But if we hear the Scriptures expounded in discourses from the pulpit, is not this sufficient? Is it also necessary that we should read them for ourselves? The former is not sufficient, and the latter indispensably necessary, unless indeed we are precluded from it by a melancholy neglect in our education. The example of the noble Bereans, who searched the Scriptures daily, for the purpose of ascertaining whether the things they heard, though an Apostle was the preacher, were true must be imitated by us. For unless we are acquainted with the water as it flows from the fountain, how can we determine whether the stream, which has flowed through a polluted channel, be pure? And it may be added, that no one who has relished the stream, will be contented without drinking at the fountain-head.

It is to be observed that grace to read the Scriptures, in the climax of our collect, is placed above the gift of hearing, as a higher attainment. For there are many more persons who hear, than who read the truth. There is something amusing in a sermon, which attracts attention by exciting an idle curiosity. Custom and character sanction as yet our visits to a place of worship, though how long this may be the case it is impossible to say; for the sanctions of the form of godliness appear to be daily growing weaker, in proportion as infidelity and immorality are more widely diffused. Many a man would feel no disgrace in being seen at church, who would feel (horrid, but just, is the assertion) a stigma fixed on his character, were he surprised at home with a Bible open before him. A diligent perusal therefore of the sacred records in private implies a relish for the truth, which cannot so clearly be inferred from the act of hearing. If God has

given to us an inclination to enter into our closets for the purpose of consulting the oracles of truth, we have much ground for thankfulness and praise.

We implore, thirdly, from the God of all grace, a disposition to attend to Scripture-truth, when heard or read. We pray that we may "mark" what we hear or read: that is, that we may regard it as valid and important. Many, alas! hear and read, without "marking" the truth. Its validity is no object of inquiry or concern; its importance makes no impression on the mind. Many hearers and many readers resemble those who are mentioned, Ezekiel xxxiii. 30—32. They talked concerning* the prophet, and said "one to another, every one to his brother, Come, I pray you, and hear what is the word "that cometh forth from the Lord." They came to him "as the Lord's people, and sat before "him as such; they heard his words, but they "would not do them; for with their mouth they "shewed much love, but their heart went after "their covetousness." And the prophet was "unto them as a very lovely song of one that "hath a pleasant voice, and can play well on an "instrument: for they heard his words, but did "them not." These hypocrites (for such they were) made religion and its faithful minister the subject of frequent conversation. They did not confine it to the place of solemn meeting, as many now do; but in their social interviews it was a common topic. It is almost unnecessary to remark how much further they carried the semblance of piety than many who now name the name of Christ. For how uncommon is the

* So the Author thinks that the preposition in this place ought to be rendered, and not against, as in our version.

mention of such a subject in the generality of modern circles! They, moreover, spake favourably of the prophet. They did not vilify him for his faithfulness, as many now treat the upright heralds of the truth. But they excited each other to hear the word of God as their bounden duty; they were convinced that the prophet's preaching was the word of God, and were diligent and constant in their attendance on it. They admired and praised the preacher, and took pleasure in his ministry. What then was wanting in these persons? What marks of hypocrisy appear in their character? They did not "mark" the word which they heard. The prescription of a physician (and such is the gospel) is not intended for the mere amusement of a sick patient, nor the chart of a voyage for the mariner's entertainment. Both are for practical use. The prophet preached the necessity of repentance, but no self-examination, alarm, or self-abhorrence, was produced in the bosoms of his hearers. He announced Divine mercy for the consolation of the penitent, but no sensibility of its value, or desire after it, was awakened. He declared the duty of devoting themselves to God in heart and life, of renouncing the world, and of having their conversation in heaven. But they took no pains to regulate their hearts and lives according to his directions. They were amused with the pleasantness of his manner, the roundness of his periods, the musical tone of his voice, the aptness of his similitudes, and the elegance of his phraseology. Their fancy was captivated, but their conscience was not affected. The world still kept possession of their affections.

In this glass many modern hearers of the word may see their own likeness. Let the reader inquire whether the features of the portrait do not resemble his own. It is an awful reflection, that a faithful ministry may be approved, while no profit is derived from it; and it justifies the language of our collect, by which we are taught to implore grace from God that we may "mark" what we hear or read.

In the fourth place, we request a mind to understand the Scriptures, as heard, or read, or attended to by us. We pray for grace to "learn them," or that we may be instructed by them. And how necessary an addition to the prayer is this! For it is evident that many persons" hear, read," and even "mark," i. e. attend to Scripture language, who nevertheless do not understand it. Many who have been diligent in the use of means for years together, remain utter strangers to doctrinal truth and spiritual experience. This seems to have been the case of Nicodemus, previously to his interview. with Christ. He had read his Bible, and was an instructor of others. But when the doctrine of that Bible which had been the subject of his study was propounded to him, he discovered as great ignorance thereof as if he had never seen a page of revealed truth. That which Christ did for his disciples, when he opened their "understandings to understand the Scriptures," He must do for us; and we are here taught to ask Him for it. He only can remove the veil of ignorance and unbelief from our hearts. Through His instruction only can the doctrines of revelation become intelligible to us. Withont this no clear insight can be obtained into

doctrine of human depravity, redemption,

regeneration, or "the mysterious commerce of "the Divine Spirit with the human soul." And the reason that so many persons hear and read without spiritual profit, is evidently this: they do not pray as our collect teaches them to pray. They do not, under a conviction of ignorance, earnestly seek illumination from above. They act the foolish part, stigmatized by Solomon, of "leaning to their own under"standing."

In the last place, we implore from God a heart that we may inwardly digest the food which the Holy Scriptures supply, that we may apply the knowledge which we derive from them to its proper use. By the digestive powers of the body the aliment we receive is concocted in the stomach, and its various particles are distributed in their respective channels. Some Some go to increase the fluids, and some the solids; some are converted into chyle, and some into blood. A similar process takes place in the regenerate soul with respect to the Holy Scripture. Its various parts are designed for different uses. Its descriptions of human depravity are calculated to promote humiliation and contrition of soul. Its declarations of mercy, to cheer and comfort the fainting spirit. Its exhortations to holiness, to renew the heart after the image of God. That many persons hear, read, mark, and in some measure understand the Scriptures, without being humbled, comforted, or sanctified thereby, is an awful and undoubted fact. But the reason is evident; they do not solicit aid from God, that they may "inwardly digest" what they hear and read. Their religion consists in the mere use of means, while they forget that means are, through a defect in him that