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Cure for Chilblains and Frosted Feet. A very simple remedy for this distressing complaint, is soaking the feet in Cold Water, immediately from the well. It has been repeatedly tried under the observation of the writer of this article, and always with uniform success The evening is the most proper time for the application, and the affected part should be kept immersed from twenty to thirty minutes, though a less time will often answer; the heat will gradually abate, and before morning the inflammation entirely disappear.

Cure for the Sick Head-ache. To remove an attack of Sick Headache, a correspondent recommends the patient to take “a spoonful of magnesia, and half a tea-spoonful of ginger, mixed with a lump of sugar, in a tumbler three parts full of water, with the chill off: to sit for a quarter of an hour with his feet in water agreeably warm; and to apply a napkin wrung out of cold water to his temples or forehead, whichever appears the most affected."

MR. EDITOR,

From the Norfolk Public Ledger.

I was visiting one of my neighbors a few days past, and whilst there, I understood, from the cries which I heard in an adjoining room, that some distressing accident had happened. I immediately entered the room, and found that a young lady in the family had accidentally upset a tea kettle of boiling water, and had scalded both her feet and ancles. Having noticed some time ago, in your paper, the certificates of sundry persons, that Carded Cotton, applied to burns, would have a good effect, it occurred to me that this would be a good opportunity to try and prove its efficacy. I requested that some cotton should be brought, and immediately applied it in large rolls to the feet and ancles. This was done, and the young lady, who suffered excessively for about two hours, was gradually relieved from the smart and pain, and was able to walk about the house, with the bandages on, before night. The next morning, when I visited there, she had on her stockings and shoes, and she assured me she felt no other inconvenience from the accident than that it made her feet tender.

You are at liberty to publish this, if you think it will add any weight to the certificates already given for a discovery which cannot be too extensively known. Yours, etc. F S. TAYLOR.

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These paradoxical personages, from whom such dreadful doings are, at some future time, expected, have been, among many good Christians, a sort of raw-head-and-bloody-bones, which excited in them no little degree of anxiety for the fate of their descendants, who might be enlisted in the contest with those terrific monsters. The learned and pious John Wesley, was one of those who looked with steady faith to the appearance of those princes of ruin, whose reign would close with the beginning of that of the Redeemer. Some have given the Russians the honor of these special ascriptions, inasmuch as those people are in the habit of wearing covers of skins, or pelisses, over their other garments; they agree with the Hebrew original Gog, which signifies covering, deducing also the Turcomans from the Togarmah of Ezekiel, by à free etymological inference. Neither opportunity of quotation, nor inclination for transcription, afford us the general views of the different opinions that have been hatched by the ingenuity of men, respecting the Gog and Magog of Holy Writ; or of some others, more rational than the rest, who perceived the utter inability of the human understanding to explain these Biblical arcana, under any known method or rule, short of the arbitrary or capricious exercise of the fancy, a method inadmissible in such cases, leaving the difficulty to be solved by time. It was not expected by many, or any of our neighbors and friends, that they themselves would afford, in their own proper persons, the prototype of this Gog and Magog, and that the great battles in which they have a part, means a contest between the good and true interior principles, which are about to be VOL. II. No. 3.

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introduced by the Lord for the salvation of man, and the evil and false exterior principles, which will oppose them, and which will eventually, be overcome in the contest, according to the real sense of the prophecy.

One of the consequences, or rather concomitants of the Messiah's reign, is, as we are informed, that, "I shall write my law on their hearts, and they shall all know me, from the least even to the greatest," which appears, without any danger of misconstruction, to imply, that men will derive the motive or spring of their actions, their ruling love, their first impetus, directly from the Divine authority, all things of the proprium of man being in entire submission thereto. The declaration that "I will write," etc. includes in its meaning, and is tantamount to this assertion, that the law was not already written there— in their hearts. An assertion that appears as directly applying to the Christians of the day, as to any other description of men heretofore, if we may take for granted the testimony of all the preachers of the present period, who assure us, from the sacred desk, of the certainty of this damning fact, that the hearts of men are desperately wicked; impossible, of course, to suppose that the law is, as yet, written on them. There are other laws which men act from, at this day, and men of the Christian Church too; laws which are not totally destitute of Divine influence; yet as such-as Divine laws-have no force with man; their influence being from without, not from within. In explanation, it is necessary here to express, as determinately as possible, the contra-distinction between the law operating outwardly and operating inwardly; in the latter case, the man acts wholly and solely from that Law, independently of other circumstances; it is his ruling love, and bears away all others that come in opposition to it, and it directs, purifies, and vivifies, all that are subordinate, for the performance of natural uses. He cares not whether it is the creed of the throne, or the creed of the multitude; for him and his house, they will serve the Lord. If it is needful so to do, he is wise enough to sacrifice the interests of the moment, to his eternal interests; he therefore neither slumbers nor sleeps on the post of duty. He neither wavers nor wearies, in the performance of what he deems the great end of his being, the promotion of his peace, happiness and future felicity through Christ. He consults not with flesh and blood, but runs his ways rejoicing, at least inwardly, if denied the exterior of affluence. But the case is a different one, when the LAW is exteriorly received; for here every man pushes home on his neighbor the necessity of moral duties, whilst he leaves his own heart to pursue its self

ish schemes, undisturbed by the terrors of conscience or the impres sions of duty: the opinions of his neighbors are treated as monitory on his actions as such may appear to the world-because he finds their good opinion to be necessary to the success of his wordly pursuits; but in all cases where he can elude curiosity, baffle research, or blindfold rationality, he plays the part of a disciple of Anti-Christ: the Law of God falls prostrate before the more powerful propensities of his corporeal nature, and is not again thought of till the periodical renewal of barren speculation, gives another occasion of joining in the exercises of piety, without relinquishing in practice the advantages of knavery.

Such are the distinctions to be observed in the cases mentioned. The external motives, or laws of action, common to the natural man, are very many; such, as when a man acts from policy, the end of which is to promote merely his own private views, and not the good of the community, as he may pretend, from avarice, from a blamable ambition, from regard to worldly and temporal interests exclusively; from envy,. jealousy, malice, revenge, and also the love of pleasure; from all desires and passions which have their rise in man's own proprium, taking a course inimical to that divine order, under which the world must at last exist over us and in us. If these be the gods we now worship, if these be the powers that reign over us, it is evident that we are ruled and governed, not by the grace of God shed abroad in our hearts-by the Divine law written there, but by the Anti-Christ, the Gog and Magog of this natural world, by the exterior powers of nature, the mere outside coverings and trappings of humanity; the roof, the shell, the outer expression, the exterior rites, the temporal and temporary motives; all producing, in practice, as exemplified in society, sociably and individually, the grossest misrule, anarchy, confusion, derangement, war, poverty, famine, pestilence, sorrows and griefs, murders, and robberies; besides the more negative forms of evil, as the absence of pleasurable sensations, etc. etc.

Such, and such only, are meant in Holy Writ by Gog and Magog, those evil and false things of the natural world now about to be cast down, that the kingdom may come, and the will of God be done on earth as it is in Heaven.

It appears, at first view, an unaccountable thing, that the terms Gog, Magog, Meshech, Tubal, Togarmah, which, in the Hebrew, are words expressive of ordinary ideas; as Gog, the outside of any thing; Meshech, something drawn by force; Tubal, of the earth, worldly; Togarmah, bony; and not the original names of persons and places:

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should yet be given in the translation as nouns proper. This, no doubt, occurred from the entire reading of the text being considered relatively, which personifies those terms, contrary to our idiom, though agreeably to the Hebrew, and was so intended surely by the Sacred Penman, to remain, as thus veiled, until the time proper for the Revelation of the real sense should arrive. This is the case throughout all the prophetic books, as we may now perceive, by the key of correspondence, which unlocks this hitherto hidden treasure.

It is universally allowed, by the Christian Church, that the events predicted in the xxxviiith and xxxixth chapters of Ezekiel will be accomplished in due time, agreeable to the literal expression; for it is obvious that no other fulfilment has ever been thought of either by Jews or Christians; and as there has been no accomplishment of it, either under the Jewish or Christian dispensation, so it yet remained to be fulfilled. And to make such a fulfilment good, under the accepted literal sense, there must, in some future period, be places and persons, corresponding to the above recited denominations; the improbability of which is left to the conjecture of every candid thinker, who, along with these difficulties, may take into consideration, the various other passages in these two chapters of Ezekiel. Indeed, if we are to wait to see this prophecy accomplished literally, we must expect the whole order of nature, animate and inauimate, to be changed. For, according to the order established at this day in physical things, an order which hath existed, since the creation of the world, unchanged, no such events can possibly happen as are literally predicted in these chapters. If, then, the Christians of this age will, contrary to every principle of reason, and means of rational judgment, continue to look for the literal fulfilment of this prophecy, they will find themselves in a dilemma. On one hand, they must of necessity abandon their sound reason, and acknowledge a faith in things the most absurd and impossible, which is in reality madness: or they must, on the other hand, reject, in total, this and all similar parts of the inspired volume, lapsing into broad infidelity, or else remaining still under the name of the Church, whilst they regard the revelation on which it stands as a mere fable. If, on the contrary, the spiritual sense offers a most clear, harmonious, rational, and explicit solution of all these difficulties, how shall those who reject it, after a fair disclosure and examination, be able to excuse themselves hereafter, when the Master shall visit his vineyard, when he shall demand an account of those talents bestowed for trade? How will they answer it, when they are asked why they have rejected reason and revelation, perhaps without an en

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