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that the end which masters should have in view, is nof barely to teach their scholars Greek and Latin,--to make exercises and verses,--to charge their memory with facts and historical dates,to draw up syllogisms in form, or to trace lines and figures' upon paper. These branches of learning are useful and valuable as means, but not as the end, when they conduct us to other things, and not when we stop at them;--when they serve us as preparatives and instruments for better knowledge. The end of masters is, to habituate their scholars to serious application of mind, to make them love and value thesciences, and to cultivate in thein such a taste as shall make them thirst after them when they are gone from school ; to point out the method of attaining them; to impress a sense of their use and value; and, by these means, to dispose them to the different employments to which it shall please God to call them. Besides this, to improve their hearts and understandings,-to protect their innocence,- to inspire them with principles of honour and probity,—to train them up to good habits,-to correct and subdue in them, by gentle means, the evil inclinations they may be observed to have, such as pride, insolence, an high opinion of themselves, and a saucy vanity continually employed in lessening others; a blind sell-l ve, solely attentive to its own advantage; a spirit of raillery, which is pleased with offending and insulting others; an impertinence and sloth, which render all the good qualities of the mind uscless." I am, Sir, yours, &c. ADJUTOR.



I SUPPOSE most of your readers have learned that, in the maridate which the Emperor of the French transmitted to the Archbishop of Paris, to return thanks to God for the capture of Dantzic, he declared himself the Protector of the Roman Catholic Religion; and has craftily availed himself of some late political differences among ourselves, to declare to Roman Catholics in general, that he considers the British government “as persecuting Their religion.” Now, as Bonaparte's sentiments become of increasing importance to us by his successes, my object, Mr. Editor, is, in few words, to excite the attention of Protestants, of every denomination, to sow the seed of God's word, by the prompt and liberal distribution of Bibles and Religious Tracts, to while it is called To-day, lest the night come upon them, when no mati can work." I am one of those who apprehend the Protestants, as such, may yet be exposed to public persecution ; and, therefore, now may be the time to diffuse widely those books which may excite and keep alive in mens' hcarts a love to the peculiarities of the Protestant Rcligion.

Independently of the above remarke, I think, that as Tracts may now be distributed in vast numbers, at a very little expence, every Christian who expects the protection and blessiug of God, ought to take with him as many shilling's worth, at least, of cheap Tracts to throw on the road, and leave at inns, as he takes out pounds to expend on himself and family. This is really but a trifling sacrifice. It is a highly reasonable ono ; and one which God will accept. This will be doing good to those of whom you expect nothing again ;” and those who do so, have a promise of our Saviour, that “they shall be recompenced at the resurrection of the just.”


Your correspondent J. K. in your July Magazino (p. $12) at. tempts an answer to a query, inserted in a former Number, respecting the words “He sball be called a Nazarene *;" in the latter part of which, he introduces a subject which appears to me to have no relation to the matter in hand, except in sound. :

The word Netzar comes from the root he preserved, and is rendered the brunch in the Scriptures referred to, perhaps, on account of the tenderness of the young shoot, which becomes an object of peculiar care. This seems to furnish the name of Netzar ; or, according to Syriac termination, Natteret, the supposed place of our Saviour's birth, and the real seat of his edu. cation, which probably had many plantations in or about it ; so that Natzeret may be the place of branches, and our Saviour is thus called a Nazarene, as an inhabitant of such a place. See this subject largely and learnedly handled by Bishop Chandler, in his Defence of Christianity, from page 220-236, where the original querist may find ample satisfaction.

But the Nazarite is, in the original, Nazir; the Tsadi is used in the first word; in this the Zain, which signifies “one separated,” as we know Sampson and others were; and, because kings are crowned, and thus set apart from and above the people, the word is used for this sign of royal distinction. Now, though both the Branch and the Nazarite refer to Jesus Christ, who is indeed the Branch of Renown, and the person who, like the Nazarite, is separated from his brethren, and crowned Lord of all, yet it seems to be the first and not the latter type which the Evangelist regards in the place before us.

I am, dear Sir, respectfully yours, Bartholomew Close.

T. S. * Matt, ii. 23,

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(See our Mag. for July, p. 313.) Mr. Editor,

The following observations are submitted to your consideration, in answer to the “ Young Enquirer," in your last, on that part of the Lord's prayer, “ Lead us not into temptation.".

It is, doubtless, the easiest, as well as the safest and most judi. cious way, when any difficult passage occurs, to search out its agreement with the general tenor of the sacred word.This mode of investigation may enable us to obviate this seems ing difficulty. The word " temptation," sometimes means any trial *. It is asserted that God tempted Abraham +; that is, he put his faith and sincerity to the test : it is explained in Heb. xi. 17. The more Abraham's affections were fixed upon his son Isaac, the more evidently would his sincerity towards God appear, in his readiness to offer him as a sacrifice. God still, by various means, proves the strength of faith and reality of love, in the souls of his people.

At other times, this word is to be taken in a bad sense, when it refers to the devices of Satan. By his temptations he designs to deceive, seduce, and destroy. Thus he tempted our first parents to take of the forbidden fruit. His first effort was to persuade them that they bad misunderstood the divine sentence, or that God did not incan to execute his threatening; and that, so far from sustaining any evil by a participation, it would be the mean of increasing their wisdom.

This is the process he still carries on with his temptations,-to misguide the judgment,--seduce from the path of duty,-and thus ruin immortal souls; and, through the depravity of the human heart, lie is, alas ! too successful.

It is impossible, however, that God should tempt men in this sense, for three reasons:

1. Because, By making Him the author of temptations, we make him the auihor of sin; and this would destroy the attribute of his holiness.

2. It would argue against his mercy, and would go to prove that he both delights in the death of sinners, and uses means to promote it.

3. It would plainly contradict Scripture, which gives us this caution :-"Let no man say when be is tempted, I am tempted of God; for God cannot be tempted of evil;-neither tempteth be any mang.'

The passage under consideration is thus paraphrased by the excellent Dr. Guyse :-" We humbly intreat that thou wilt keep us out of the way of such trials as might prove too hard for ns; or if at any timne temptation lies before us, grant us help

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and victory over it.” To the same purpose are Baxter and Docldridge.

Every situation exposes to dangers --some situations more than others; and the dangers are in proportion to the nature and strength of our easily-lesetting sin: - this therefore is an humble request to be guidel as to the one, and kept from the other. Agar prayed in the same manner : Sensible of the plague of his own heart, he dre:el poverty, lest he should murmur against the Lord, and be tempted of injustice; and, on the other hand, he did not wish great worldly prospre rity, lest it should wean his heart from God, and he should think more of the gift tIran of the Giver. Thus [ think the prayer is designed to teach us to be much with God, inploring him to fix us in such situations, and so to regulate all our concerns, as shall be least favourable to the evil propensities of a Weacherous heart, and the machinations of a tempting devil.

T. P. | Prov. XXX. 7, 8, 9.

ASTAR, in ptophetical language, denotes an illustrious character, and is applied to ministers, to nobles, to princes, and to Christ. This prophecy was partially accomplished in David, who subdues all the neighbouring nations, reduced the Moabites to an ignominious servitule, and treated them with great severityt. Of Sheth, we know little or nothing certain. Some authors suppose it was a considerable city of Moab;-others, that it was the name of a celebrated king. But this elegant passage of Scripture refers principally to the Lord Jesus Christ, who entitles himself " the Night and the Morning Star;" and the Jews called the Mes. siah Barchochab, or the Son of the Star, in allusiou to this prophecy. Balaam says, “I shall see him ;" . er the Son of God will certainly manifest himself, but not now. -" I shall behold him, but not nigh:” that wonderful event is far distant. Several eminent expositors substitute the present tense for the future, and render it thus:-"I see hisn (i. e. the Messiah) but he does not appear now; I behold in vision, but he is not nigh: He shall totally destroy all his enemies, even the most formidable, and establish an universal and everlasting monarchy. Harwick.

W. W.



To the Editor. I was exceedingly pleased, some time ago, in reading the 31st of Beza's

Epistles. It evidently was written to ore who had expressed his scruples respecting the mysterious constitution of the person of Christ, as God. Man, because he could not rationally comprchend it. In this better the

venerable Divine endeavours to obviate these scruples, by a scriptural elucidation of the subject, and by an appeal to Rcason itself, as guided by Revelation. From a single passage of Scripture he fairly deduces the doctrines of the essential Godhead and proper humanity of Christ, together with the inseparable union of both these distinct natures in his one adorable Person.' As just views of the Person of Christ are, on many accounts, of the utmost importance, I conceive that this letter, which illustrates the doctrine, might enrich your valuable Repository.

Yours, &c.



“ That you cannot by reason comprehend that great mystery of godliness, does not surprize me; for this is the proper business of faith, not of human reasoning. Let us see, however, whether Reason may not be serviceable. Grart me these two principles (neither of which you can reasonably deny) namely, that God is true ; and, that he hath spoken to us by Jesus Christ: then, by that declaration of Christ,“ I have power to lay down my life, and I have power to take it again *,” the Godhead of Christ is necessarily established. For in what respect shall we suppose he spake these words? Of his body? Not so; because a lifeless corpse cannot so much as request, much less resume, the life or soul of which it had been divested; for a dead body possesses neither appetite nor action. But did he declare this in respect of his soul ? If so, he would have said, that he had power to lay down not bis life, but his body, and power to take it again; since the soul can neither lay down nor assume itself, nor the life of which it is composed. It follows, therefore, that he must have spoken these words in respect of another nature, which consists of neither soul nor body, but hath full power and dominion over both. Now, what can this be, unless that which renders the person who possesses it, both in name and in reality, God? For an ability to throw aside life, seems indeed to be the property of every living creature; but to bestow upon himself a lite once lost, we must necessarily confess belongs to him alone, whose pature is from itself, and therefore comports not with the spirits of the blessed themselves. · Hence follows what I mentioned before, that thus the true and proper Godhead of Christ is clearly proved. And again, as the Godhead eannut cease to exist, nor even suffer a change (for otherwise it could not be Godhead) from the same declaration of Christ, it is clear, that the Logos (or Word) truly assumed another; namely, a human nature unto himself, because other. wise he could neither bave possessed a soul to lay down (that is, to separate from his body) nor a body to re-unite with his

* John x. 17, 19,

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