addressed by the Rev. B. Matthias, | Mr. Tomkey, Rev. Mr. Evanson, Rev. Mr. Burke, Rev. Mr. Maghee, Dr. Orpin, and several others. It appeared by the Report, that the Society had taken a villa two miles from Dublin, at £220 a year, and £1000 fine. This villa contains large rooms, and extensive buildings. The house and its commodious offices are connected with several acres of domain, in a beautiful and heathful situation near Glasnevin. As yet but 16 pupils had been admitted, from the small size of the former house in But the Brunswick-street, Dublin. present establishment is suitable to a national institution," and admits a a classification of pensioners and paupers. There is one pupil in this institution, who is deaf, dumb, and blind. This will afford to the physiologist and metaphysician, some interesting_experi- | ments. The deaf and dumb, have already in the progress of their attainments, proved that they were dumb only because they could not hear. Thus the voice only articulates what the ear takes in! Reply to Queries. TO THE EDITOR OF THE IMPERIAL SIR, As to the query inserted col. 763, with respect to the petition in the Lord's prayer, "Lead us not into temptation," any Commentator may be consulted for satisfaction, either as to the form of expression which our translators have literally rendered, or the object of the petition itself. For the sake of those who are not possess ed of that treasure, I transcribe Dr. A. Clarke's comment on Matt. vi. 13. comes from rug, to pierce through as with a spear or spit, úsed so by some of the best Greek writers. Several of the primitive Fathers understood it something in this way; and have therefore added quam ferre non possumus, which we cannot bear." The word not only implies violent assaults from Satan, but also sorely afflictive circumstances, none of which we have, as yet, grace or fortitude sufficient to bear. -Bring us not in, or lead us not in. This is a mere Hebraism: God is said to do a thing, which he permits or suffers to be done." The French Geneva version has it thus-"El ne nous laisse pa tomber dans la tentation:" Suffer us not to fall into temptation. Dr. Campbell's version is-Abandon us not to temptation, but preserve us from evil. This agrees with the translation of the Lord's Prayer into the Armoric or Breton language, although not so literal as our common version. That God tempteth no man, means, that he seduces no man into sin: it would have been as well therefore, if our translators, instead of saying, that God did tempt Abraham, had said, God was about to try Abraham, as the English word tempt is not so equivocal in its application as the Latin from which it J. H. is borrowed. IN answer to the Query respecting Judas, col. 763, J. O. has only to recollect, that the sacred writer is supposed to take us back to transactions of past ages, so as to make them appear present to our view. In mentioning Judas's hypocritical remark respecting the expense of the ointment, there is something peculiarly appropriate in reminding us, that this was the man, who soon afterwards betrayed his Lord. As to the expression in our version, "which should betray him," it might be rendered, "who was about to betray him." The distinction of would and should, shall and will, have no existence in the original languages of the Scripture; it is therefore playing with shadows, to lay stress upon mere Anglicisms, in the interpretation of Scripture. It was not a divine decree, but the avarice of Judas, that led him to betray his Master. "Lead us not into temptation-That is, bring us not into sore trial. Пsigaopov, which may be here rendered sore trial, ERRATA. Col. 394, line 2, after present, read leuses.-Col. 730, line 7, for "others do," read others not do." PRINTED BY HENRY FISHER, CAXTON, LIVERPOOL. J. H. Emperial Magazine; OR, COMPENDIUM OF RELIGIOUS, MORAL, & PHILOSOPHICAL KNOWLEDGE. 66 THE VALUE OF A BOOK IS TO BE ESTIMATED BY ITS USE." We know that God has pronounced in his most holy word, that righteousness shall cover the earth as waters the face of the sea; and that the period shall arrive, when all shall know him from the least even to the greatest. When these specific promises are to receive their full accomplishment, is perhaps a point that is known only to the Almighty. But notwithstanding this uncertainty, it is the duty of all who are friendly to the interests of Christianity to watch the signs of the times, and to be ready as instruments in his hands; since, although his power is unbounded, he rarely works without means. Never perhaps, in the annals of the world, did such combinations of favourable occurrences meet together as now appear. The nations of Europe, settled into a state of tranquillity which promises to be more lasting than the present generation, seem mutually disposed to cherish a spirit of benevolence, as though to make some atonement for their long forgotten amity. To the necessity of giving general circulation to the Scriptures, particularly among heathen tribes, the attention of several European states has long since been called; and the happy effect has been, that wealth and learning co-operating with piety, have given a powerful stimulus to united exertions. The same benevolent spirit that has supported the Bible Society, moving in a distinct department, has given birth to Missionary Establishments. And although these had no intentional or preconcerted connection in their respective formations, yet in the order No. 10.-VOL. I. of Providence they seem to have one common bearing. They appear like two rivers which rise on opposite sides of the same mountain, and flow in distinct valleys. They run however towards the same point, in which, ere long, we may expect to see them unite; when, in their mighty confluence, bearing down Pagan temples before them, they will water and replenish the moral world. The Jews, scattered throughout all the countries of the civilized world, and in the eastern hemisphere even among barbarous nations, may be awakened from that delirium of obstinacy in which they have been entranced for ages. These, on finding that they have been carrying with them the records of their own dispersion, may also come forth, and embrace that Gospel which they have so long despised. It is therefore not unreasonable to expect, that they may finally bear their part as conspicuously in fulfilling those prophecies which relate to their restoration, as they have appeared in those which record their iniquities, and the punishments which have been inflicted on them. To keep alive that spirit of benevo→ lence from which these institutions derive their vigour, the Sunday Schools are admirably adapted. The seeds now sowing in the minds of youth, can hardly fail to take root, and to produce hereafter a blessed harvest; the fruits of which our posterity may expect to find scattered over every habitable portion of the globe. It is scarcely possible, that the generous supporters of Sunday Schools can fail to excite gratitude, and those concomitant graces by which gratitude can be distinguished as a virtue, in the bosoms of the children who are now the objects of their bounty. And it is not to be expected, that a discovery of these happy effects will cause the hand of benevolent affluence to withhold that liberality which it has hitherto displayed, under circumstances far less favourable. 3 L Sunday Schools form a seminary, in which benevolence and gratitude meet together, and happily communicate reciprocal vigour to each other. While this seminary of social virtue continues to exist, there can be little to fear that a spirit of genuine philanthropy will be suffered to languish. And in the same proportion, as the effects which may be reasonably anticipated, are produced in these schools, the energies of benevolence, grown more powerful, will become concentrated in their issues and objects. From such an accession of active virtue, resulting from the combined exertions of several European nations, what may we not reasonably expect? Energies like these, originating in pure philanthropy, and flowing through institutions which keep alive the active principle by their constitutional warmth, having the removal of ignorance and vice for their object, may confidently expect the blessing of heaven to accompany their efforts. Under all these concurring circumstances, it can hardly be deemed presumptuous to suppose, that we have seen those mighty engines already put in motion, which, as instruments in the hands of God, may prove the means of evangelizing the world. SPECIMEN OF BISHOP DUPPA'S that no further apology will be necessary for its insertion without alteration. EDITOR. Angels Rejoicing for Sinners Repenting. Luke xv. 10.-"Likewise I say unto you, There is jo in the presence of the angels of God over one sinner that repenteth." MAN never yet invented more ways to damn himself, than God hath done to save him; nor was he ever varied into more shapes of sin, than his Saviour hath been of mercy: for as before his incarnation the Israelites had a cloud to usher them, and God was in that cloud; Moses had a flame to becken to him, and God was in that flame; Elias had a voice to call him, and God was in that voice: so after he was incarnate, when he became one of us, (sin alone excepted, which makes us not of him,) as if to have been man alone, was not enough, he ransacks the whole inventory of his creatures, puts on all shapes to gain a soul: to the traveller, he calls, I am the way; to the benighted, he shews, he is the light; to the stranger, he opens himself, I am the door: look for him among the plants, you shall find him a vine; search for him in the flock, the Baptist points him to you, Behold the Lamb! or if metaphors be but verball transfigurings, track him by his parables, which are more real; if you meet there with a sower, Christ is that sower; if you hear of a bridegroom, he is that bridegroom; if you see the man that brings back his lost sheep in triumph, he is that man: or if you find a woman that calls her friends to joy with her, Rejoice, for I have found the ALTHOUGH, among the numerous articles introduced into the Imperial Magazine, those which have an immediate bearing on Theology and Morals will always hold a distinguished rank; yet such compositions as fall under the denomination of Sermons can hardly be considered as having a claim on our pages. Peculiar occasions, how-piece which I had lost; know that that ever, may arise, in which communications of this description may be admissible; but this can only be the case, when some specimen of antiquated expression, some sententious and vigorous thought, some originality of ideas, or some subject of more than common moment, appears to recommend them. By a correspondent, whom we highly esteem, we have lately been favoured with the following article, which may be considered as a fair specimen of the mode of preaching which prevailed about the time that it bears date. We presume piece is thy soul, those friends are the angels, he is that woman too: for that parable, this text is the moral, the meaning of the parable, Likewise I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth. That parables are pictures, Athanasius tells us, but withall, such pictures as have their velamina, their shadows, their curtains diaphanous enough for the eye of faith to look through; but not for the eye of unbelief or ignorance. For as saint Hierome counselled a Roman matron to keep her young |