliged to credit all we say, or precluded from the free exercise of their own judgment. Men 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.

Time would fail, should we consider the curious hearer, who goes to find out what some celebrated preacher has got to say, perhaps that he may turn it into ridicule; the procrastinating hearer, who intends to practise 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,

we are wise, and the law of the Lord is with us? Lo, certainly in vain made he it, the pen of the scribes is in vain." Jer. viii. 8. The word of truth continually calls them to consider their ways, and examine their hearts and lives ; that they may become acquainted with their state and character; this they hear indeed, but continue careless and inconsiderate! They are warned to flee from the wrath to come; but they flee not: and they are invited to come to Christ that their souls may live; but they refuse him that speaketh. Wisdom thus expostulateth with them, "How long ye simple ones will ye love simplicity, and scorners delight in their scorning, and fools hate knowledge? Turn you at my reproof: I will pour out my Spirit unto you; I will make known my words unto you:" but "they set at nought all her counsel, and despise all her reproof." They are commanded to repent, and to cast away all their idols and transgressions: but they cleave to their sins, and "after their hardness and impenitent heart, treasure up wrath against

the day of wrath, and revelation of the righteous judgment of God." They are exhorted to pray without ceasing, but they seem to say, "What is the Almighty that we should serve him? or what profit shall we have, if we pray unto him?" They pay no practical regard to Christ, while he commands them to "labour for the meat which endureth unto everlasting life;"" to strive to enter in at the strait gate; to search the Scriptures; and to take his yoke upon them." They hear, indeed, and admire or object as their notions are sanctioned or opposed: but if Christ be the author of eternal salvation to those alone who obey him; and if all they be his enemies, "who will not have him to reign over them;" such persons will as certainly perish, as any description of sinners whatsoever. Nay, a partial obedience, which interferes not with their inclinations or interests, does not warrant them to expect a more favourable doom: "for he that keepeth the whole law, and offendeth in one point, is guilty of all." According to the law itself, a man is condemned for a single transgression; and according to the gospel, he who habitually commits one known sin, is adjudged a hypocrite and unbeliever. If this were not so, Herod might have retained Herodias; nor would it be necessary for us to part with the right hand or the right eye which causes us to offend.

Whether we consider revelation as intended to reconcile us to God, to make known to us the way of peace, to be the means of our renewal to holiness, to prepare us for glorifying God on earth, to fit us for enjoying his love in heaven, or to teach us to do good among men, and serve our generation; it is evident that hearing without practising fails entirely of accomplishing any one of these purposes. This is so obvious in itself, and so constantly inculcated in every part of Scripture, that it would be almost incredible that any man should be deceived by so palpable a cheat, were it not most lamentably common; nor can this fact be accounted for, but by allowing that "the heart is deceitful above all things, and desperately wicked."

III. Then we consider the nature and sources of that fatal self-deception, into which numbers are in this respect betrayed.

It is observable that the apostle does not here warn us against the artifices of "Satan transformed into an angel of light;" or those of “his ministers transformed into the ministers of righteousness." These indeed will never be wanting in subtle endeavours to beguile the souls of the simple: yet they can fatally deceive none, who are not disposed to deceive themselves. It may also be remarked, that such persons seldom impose on other men. The ministers of Christ stand in doubt of them; nay are often fully convinced of their awful delusion, and, with tears of affection, risk their displeasure by trying to undeceive them: but such endeavours are generally ascribed to harshness, prejudice, or calumny. They seldom deceive consistent Christians, as they may discover by the shyness and reserve of their conduct towards them, while frankness and cordiality mark their social intercouse with more approved characters. Nay, the people of the world can commonly distinguish real pious and upright believers from mere speculating professors. Many of them court the society of such self-deceivers, while they fear meeting with persons of eminent sanctity: they can endure a man's creed, provided his example sanctions their spirit and conduct; and as such professors are of the world, therefore the world loveth them;" while it hates those whom Christ hath chosen out of the world. There are, however, men that make no pretensions to religion, who respect those that are con sistently pious: yet these join with many who honour them by their hatred, in heartily despising him, who is a hearer of the word, and not a doer.

But let us consider some of the methods, by which such men deceive themselves. The sacred Scriptures ascribe the salvation of sinners wholly to grace, or free unmerited mercy; and declare that none of our own righteousness has contributed, or can contribute, to procure the inestimable blessing: now, some general confused notions of this fundamental truth help

numbers to deceive themselves. Not considering salvation in its extensive meaning, as comprising the whole of our reconciliation to God and recovery to holiness; but confining their thoughts merely to pardon and justification; they infer that good works must in all respects be excluded from our views of the gospel. It is indeed most true, that "we are justified freely by the grace of God, through the redemption that is in Christ Jesus;" but it is equally true, that the will and power to perform real good works is an essential part of our gratuitous salvation. "By grace are ye saved, through faith; and that not of yourselves it is the gift of God: not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained, that we should walk' in them."" The grace of God, which bringeth salvation,-teaches us that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world." Eph. ii. 8-10. Tit. ii. 11—14.

This is the uniform language of the New Testament; and it is most evi ́dently rational: for the renewal of a fallen creature to holiness is as needful, important, and unmerited a favour, as pardon and the gift of righteousness by faith but for want of attending to this, numbers take occasion from the doctrines of grace to deceive themselves. Indeed ministers frequently use unscriptural expressions on the subject, which are extremely liable to misconstruction; and they often give disproportionate statement of the truth: yet it must also be allowed, that the very words of Scripture may in this manner be perverted. Thus Peter observed, concerning the writings of his beloved brother Paul, "in them were some things hard to be understood which they, that were unlearned and unstable, wrested, as they did the other Scriptures, to their own destruction." 2 Peter iii. 16.

The language of the sacred writers concerning faith is likewise most decided: "He that believeth and is baptized shall be saved; and he that believeth not shall be damned."-By faith alone, and by no other operation of the mind or action of the life, can the sinner appropriate, and be made partaker of, the righteousness and redemption of Christ. But while numbers presumptuously use language diametrically opposite to that of holy writ; there are many who deceive themselves by a misapprehension of the Scriptural doctrine. Various arguments have convinced them that certain opinions are true, and they dispute earnestly for them. Surely, say they, we believe; and if we believe, we have all things in Christ, "who of God is made to us, wisdom, righteousness, sanctification, and redemption." Hence they conclude, that practice should only be insisted upon in general terms; and, while secular motives restrain them from scandalous immoralities, they imagine that all is well, and nothing further is required. But they do not duly consider the difference between dead, and living faith: they forget that the latter only justifies us in the sight of God: and that the same faith, which unites the soul to Christ, works also by love, purifies the heart, overcomes the world, and produces unreserved and zealous obedience. And while they give peculiar attention to St Paul's argument concerning justification by faith alone; they overlook the account he gives of the holy fruits produced by this justifying faith; especially in the conduct of Abraham and Moses, and other ancient believers, as stated in the eleventh chapter of his epistle to the Hebrews.

The word of God gives us abundant reason to expect, that the true believer's experience will confirm and attest the sincerity of his faith. "He that believeth on the Son of God hath the witness in himself:" Having believed, ye were sealed with the Holy Spirit of promise, which is the earnest of our inheritance." "The day dawn and the day-star shall arise in your hearts." Eph. i. 13. 2 Peter i. 19. 1 John v. 10. The meaning of these Scriptures, and many others to the same effect, is very important and teaches us, that the real disciples of Christ experience such effects in their own souls, from believing the doctrines, and relying on the promises of the gospel, as abundantly satisfy them, that the Lord is faithful to his word, and that