derstand it not. There is in the human mind, by nature, as real an unfitness to receive the truth in the love of it, as there is in a beaten path to receive and nourish seed. "The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned." The truths of divine revelation cannot be understood but by the teaching of the Spirit of God. But this class of hearers will not be convinced of this; proud of their own wisdom, they do not pray that their understandings may be opened to understand the Scriptures Besides this natural darkness of the human mind, with respect to things spiritual and eternal, there is a wilful or voluntary blindness. They shut their eyes against the light of divine truth, and love darkness rather than light. When Jesus and his great salvation are sounded in their ears, they are careless and stupid, to listen with no more concern of mind, than if these were matters in which their souls were no way interested. Is the law preached to them as holy; just, spiritual, taking cognizance of every thought of the heart? they will not lay their conscience open to its voice, as the law of their Creator and Judge. Is Christ in his full, free, and eternal salvation pro claimed in their hearing? They see no beauty in him, why he should be desired-Strange infatuation!

Another reason assigned, why the salvation preached is not effectual to the salvation of this kind of hearers, is, " The wicked one catcheth away that which was sown in his heart." The word is sown in their hearts, but doth not sink into it It lieth on the surface as seed on the way-side, which is picked up by the birds of the air. It is a very serious and very awful consideration, that infernal spirits are always present when the Gospel of Christ is preached; as the fowls of the air hover about while the husbandman is sowing the seed. Our adversay, the Devil, goeth about, and never more busy than in the house of God, to catch away the word preached, and thus render it unavailing to the soul. He is a determined foe to mens profiting under the gospel. We impute no blame to the fowls of the air for picking up that seed which hath fallen on the way side: they act according to the instinct which the Creator hath given them. "They sow not, neither do they reap, nor gather into barns; yet, in this way, our Heavenly Father feedeth them." But Satan has no need of the gospel: he knows that he can never receive any benefit from it: his only motives. in catching away the word, are malicious opposition to the glory of Christ, and to the salvation of men. It is his wish and unceasing endeavour, to render every human being as miserable as he is himself.

When it is said," He catcheth away the word," it intimates, that, in order to carry into effect his hatred to the salvation of men, he practiseth a great variety of devices. Never did a fowler in laying a snare, nor a fisherman in arranging his net,

discover so much cunning as this great adversary doth, in, catching away the word of the kingdom. To recount all his devices and wiles would be an impracticable task. Nor can we explain the agency of inferna! spirits on the souls and bodies. of men, any more than the ministrations of good angels to the saints. The mysteriousness of a truth is, however, no sufficient reason for the denial of it. We may see and feel the effects, and yet not be able fully to explain the cause and the manner of its operation.

May not some of Satan's devices, in catching away the word of the gospel, be the following? In the time of sermon, suggesting to the mind thoughts about worldly business,-turning the attention to what we see, who are in the house of God to-day, who are absent, what is the reason of absence; — there are some strangers, who may they be?- from whence have they come? If the preacher be one whom we have not heard before, let us see how he will acquit himself.-By these, and a thousand other trifles, doth Satan engage the attention of many in the house of God, while the all-important doctrines of the gospel, and the awful realities of the eternal world, are sounding in their ears. May it not be added, as a question,— Has Satan no agency in that drowsiness and slumbering, which is more prevalent in the church than, I suppose, in the theatre? more prevalent in the house of God than in any other assembly, civil or political? Is not this one of the wiles of that arch enemy, to catch away from us the word of the kingdom? When sermon is over, and public worship closed, the devices of Satan are not ended: he follows us from the church to our houses. Under his agency, co-operating with the depraved inclinations of the human heart, many hearers, so soon as they have left the church, instead of seriously communing with their own hearts, or conversing with their fellow-worshippers on the truths which they have been hearing, their eyes are turned to behold vanity; their conversation is concerning the news of the day, the matter of this perishing world, and, in short, any thing but Jesus and his salvation; and when arrived at home, instead of solemn meditation on the interesting truths which they have heard, and fervent prayer to God that they may be impressed on their hearts, their inward thoughts often are, What shall we eat, what ɛball we drink? Ah! what a weariness is the Sabbath! when shall it be over?- and discourse concerning the business, the fashions, the news, the amusements of this transitory world, occupy the evening of that holy day, till languor and weariness dispose them to retire to sleep, and often earlier than on any evening of the week.

These are only some of the devices by which the wicked one catcheth away the word of the kingdom from this sort of hearers: and as it can be no matter of wonder that seed sown

on the way-side and picked up by the birds of the air, doth not spring and grow to maturity,so neither is it any wonder that, in such hearers, the gospel of Jesus produceth no fruit of love to God, to Jesus the Saviour, to his people, to his commandments; no godly sorrow for sin, no spiritual and heavenly mindedness, no forgiveness of enemies,-no zcal for the glory of the Redeemer, no weanedness of heart from this world, and no forvent longings for the heavenly state.

This part of the parable affords much serious instruction to the ministers, and to the hearers of the gospel. Let those who serve God in the gospel of his Son be instructed, what need there is of much fervent prayer in preparing for the pulpit, in the pulpit, and after they have been sowing the good seed of the word of God, that the God of all grace may prepare the hearts of men to receive the truth in the love of it. A Paul may plant, and an Apollos may water, but only God can give

the increase.

Let every hearer of the glorious gospel examine himself, as in the sight of God, To which class of hearers do I belong? Have I hitherto been only a way-side hearer? Am I only a barren and unfruitful professor or, What fruits of faith, love, zeal, patience, gentleness, meekness, holy obedience to the commandinents of Jesus do I bring forth under the dispensation of the gospel? Finally, Let us all, before we go to the house of God, in the house of God, and after we return from it, watch against the wifes of the wicked one. Let us pray ta that God who has Satan under his controul, that he may not be permitted to catch away the word of the kingdom, and so render it unproductive of good works,

D. H.

Mr. Editor,

ANSWER TO A QUERY,

IN your last Number, J. W. B. wishes for an explanation of Exod. xxxiii. 19, where God says, "I will shew mercy on whom I will shew mercy;" and of Rom. ii. 11, where Paul says, "For there is no respect of persons with God." Unless you receive a better elucidation than the following, it may induce you to gratify J. W. B. by inserting it in your work.

The former passage is applied by Paul*, to illustrate the doctrine of absolute and sovereign election, independent of any excellencies in man. A paraphrase may perhaps be as follows:-"I, the Lord, will consult only my own will and pleasure, as to the objects of my sovereign favour, without

• Rom. ix. 15.

being determined by any external circumstances in the objects themselves."

Methinks I hear J.W. B. saying, "There seems to be a contradiction between this paraphrase, and God being no respecter of persons." But let him consider that gowns, a respecter of persons, is used in a forensic sense, and belongs to a judge, not to a sovereign; nor have I ever met with it in the Bible, where election is professedly discussed. This is its meaning in many parts of scripture +, particularly in the passage before us, where St. Paul is proving that the Jews, with all their boasted privileges, shall be judged, as well as the Gentiles, on the last day.

A respecter of persons is one who, from some qualities, external or internal, which he beholds in a person, is led to swerve from justice, which ought to be executed in the most impartial manner, independent of all false grounds. Thus St. James reproves some for giving honour exclusively to the rich, on account of their outward shew, when the poor had an equal claim; and calls it respect of persons. Had the circumstances, as well as the claim been equal, it would not have come under this appellation.

The source of J. W. B.'s perplexity seems to be in taking the word persons, to mean abstractedly the individuals themselves; whereas it refers to the moral qualities, and attendant circumstances in life. If individuals, as such, be understood, he may well have his mind exercised, as he complains; for in this sense it would not be true that God had no respect of persons. The histories of Noah, Abraham, Jacob, David, and in fact the whole Jewish church, prove the contrary; and in election it is still more evident, how much sovereignty makes men to differ. If your querist will consult Beza on the place, and especially on Mat. xii. 14. he will find these assertions confirmed.

The first of these passages, therefore, refers to the sovereignty of God; the latter to his justice. The one points out the source of election; the other, if indeed it must be applied to this doctrine, shews the manner in which it is made, viz. that God will not confer his favours, nor withhold due punishment, on account of any external circumstances. Where then is the contradiction between these passages? Nowhere: they confirm each other; for God" will have mercy on whom he will have mercy," because, with him, "there is no respect of persons." I am, Mr. Editor, yours,

West Malton.

TYRO.

+2 Chron. xix. 7. Deut. x. 17. Eph. vi. 9. Col. iii. 24, 25. 1 Peter i. 17.

ON THE DOOR-KEEPERS AND PEW-OPENERS

Mr. Editor,

PETITION.

WOULD it not have been more consistent with the professions of humility and contentment, expressed by the doorkeepers in the beginning of their Petition, in your last, that they should have kept their complaints from the public view? Might they not have made private application for redress to those who are so ready to grant indulgences, which are not inconsistent with their own convenience? But, Sir, the matter having been made public, it appears to me necessary that somebody should point out the unreasonableness of their request. Let them recollect then," that they are not obliged to retain their situations; and that whenever they relinquish them, others can be found to take their places." But, in order to avoid hurting the consciences of any, of which you will see I am exceedingly tender, would it not be best to follow the practice of some Jews, who keep servants of a different persuasion from themselves, that such may freely labour on their Sabbath, of which they are so scrupulous? This might be effected by employing for door-keepers and pew-openers such as are of no religion at all; and such persons, surely, could not complain of being disturbed, while we might enjoy our pri vileges.

It appears to me, Sir, that to grant the Petitioners all they wish, would fall particularly heavy on our sex, for whom there is certainly not sufficient allowance made; notwithstanding which, I believe we are, generally, very punctual; and sure not to be too late. I can assure you, Sir, that if engaged to make an excursion into the country to a religious meeting, or what is called A Party of Pleasure, I am sure to be early enough; nor, on such occasions, need to be called in the morning, as at other times: and at any extraordinary service I am not satisfied to be present merely before it begins, but can sacrifice any of my meals, tea not excepted, that I may be there one, two, or even three hours waiting, if necessary, to procure a good place. Why then such a serious complaint, because we may sometimes be later than we wish in our ordinary Lord's Days' attendances at chapel? I can safely say, Sir, that I have not, for the last twelve months, gone to worship more than three or four times after the conclusion of the prayer before sermon; and even then, I have got there before the hymn was finished, so as to be in good time for the sermon. Have we not, Sir, the examples of the respectable religious families to shew that such a practice is not held criminal? I know for a fact, that Mr. Goodman's daughters, who would not on any account attend