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another, I of Cephas.' Here particular talents are esteemed; bere persons idolized, and separations take place in favour of ene or the other; and it appears that the gospel is no longer esteemed, but according to the estimation or merit of him who preaches it.

Finally, Our curious hearers are not all of the same order, nor do they wholly confine themselves to the same thing; their curiosity varies according to the diversity of their inclinations and their genius: there are some who seek only to please the ear and the imagination; and this is what is called life in sermons. There are other curious hearers who receive the word; these appear to make a little more use of their curiosity, and to have something more in view in hearing, than to please their imagi nation. These are they who pretend to draw some advantage from sermons which they hear, that they may acquire wit and eloquence. We go,' say they, to hear an able orator, we shall receive profit.' What profit do they expect? Why, they feed their desire of praise, and enhance their own reputation. Thus it is that preachers themselves sometimes seek, in the sermons of others, only that which is likely to be useful to them in their own profession. Many have a more general end in view; they love to learn: thus their design in hearing sermons is, to grow in knowledge. This appears plausible. But they wish to know merely for the sake of knowing, and of being good divines, and mighty in the Scriptures, without striving to become more holy. It is still only curiosity, and an unfruitful desire for knowledge, by which these are excited. Never was there more eagerness after knowledge, or more dislike to practice. To endeavour earnestly to enforce morality and the duties of religion, is sufficient to offend some men. Seneca complained of the philosophers, That, in proportion to their becoming wise, they ceased to be good.' We may say nearly the same of modern Christians. We know much,

we practise little; all is subservient to the understanding. And provided we are satisfied in what relates to our curiosity, and to the desire of knowledge, we give ourselves but little trouble to profit by sermons in what respects true piety. I am not then astonished that St. James complains of some who were hearers only, but did not practise. There is a considerable class of men who are evidently guilty of this crime; these are they who hear merely out of curiosity.

"The second class of those who sin against the precept of our apostle, are the negligent hearers. This class of hearers are still more common, and include many more than the first. The far greater part of our hearers come not to hear the word from mere curiosity: we must do them justice; they come with a design which is a little better. They wish to acquit themselves in a thing which they esteem, in itself, as a beauty in religion, I mean hear+

ing the word. They have perhaps even a vague and general design to profit by it, and to be saved. But this design is weak and superficial. It prevents them not from coming with little or no preparation. It does not prevent them from inattention, nor even from sleeping, when they should be hearing; and after having heard, they forget what they have been hearing, and take no care to meditate upon it. These are they whom I call negligent hearers; who, as well as others, hear and practise not. They hear without practising; in hearing they understand not; their heart is estranged from what they hear; and after having heard a sermon, they scarcely know any thing of what has been said! They are a kind of statues, who have ears, but hear not. What a dreadful supineness do they evidence, even in the manner of hearing! They seem to have no interest in what is said. If we take notice of only one of our congregations, we may judge of this carelessness. Here we see some in postures which evidence effeminacy-lukewarmness-want of attention; in another place we see others fast asleep; and many with wandering eyes and dissipated looks, which they cast about in all directions. But what is more general is, that amongst those who hear, scarcely any one, by wise and conscientious reflections, applies what is said to himself, and to his conduct. Without this self-application, without these reflections, the word is altogether fruitless. We ought to say, in respect to each article of our sermons, Do I believe this? Do I practise this? Have I this virtue? Have I these marks of true regeneration? Or, have I not this defect? Doth not this censure fall upon me? But who doth this? Scarcely any one dares to view himself in the glass of the word: he never wishes to see any thing there but the portrait of his neighbour." "Some there are who appear to make a little application; they are affected; touched for a moment, but what is the result?-They are negligent in self-examination after the sermon, and particu larly in pursuing this self-examination, and these reflections. When the sermon is finished, all is finished: their ardour abates, their emotions pass away as the early dew, which is soon gone.' Thus it is that we are hearers only." (vol. i. 224-230.)

How many thousands of such curious and negligent hearers as honest Superville well describes, are to be found in England at this day! How many who have sat under a gospel ministry for years, and yet remain wholly unawakened? In many places, where the gospel has been long preached, there are several hearers who seem to be past feeling; the most powerful sermons are wholly unfelt by them; by them the terrible denunciations of the law, and the charming invitations of the gospel, are equally disregarded. Sinning against a portion of light, (for some light they must have,) they are rapidly filling up the measure of their iniquity; when the Spirit of God, long resisted, will strive with

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them no more, but leave them to eat the fruit of their own doings; the consequence of which will be, that they must lie down in everlasting sorrow? Is it possible for the ministers of Christ, to whom is committed the word of reconciliation, to address such ginners with earnestness too great, or language too plain! Does Superville, now in glory, regret that in time he lifted up his voice like a trumpet, and with the earnestness of a man thoroughly alive to eternal realities, declared all the counsel of God. Though he may not, through the obstinacy and perverseness of those whom he addressed, have turned many to righteousness, yet as he adopted measures best calculated to produce that end, he will bold a distinguished place among those who shall shine as the stars for ever and ever.

The author, in his very excellent sermon upon 1 John v. 3, fully proves that the commandments of God are rendered easy by love. "Grace and love," saith he, "render every thing light and easy. The love of God which is shed abroad in our hearts by the Holy Ghost, given unto us,' makes every burthen light-every work easy-every pain sweet. My God! when we love thee with all our heart, can we dispute concerning what is great or small, in obedience? Can we say this belongs to me, but the remainder is not suitable to me? Love is our Nazariteship, and, like Samson, stronger than the Philistines; upheld by principles different from the men of the world, we carry with joy the burthen which appears insupportable to those who are strangers to love !" (Vol. i. 323, 824.)

Superville, who, as we have already observed, was an orthodox and able divine, evidently took much pains in composing his sermons; hence the exactness of his method, and the perspicuity, precision, and purity of his language. He is manifestly in earnest throughout all his discourses; but, at the same time, sober, wise, and judicious. But while we award him this general praise, to which, in our opinion, he is justly entitled, we do not pledge ourselves to vindicate every sentiment contained in those volumes. -It is proper to add, that Mr. Reynolds has, in general, given the sense of his favourite author, in a pure English idiom; and that we hope he will proceed, without delay, to translate the remainder of SUPERVILLE'S Sermons.

SIR,

THE WORD OF GOD ILLUSTRATED.

To the Editor of the Methodist Magazine.

I HAVE attended chiefly the service of our Established Church, and occasionally at some place of worship in your connexion, for VOL. XL. JANUARY, 1817.

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forty years, but do not remember that during the whole of that time I either ever read or heard any minister advance what I thought satisfactory on the parable of the ten virgins, recorded by St. Matthew. As that parable was delivered by the Saviour of sinners, God's eternal wisdom, it certainly is worthy of our consideration; and more especially of that of all men assuming the character of ministers of the gospel. Should any of them depart this life, as the foolish virgins, without oil in their vessels, their destiny would be awful, far more terrible certainly than that of the laity, or the audiences they attempt to teach and guide in the way of peace and safety.

I have thought so much on this parable of our Lord, and particularly on some clauses of it, that I am induced to write my sentiments on it; which, probably, may be useful to some of my fellow creatures. The hope of this, and a fear of concealing my thoughts, embolden me to present them to you. Should you, sir, judge the whole, or any part of them, worthy of insertion in your excellent Magazine, their appearance will much oblige your unknown, but CONSTANT READER.

Although it might have been proper to transcribe the whole parable, yet, for the sake of brevity, I shall omit that here, and observe, that our Lord had been speaking of the uncertainty of man's life on the earth, the danger of delaying to secure salvation, and the approaching period of judgment." Then," said he, "shall the kingdom of heaven be likened unto ten virgins.". Probably we may consider this precise number ten, as comprehending all the real and nominal professors of Christianity, of which one half are represented as being wise, and the rest foolish. This may imply, that at the great, tremendous moment, when the trumpet shall sound and the dead arise, there will be found as many foolish among the professors of Christianity, as there will be wise; which to us should be matter of solemn consideration. But if all persons were to depart this life in the state of mind in which they now appear to live, there is reason to apprehend there would be ten foolish to one wise. Accordingly we are informed that" Wide is the gate that leadeth to destruction, and many there be that go in thereat;" and that "Strait is the gate that leadeth to life, and few there be that find it." Our Lord, doubtless, intended himself by the bridegroom; and considering the professors of Christianity as being intended by the virgins, the lamps signify the open and visible profession thereof which is made. But the principal thing that every professor should attend to is, to have oil in his vessel; the saving grace of God in his heart; the enlightening, quickening, renewing, strengthening, and comforting influences of the Holy Spirit in his soul, to inform his judgment, quicken his affections, and beget in him love to God and all mankind. On the one hand, "He that loveth

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not, knoweth not God, for God is love;" and on the other, "Every one that loveth, is born of God, and knoweth God: and he that dwelleth in love, dwelleth in God, and God in him." But in order to this, as Christ said to Nicodemus, We must be born again; must be raised from that spiritual death, into which we all fell through the sin of our first parents, and be restored to a life of righteousness by the power of Christ's Spirit; must be liberated from the bondage of sin and satan, and be brought to enjoy the glorious liberty of Christ's servants, who "Serve hin without fear in holiness and righteousness;" receiving "The oil of joy for mourning, and the garment of praise for the spirit of heaviness," by his Spirit working in us "both to will and to do of his good pleasure." St. Paul has informed us, that " If any man have not the Spirit of Christ, he is none of his ;" and that the Spirit of God witnesseth with the spirits of believers that they are the children of God. In the communion service of our church we pray, "Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy name;" nevertheless, many persons who attend divine service in the church, and join in this prayer, do not believe in the existence of any influence of the Spirit of God on the souls of men; which proves the truth of St. Paul's declaration, "That the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him, and he cannot know them, because they are spiritually discerned." This truth will appear manifest if we consider that a person born blind cannot discern, or form any conception of the beauty of colours. For as by our bodily eyes we receive the light of the natural sun, so by the Spirit of God opening the eyes of our understanding, we receive the marvellous light of the Sun of Righteousness, and thereby perceive his greatness, goodness, mercy, love, and favour, to poor lost sinners, who fear his justice, and humbly implore mercy, pardon, and grace, till they are delivered from the power of the oppressor. Then may we adore that Saviour as altogether lovely, and esteem him in his divine offices, as the prophet to teach us in the way of salvation, as the priest atoning for all our transgressions, and as the king governing our thoughts, words,

and actions.

We are informed, that while the bridegroom tarried, the virgins all slumbered and slept. The bodies of all men rest in the grave, while the bridegroom tarries in the heavens, and defers to come to judge the world. The period is fast approaching, when the trump of God shall sound at midnight, or at a season unexpected. Then shall it be said, "Behold the bridegroom cometh, go ye out to meet him :" or, "Arise, ye dead, and come to judgment." Then shall the bodies of the wise, who had oil in their vessels, arise to meet their God, and being united with their

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