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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 veil over the holy beauties of the one, and over the defects and pollutions 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; whereas, very few indeed can prosecute that study with success, after they have advanced in life.. Christian parents ought seriously to consider this fact, when revolving schemes for the employment of their children. They ought to enquire, not merely what education will fit them 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 objection 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 Dissenters. Hitherto, their academies have been limited to the education of theological students. Hence 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 the issue, their talents, or their characters, appeared to be questionable, and their very inclinations averse from the office.

In 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 truly 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 influence in favour of the interests of those among whom they had received their education, and formed their attachments in early life. ONESIMUS.

JESUS, THE NAZARENE.

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 Branch 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 Nazarene.” Of this sentiment is Dr. Hawker :-"It is hardly possible to † enter on the perusal of this chapter, on the subject of the Nazar enes, without calling to mind Him who, at his entrance into the world, in substance of our flesh, we are told, 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 under the character of the Branch growing out of the root of Jesse. The word Branch is NETZAR, signify ing of Nazareth. Though there are many circumstances in the law concerning Nazarites, which cannot he 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, harmless, undefiled, and separate from sinners; yet, strictly 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 whom all the prophets looked for salvation.

* See Isaiah xi. 1. Jer. xxxiii. 13.
See his Exposition on Numb.vi. 1, 2.

Zech. vi. 12.

Isaiah xi. I.

K.

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.

Are

I SHALL venture to call Schism a faction, a division, a separation, which takes place in any church whatever. 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! How many rotten-hearted, ill tempered crea tures have they brought into influence and distinction ! — the scum and the scandal of a congregation. How many hopeful characters have they essentially injured! How many scoffers and blasphemers have they hardened in their impiety!

If such are the evils which follow almost every instance of schism, how 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 in

stances:

1. Be disposed to support your brethren by all the friendly, attentions in your power, speaking justly of their preaching and character. Never 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 hear 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 his flocked through their caprice, perverseness, or Antinomianism, endeavour to hold up his hands and his 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 abominable 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 forward, 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 disease 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. ΤΟ

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 much obliged by a few observations tending to clear up the difficulty.

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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Evangelicana.

Remarkable Testimony in favour of the strict Observance of the
Lord's Day.

A YOUNG man, who had been employed in a gentleman's garden in Suffolk, had a strong inclination to try his fortune near the metropolis. Accordingly, he came to London; and soon got into a situation at the west end of the town; where he, in a few years, acquired so much pro perty, that he took some ground, and entered into business for himself. He had been brought up in a religious manner, and in the strict observance of the Sabbath; but the love of the world now so far got the ascendency, as to induce him to violate that sacred day, by selling various articles which his garden produced. Providence, however, frowned upon hiin, so that his prospect of great gain proved delusive. By some unac countable means, he failed of success in all his schemes; and in a short time became a bankrupt. His sister, a pious young woman, who kept his house, told him her apprehensions; that the cause of his misfortune was, his profanation of the Sabbath; and strongly urged him to begin business again upon a smali scale, offering to lend him all she had (which was but thirty shillings) to buy a few necessary articles, upon this condition, that he should sell nothing upon the Lord's Day, but devote it wholly to religion; in which case, she told him, he might hope for a divine blessing. He agreed to take her advice; and he soon experienced the wisdom of it; for he quickly began to find his business wonderfully to prosper; and, in a few years, rose to such affluence, as to purchase the ground he had hired; and to be able to commuuicate largely of his substance for the þýnour of God, and for the good of many.-The truth of the above can be allested by persons living, who knew the man and his history. The reader is left to make his own reflections.

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The following extract from Dr. Symmons's Life of Milton (an able and erudite performance) as it is charming evidence of the pious resignation of our sublime poet to one of the greatest afflictions which life is heir to, I will perhaps be acceptable to your readers, and will not undeservedly occupy a portion of your Evangelicana. It is a part of a letter on the subject of his Blindness, addressed by Milton to one of his literary friends.

J. S.

"I HAVE made up my mind to my case, as one evidently beyond the reach of cure; and I often refiect that, as many days of darkness, according to the wise man, are alloited to us all, mine, which, by the singular favour of the Deity, are divided between leisure and study, are recreated by the conversation and intercourse of my friends, are far more agreeable than those deadly shades of which Solonron is speaking. But if, as it is written, "Man shall not live by bread alone, but by every word that proeeedeth out of the mouth of God," why should not each of us likewise acquiesce in the reflection, that he receives the benefits of sight, not from his eyes alone, but from the guidance and providence of the same Supreme Being? Whilst He looks out, and provides for me, as he does, and leads me about, as it were, with his hand through the paths of life, I willingly surrender my own faculty of vision in conformity to his good pleasure; and, with a heart as strong and as steadfast as if I were a Lynceus, I bid you, my Philarus, farewell." Life of Milton, p. 334.

Ìf

Sir,

VALUE OF BIBLES ON BOARD A SHIP.

To the Editor.

you think the following information will be of any service to the Society for Distributing Bibles, &c. you will oblige me by giving it a place in the Evangelical Magazine.

BEING in company with a young officer in the East India Company's service, lately arrived, he mentioned that one of the seamen, died on the passage home; and, when that happens, it is a custom amongst ship-mates to sell all their clothes by auction; and this was done to the person alluded to above. In his chest was a Bible, which was put up by itself at 6d: it presently got up to 12s. and the captain desired the auctioneer to knock it down, as it was too much for it, he said. And my informant farther added, he had no doubt but that it would have sold for a guinea, if they had been let alone. He also said, that a Bible was considered a valuable acquisition by many of the seamen on board of that ship; and that frequently, at leisure hours, one person read the Scriptures to many of his ship-mates, who were all attention to hear. This account I am the more disposed to give credit to, as it proceeded from one nowise attached to the cause for which the society were instituted, but rather the contrary. I am respectfully, Rev. Sir, your obedient servant, D. W.

SHORT SENTENCES ON FAITH.

NOTHING greater can be said of faith, than that it is the only thing which can bid defiance to the accusations of conscience.

If it was not for Christ, conscience would tear me in pieces. Conscience is the most positive, teazing, tormenting thing in the world; and nothing can silence it but faith.

Thank God for Christ!-Christ for a clean conscience; and the Spirit for giving me a sight of it as clean.

Nothing can pacify an offended conscience, but that which satisfied an offended God; and well may that which satisfied an offended God, pacify an offended conscience. Mr. Adam, of Wintringham.

To the Editor:

Sir, The following Conversation between Dr. Johnson and two of his literary friends, contains some hints that appear to me worthy the attention of your readers.

O. P.

Boswell. There are, I am afraid, many people who have no religion at all. Mr. Seward. And sensible people too. Johnson. Why, Sir, not sensible in that respect. There must be either a natural or a inoral stupidity, if one lives in a total neglect of so very important a concern. — Seward. I wonder that there should be people without religion. Joha son. Sir, you need not wonder at this, when you consider how large a proportion of almost every man's life is passed without thinking of it. I myself was for some years totally regardless of religion. It had dropped out of my mind. It was at an early part of my life. Sickness brought it back; and, I hope, I have never lost it since. Boswell. My dear Sir, what a man you must have been without religion! Why you must have gone on drinking and swearing, and Johnson (with a smile). I drank enough to be sure. - Seward. One should think that sickness and the view of death would make them more religious. Johnson: Sir, they do not know how to go about it. They have not the first notion. A man who has never had religion before, no more grows religious when he is sick, than a man who has never learned figures can count when he has need of calculation: Boswell, vol. III. 362;3.

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