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the house of Rimmon, the ball-room, or the theatre, they hope the Lord will pardon them in this thing. What is by no means common in the religious work, these people are taken periodically sick : their disease is at its climax about the Ath of June; and no:biug will restore them to health but sea-breezes and country-air. Now the phenomenon which I have noticed in reference to these unhappy beings is, that while they are visibly recovering from the indisposition which was their apology for a trip to the sea-side, they are attacked by a disease which is of a moral rather than of a physical nature. The first symptom of this strange malady is, the patients affect to forget that they ever made a profession of religion. Instead of enquiring after the good cause, they wish to know if there be not a subscriptionball, and who are the most fashionable, not the most virtuous, people in the town. Thiey express no solicitude that the gospel should be vrcached in a place of fashionable resort; and, if they learn that it is, the minister is neglected. They may, perhaps, attend once or twice to gratify curiosity, --but then it inust be in the evening; nor must it be generally known that they approve of a vulgar declaimer, who ialks of temperanc', righteousness, and a judgment to come. Indeed, Mr. Elitor, some of these creatures have been known to reside for five or six weeks together in a town where the means of religion are enjoyert, and where their presence and influence might have greatly served a cause, without their being once suspected of attachment to evangelical, or to any religion :-and, I am told, which is very strange, that their disorder only continues while they are at a distance from home; that, as soon as they return, they fall again into the routine of service, without any awkwardness, and without any shame.

Will you have the goodness, Mr. Editor, to enter their extraordinary case in your Magazine; and, if you have any skill in moral discases, do, prescribe for them; -- though folly is often incurable, and inconsistency and hypocrisy invulnerable*.

I am, Sir, yours &c. The Editor hopes that the case described by tliis correspondent. is not very common ; but, supposing its existence, which is cers tainly possible, he would venture to prescribe a careful perusal of Ps. cxxxix. 1-12, und Mark viii. 38.

* The conduct of such persons, justifies the sarcasm long ago composed by a profane wit

“ Some people carry things so eren
"Between this world, and llel, and Heaven,

Thinking to give ofience to neither,
“ They freely deal in all together ;
" And equally abhor to quit

This world for both, or both for it."

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It gave me great pleasure lately to hear that the Dissenters in England are taking measures for the establishment of a Grammar School, and that it is the desire of some among them to institute also a University.

If the following thoughts, which have occurred to me, shall be deemed to have a tendency to promote these important objects, I beg you will indulge me with a place for them in your widely-circulating Publication.

It has ever been the glory of Christianity to contribute to the diffusion of generai knowledge. The philosophy of the Heathens was confined to a few, compared with the multitudes of the disciples of Jesus, who have in all ages devoted themselves to study, from religious motives. Learning has languished when Christianity has been corrupted, - has revived when Christianity has been reformed; and, in general, flourishes or fades according to the degree of purity ani vigour in which Christianity is maintaincd.

While learning follows the gospel, it serves to adorn and defend it. Some well-meaning Christians have indeed been known to undervalue learning. But these have been little aequainted with that which they disregarded ; and have probably been prejudiced against it by the treacherous behaviour of learned, but false, bretliren. It may be safely affirmed, that no Chrisa tian, who was learned himself, ever despised learning, or thought the acquisition of it unimportant to the cause of Christianity.

No kind of learning is more immediately connected with the success of the gospel, than that which is commonly called Classical. One of the most remarkable gifts of the Holy Spirit, on the day of Pentecost, was the Gift of Tongnes; and, now that miracles have ceased, the use of means for obtaining a measure of that gift (that is, the study of tongues) is evidently the duty of all who would be extensively useful in preaching the gospel. The Scriptures have been given, by inspiration of God, in two different languages; with which the preacher ought ever to be able to compare the translations which have been made of them by men. To be “apt to teach,” requires equally a knowledge of the original languages of Scripture, and of the language which the teacher is himself to use; and if this language should be even his mother-tongue, he cannot understand it thoroughly, or preach the gospel in it with a desirable degree of clearness and precision, unless he be accustomed to the critical study of language, and have some acquaintance with those languages in particular, into which the carliest versions of Scripture were made, and from which the modern languages of Europe have borrowed so many of their words, especially of those words which express the doctrines of revelation.

It is remarkable, that some of the most zealous Infidels have, of late, been avowedly hostile to classical learning. They seem to feel conscious, that nothing will more effectually resist their efforts than the knowledge of the genuine records of antiquity, whether sacred or profane. They would, therefore, draw a vuil over the holy beauties of the one, and over the defects and pol. lutions of the other, that their own misrepresentations of both may not be so liable to detection, and that, if possible, the very memory of divine communications to mankind may, in time, be 'obliterated.

The establishment of Grammar Schools provides for an early attention to classical literature. Children are always the best scholars in the study of languages; whercas, very few indeed can prosecute that study with success, after they have advanced in life. Christian parents onght seriously to consider this fact, when revolving schemes for the employment of their children. They ought to enquire, not merely what alucation will fit thein for worldly business, but what may be done, when their talents are promising, to make them useful in the church of Christ, if the Lord, to whom they were brought at baptism, should appear to have marked them for his own.

The great ohjection to this suggestion is, the apprehension that, if they should not prove godly persons, or should not be inclined to the work of the ministry, when they come to choose for themselves, their early education must be, in a great measure, lost. But this objection would be almost entirely obviated if, besides a preparation for the ministry, provision were made for opening the way to the learned professions in general. And here may be seen the benefit of a University among the Disserit. ers. Hitherto, their academies have been limited to the education of theological students. llence there is reason to fear, that some have been, in a manner, compelled to be ministers, because they had been long engaged in preparatory studies; although, in thic issue, their talents, or their characters, appeared to be questionable, and their very inclinations averse from the oflice.

a University, however, besides classes for Latin, Greek, Hebrew, Mathematics, Physics, and Moral Philosophy, there ought to be a school of Medicine, and even an introductory school of Law. Thus would a ready field be open to the choice of youth in any of these departments; and, while those only whose hearts gave them to the ministry, would prosecute the studies more immediately connected with it, a body of well-informed youth would be educated among the Dissenters, who might be most useful as private members of their churches, if trily pious; and might, at any rate, rise into stations of respectability and influence in society, with a disposition, as opportunity should offer, to use that intuence in favour of the interests of those amoug who!n they had received their eclucation, and formed their attachinents in early life.



One of your correspondents, in your Magazine for February last, has ably defended Mathew ii. 23, concerning Jesus, who should be called the Nazarene.

There are three prophecies in the Old Testament in which the word Brunch is applied to the ever-blessed Jesus *. I am inclined to think the word Branch in those passages, is Netzar in the original, which signifies, of Nazareth: – if so, the latter text will read thus: “Behold the man, whose name is the Nazurene." Of this sentiment is Dr. Hawker t :-“It is harilly possible to enter on the perusal of this chapter, on the subject of the Nazarenes, without calling to mind Him who, at his entrance into the world, in substance of our flesh, we are toll, came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the prophets : “He shall be called a Nazarene." Isaiah describes Jesus uilder the character of the Branch growing out of the root of Jesse. The word Branch is NETZAR, signify. ing of Nazareth 1. Though there are many circumstances in the Jaw concerning Nazarites, which cannot be at all applicable to the blessed Jesus, for he both touched dead bodies, and drank wine, and yet was never unclean, but remained as before, holy, barmless, undefiled, and separate from sinners ; yet, strietiy speaking, as being eminently devoted to the Lord, Jesus was the very Nazarene himself, to whom all the law concerning the Nazarites typically referred;" and, I may add, to wlior all the prophets looked for salvation.


* See Isaiah xi. 1. Jer. xxxiii. 13. Zech. vi. 12. + See his Exposiiion on 1, 2.

Isaiah xi. I.

A REMEDY FOR SCHISM. That there should be no schism in the body, but that the members should have the same care one for another. -- 1 Cor. xii. 25.

I SIALI, venture to call Schism a faction, a division, a separation, which takes place in any church whatever. Are not these schisms notorious, and very frequent in the present day? Are they not abominable and disgraceful? How many ministers have been almost broken-hearted by them! How many professors have they disunited in worship and affection for the rest of their lives! Tlow many rotten-hearted, ilt tempered creatures have they bronght into influence and distinction ! - the scum and the scandal of a congregation. How many hopeful characters bave they essentially injured ! How many scuffers and blasphemers bave they hardened in their impiety!

If such are the evils which follow alınost every instance of schism, bow ought this moral plague to be dreaded, and, if possible, to be remedied? I reply, That as ministers are generally the greatest sufferers, they ought to administer the medicine; and each of them has a suflicient portion of it always at hand. It is this, -- the spirit of the gospel transfused through an upright line of conduct. Let this be applied in the following instances :

1. Be disposed to support your brethren by all the fienilly attentions in your power, speaking justly of their preaching anil character. Ñever withhold these proofs of your brotherly love, unless they depart from the doctrines or spirit of the gospel.

2. Discountenance the silly reports you may bear to the injury of any of your brethren. Oppose backbiting and slander to the utmost.

3. Whenever any brother is sinking in the esteem of bis flocki through their caprice, perverseness, or Antinomianism, endeavour” to hold


his hands and liis heart in his work. 4. Never espouse the part of the factious schismatics, till you have heard your brother's account of their conduct.

5. In cases of open separation, do not preach for the separatists till it be evident that God is with them. Detest the thought of wounding a brother's feelings, through the contemptible influence of a party-spirit; for, through this aboininable principle, schisms are sure to be multiplied.

6. Let the symptoms of disease in the patients, arouse the benevolent attention of the physicians. Let them check the fora ward, humble the proud, and warn the unruly; and many a schismatic distemper would receive a timely cure.

7. Let elderly ministers and tutors of academies pay more attention to these things, in proportion as the diseage may preyail ; for much good may be accomplished by their influence.

May the Lord inspire all his people with an increasing abomination of schism and party-spirit! May brotherly love reign triumphant through all our churches ! AN ENEMY TO SCHISM.

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QUERIES, A young Enquirer is much perplexed to know how she should understand those words in the Lord's Prayer, “Lead us not into temptation ;” which to her seem to imply, that God is the Author of temptation. She would be mạch obliged by a few observations tending to clear up the disticulty. Various Correspondents request an Explanation of the following

Text of Scripture: “ I SHALL see him, but not now; I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall sinite the corners of Moab, and destroy all the children of Seth.” Numbers xxiv. 17.


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