say, "I was very much amused by Mr. Bakewell's pamphlet, but he was certainly too severe." It does however appear that those changes in the north of Scotland, which he so strongly reprobated, have entirely failed as to any advantages that were so confidently spoken of; and it is well known that the small tenants of the marquis have in general been more prosperous, and paid higher rents in proportion than the large ones. Th. of had attained his fiftieth year. Mr. Bakewell has made three trips to the temple of Hymen. His first wife brought him nine children, four of whom survived her, first, a daughter, married young to a Mr. Randle, and died, leaving three sons, one of them only now living; second, a daughter, who also married young,to a Mr.Astley, and is now living in London with her husband and eight daughters; third, a son, who has a wife and four children; he is following his father's profession with zeal equal to his; fourth, a daughter, who died young. By his second wife he had four children, one only surviving her, a son, who some years ago became a member of the church of the Rev. Robert Hall, Lei-lation. cester, and a preacher; he is now a divinity student at the Baptist College Bristol, giving promise of being useful in his day and generation. By his present wife he has had eleven children, of whom five sons and five daughters are living, all young. SERAPHIC OBSEQUIES. (Concluded from col. 460.) Theotimus. THEIR garment is of a different colour from that which Francis wore; nor did he ever use a cord of white hemp. When, therefore, they knock at the door, the answer will be, you have not the wedding garment-I know you not. Philecons. Have you told me all? Th. What you have heard is not half. In the fifth place he informed him, that those who should be evil-disposed to the Seraphic order-who, alas! are too many -should not live out half their days: they shall die a miserable and untimely death. Ph. Of this we have an illustration in the fate of the Cardinal Matthew Sedunensis, whose habit it was to think and speak all manner of evil of the barefooted friars. He died, if I recollect right, before he Th. The sixth revelation is: the Lord swore to him that the favourers of the Seraphic order, however wickedly they may live, shall at last certainly obtain the mercy of God, and finish their course with a blessed end. Ph. Even if slain in acts of adultery? Th. What the Lord has promised will assuredly come to pass. Ph. But what is to be considered favour and good will? Th. That's easily answered. He that presents them with money and clothes, and furnishes their kitchen-he it is that loves them. Ph. Are not admonition and instruction proofs of love? Th. They have enough of these at home; and it is their custom to bestow, and not receive, such benevolence as that. Ph. The Lord, it seems, promised more to the disciples of Francis than to his own. He engaged to consider as done to himself whatever was performed for his sake to any Christian; but he never promised eternal life to those who had lived wickedly. Th. You need not wonder at that, my friend. The ultimate vigour of the gospel was reserved for this order. But listen now to the seventh and last revelation. Ph. I am all attention. Th. The Lord swore to him, that no one who died in the Seraphic | for they are immortal. But when the habit should make a bad end. Ph. vest is in the sepulchre, what is there What is to be understood by making to preserve the separate spirit? Th. a bad end? Th. He does so, whose The vest conveys the shade with it, soul, when it leaves the body, is im- and so renders it secure. Ph. If mediately transported to hell, from what you say be true, this revelation whence there is no redemption. Ph. is of more value than that of St. John; Then the garment is no defence for it shews a quick and easy way to against the fire of purgatory? Th. escape eternal death, without labour, Not unless the deceased should have uneasiness, or repentance-yea, if the chanced to die on the first day of the whole of life has been devoted to inblessed Francis. But is it a light dulgence. Th. It is quite true. Ph. thing, think you, to be preserved from Now then I cease to wonder that most hell? Ph. Quite the contrary, I as- people are liberal to the Seraphic frasure you. But what are we to think ternity. I only wonder that any can of those who are not clothed in the be found to oppose or despise them. sacred garments until after they are Th. Such people you may judge to dead? It cannot be said that they be blinded by their evil hearts, and to have died in them. Th. If they had all good works reprobate. Ph. From desired it when alive, the will is to be this time it shall be my greatest care taken for the deed. Ph. When I was to die in the holy garment. But in at Antwerp, I was present, with some the present age some are to be found other of her relations, when a woman who teach that man is justified by was in the act of dying. A venerable faith alone, and not by works of Franciscan friar was there. When righteousness that he has done. How he saw that she was at her last gasp, wonderful the force of the garment he took her arm, and thrust it up to must be, that is able to perform the the shoulder in the sleeve of his gar- same work without faith. Th. It must ment. Now, it is a matter of doubt not be said without faith; but that with some whether the whole body of faith is sufficient which believes the this woman was thereby preserved promises made by Christ to St. Franfrom the lake of fire, or only so much cis. Ph. But will the garment save a as was covered with the garment. Turk? Th. Ay, or Satan himself, if Th. Unquestionably the whole was he would consent to be clothed in it, safe; as we know in baptism that the and believe the revelation. sprinkling of part of the body renders the whole man a Christian. Ph. It is wonderful that evil spirits should have such dread of this garment. Th. They have greater horror of it than of the cross of the Lord. I saw, as Eusebius was carried along, -and many beside saw it also,-a troop of black devils, like a cloud of flies, trying to fix on the body; but not one of them was able to touch it. Ph. The face, hands, and feet must have been in great danger, for the garments did not cover them. Th. The serpents cannot remain under the shade of the ash, however wide it may extend beyond the tree. In like manner demons feel the virtue of the sacred garments at a considerable distance. Ph. The body then must remain unconsumed in the grave; for we cannot imagine that worms are possessed of greater courage or power than spirits. Th. What you say is probable. Ph. The little crawling animals that nestle in the sacred garment must be fortunately situated; Ph. You have been exceedingly kind in your communications to me; and yet I will venture to trespass still farther on your attention, to remove one or two of my remaining doubts. Th. Name them. Ph. I have heard that St. Francis denominated his institute the Gospel. Th. True. Ph. All Christians profess to be governed by the rules of the gospel. But if the Franciscan institute be the gospel, it follows that all Christians are Franciscans. Th. You should recollect that St. Francis has made additions to the Gospel of Christ. Ph. What has he added? Th. The gray garment, hempen cord, and naked feet. Ph. And is an evangelical person to be distinguished from a Franciscan by these marks? Th. Another difference is, that the latter may not touch money. Ph. I have heard that St. Francis' command was-not that they should not touch money-but that they should not receive it. Large sums may be received without being touched; so that this interpretation, that the touch and not the receipt is forbidden, is a novel explanation. Th. It was Pope Benedict that so interpreted. Ph. In which he was guided by the spirit of a Franciscan and not of a pope. It is known that some of those who most strictly observe the rule, take money wrapped up in a piece of cloth when they travel. | Th. This they do through necessity. Ph. Yet it is a less evil to suffer death than to violate this more than evangelical precept. Again, do they not often receive money by the hands of their agents? Th. Wherein is the harm of that? even though the money received should amount to many thousands, as not unfrequently happens. Ph. But the rule says, neither by themselves nor others. Th. They do not touch it. Ph. Ridiculous. Th. We do not read that Christ ever touched money. Ph. But that he did so is probable; and that Peter and Paul familiarly handled it is unquestionable. To despise money is praiseworthy, but only to avoid the touch of it is mere absurdity. The touch of wine conveys more danger; why then do they not equally avoid it? Th. Because Francis did not charge them so. Ph. When females salute them, they hold out their delicate and nicely washed hands; but when a piece of money is offered they start back, and defend themselves against the danger by the sign of the cross-oh how evangelically! Francis, though far from being a learned man, could never have been so besotted as to forbid every touch of money. In so doing he would have exposed them to great danger when he commanded them to walk with naked feet; they might thus tread on coin without being aware of it. Th. That would not be to touch it with the hands. Ph. The touch is a sense common to the whole body. Th. It can scarcely be considered an offence if committed unknowingly. Ph. That is well observed. Th. Putting all cavilling aside, it must be allowed that money is the root of a great many evils. Ph. And of much good. The love of money is condemned, but not money itself, that I have heard of. Th. You say well. But to preserve us from the disease of avarice, it is well to abstain from the touch of money, in which the danger begins. We are thus saved from temptation. Ph. Why then is not the sight of money forbidden? Th. Because the precept could not have been observed. Ph. And yet death may find an entrance at the eyes. Th. And therefore some who are nearly related to the Franciscans have recourse to an expedient similar to that employed with horses drawing a waggon; their cowls are brought down over their eyebrows, and they walk along with their eyes hooded and fixed on the ground, to avoid seeing any thing except their immediate road. Ph. But come, tell me, is it true, as I have heard, that they are forbidden by the rule to obtain any indulgence from the pope? Th. Such is the case. Ph. And yet I hear that no order of men are better furnished with indulgences; so that they may, if they please, poison or bury alive any whom they may judge deserving of it, without the danger of being irregular. Th. There is no doubt of it. For a certain native of Poland, of strict veracity, informed me, that once, having taken a cup too much, he fell asleep in a church of the Franciscans, in that part in which women are accustomed to sit when at confession. In the night he was roused from his slumber by singing, the awfulness of which fixed him to the place. He then saw the whole choir of the brethren descend into the vault below the building, where he perceived a wide and deep trench newly dug. Two young men stood beside it with their hands bound behind their back. An oration was delivered in praise of obedience, and a pardon promised from God for all their sins; a hope was also held out, that the Almighty might incline the minds of the brotherhood to mercy, if of their own accord they descended into the trench and reclined themselves along. The recommendation was obeyed, the ladder removed, and the brethren threw in the earth with all possible speed. Ph. And could this man remain a silent spectator? Th. You may judge he did; for he was in a terror of being discovered, and compelled to join the party in the trench. Ph. And are they at liberty to perform such actions as these? Th. Yes, when the credit of the order is at stake. When this man had got to a safe distance from the danger, he used often to relate the circumstances-to the no smal up all Christendom to vengeance? when Paul was stoned almost to death, why did he not call for aid to retaliate on the violators of the apostolical dignity? If also according to the word of the Lord it is more blessed to give than to receive, he is nearest to perfection who lives according to the Christian precepts, and gives to those who are in want, and not to those who never do any thing but receive. Paul thought like this when he preached the gospel without cost. It is indeed much cried up, as an excellence beyond praise, if they do not get into a fury when attacked with reproaches; or if they display any charity to those who do not exceedingly deserve it from them. What great thing is it for a man to relinquish property, when without it he is to be supported by others more splendidly than with it he was able before to live; at the same time reserving to himself the pleasure of revenging any slight. There is every where a sufficient number of those who wear a hempen girdle, and walk with uncovered feet; but those whom the Lord will approve are scarce enough. scandal of the Seraphic community. | injury done to a single Christian stir Is it not possible therefore to imagine a case in which it might be proper to bury a man alive? Ph. Perhaps so, but quitting the consideration of those subtle questions, how does it happen, when the founder commanded naked feet, that they now employ open shoes? Th. The rule is mitigated for two reasons: one is, to guard against the accidental touch of money; the other, to protect against cold, thorns, serpents, or sharp stones. In the mean while, to shew their respect for the precept, holes are left in the shoes; and they have recourse, as an excuse, to the grammatical rule Synechdoche, by which a part is taken for the whole. Ph. They affirm that they are professors of evangelical perfection; which, according to them, consists in evangelical counsels; concerning which there is much dispute among the learned. Which then, of all the precepts of the gospel, appears to you the most perfect? Th. That which Matthew has delivered in his fifth chapter, of which a part is, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you. That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and the good, and sendeth rain on the just and on the unjust. Be ye therefore perfect, even as your Father which is in heaven is perfect. Ph. You have answered well. But this Father is rich and bountiful to all, and does not beg of any. Th. They are also bountiful, but it is of spiritual riches: that is, of prayers and good works, in which they are exceedingly rich. Ph. I should rejoice to see among them examples of evangelical charity; the nature of which is to return blessing for cursing, and good for evil. What could Pope Alexander mean by that saying, since so famous: that it is safer to injure the most powerful monarch, than the meanest monk of the Franciscan or Dominican orders? Th. When the dignity of the order is injured, it should be avenged; and whatever evil is inflicted on the lowest of the members, must be considered as done to the whole society. Ph. Should it not rather be said, whatever good is done to one is done to the whole order? And why does not an Th. I am acquainted with the fables the profane relate of them; but it is my disposition, wherever I see the holy garment, to regard the wearer as an angel of God; and I consider that house blessed, the threshold of which is frequently trodden by their feet. Ph. Their presence carries this blessing, that there will be fewer barren women where they habitually frequent. But may St. Francis be propitious to me, who hitherto have walked in error. I have been accustomed to think that their raiment was nothing more than a covering; and not of itself better than a sailor's jacket or a cobbler's apron; that all its praise arose from the piety of the wearer-as the garment of Christ by a touch healed the crooked woman. How think you then, is it the weaver or the tailor that imparts the virtue to the garment? Th. Beyond a question, he that gives the form imparts the virtue. Ph. From this time forward my life shall be a pleasant one; for by the instructions I have received, I am delivered from the apprehension of hell, the weariness of a holy life, and the sorrow of repentance. The garment of St. Francis supersedes them all. ON THE STUDY OF THE GREEK TESTAMENT. THE study of the New Testament, is the duty of every one who professes to embrace the religion of Christ, since, without it, he will be but ill-instructed in the obligations of his profession; and will but imperfectly understand what doctrines he is bound to believe, by what rules he is required to regulate his conduct, or by what means he may be enabled to amend his heart. If this be the duty of the private Christian, it is peculiarly so that of the minister. He is furnished with additional motives for making the subjects of the holy volume, those of bis constant attention and study: he has undertaken an office to which is attached the highest responsibility; nor can he justly conclude that he has done his duty, unless he has so far studied these inspired books, as to feel able to instruct the ignorant in their important contents, and to defend them against the objections of unbelievers; to guard them against the interpretations of enthusiasm, and to rescue them from the freezing explanations of a lifeless formality. To prosecute this important study with ease and success, much previous learning is necessary. The language in which the New Testament was originally written, should be understood; the geography of the country in which the important transactions that it records, took place, should be familiarly known: and the character, the condition, civil and religious, the customs, views, and habits of the people among whom they occurred, should be carefully studied. These are branches of learning immediately connected with the study. Besides these, to understand the nature, antecedent probability, criteria, and other points relating to miracles; the design and duration of the Jewish economy; the testimony of the Old Testament prophecy, to the advent, character, and work of the Messiah, with many other subjects that might be named-would tend to qualify the preacher still further to explain_to others the words of eternal life. Far better prepared will such a minister be to discharge the most responsible part of his profession, than he who, neglecting to cultivate a knowledge of such subjects, studied the New Testament under all the prejudices of a preconceived system of doctrines; and who therefore is ever liable to make scripture bend to his own views, and to serve as a mere support to some favourite, and perhaps unexamined, opinions. As the following remarks are intended for those who may have made but little progress in these preparatory studies, they will necessarily be plain and simple; adapted not for, those who are already well qualified to interpret the Divine Oracles, but for those only who are about to engage in this honourable and important office. The present paper will contain such as relate to the study of the original language of the New Testament. It may be thought unnecessary to adduce a single observation to shew the propriety and necessity for a minister to understand the Greek language. Is it not the language in which the volume he professes to explain, is written? Is not the christian religion, both with respect to its doctrines and its history, discussed by the immediate and succeeding followers of Christ and his apostles, in this very tongue? But lest any (and surely they must be few) should attempt to depreciate the knowledge of it, and, ignorant of its worth, should imagine it possesses none; it may not be improper to remind them of two considerations to which, I conceive, they will feel unable to make any objection: That the more fully and correctly we understand a book, the better qualified we are to explain it; and that to understand any book perfectly, it is necessary to read it in the language in which it was originally composed. This last remark particularly applies to a volume written in Greek. Its peculiarities prevent the very best translations from conveying the full sense and force of the original. The etymology of its words, the meaning of the terms of which its compounds are formed, its various application of the same words and phrases, the peculiar force of numerous expressions, which no translation can fully reach, render it essentially necessary to understand the original of the New Testament, so as to explain it clearly and successfully to others. But it may be considered sufficient, |