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Latin translations thereof in Walton's Polyglot;-yet no such omission as he has noticed is to be found in the Latin translation of the Syriac. It obtains only in the Latin translation of the Arabic.

The original meaning of ανδραπο dorais ("they who steal the children of freemen"), which, as the very learned Principal of Magdalen Hall informs us, is supported by the Copto-Arabic Lectionary, and the Arabic New Testament of Erpenius, is found also in the Peshito-Syriac Version, as follows:

on earth, during the thousand years of the general prevalence of true religion, than in two, or three, or more thousands of the preceding years; especially when, both at the creation and after the flood, a long time must have past before the earth was replenished. Nor does it seem to me improbable, that God in those favoured days may render the earth vastly more fertile than it is at this day-as Canaan was vastly more fertile, when given to Israel, than at present. So that the num bers which may be saved during these glorious times may counterbalance the numbers, who have his therto gone the broad road; and with saved infants, prevent a vast majority of those who perish; nay, And against those who steal the chilpossibly render the saved the majority. These are my views, and hopes, and anticipations, rather than my decided judgment; which must be restrained to things expressly revealed. If not, strictly speaking, scriptural, they are not anti-scriptural; as many suppositions on this subject are. GOD IS LOVE: and he does "all to the praise of the glory of his grace."

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I am, yours, &c,

THOMAS SCOTT.

To the Editor of the Christian Observer.
Holwell, 9 August, 1814.

PERMIT me to insert in your valua
ble publication a few observations
on the omission in the Arabic Bible,
of the word "men-stealers," 1 Tim.
1.10, in addition to those already
made by your correspondents T. S.
and the very learned Dr. Macbride.
The omission, singular as it is, is
neither noticed by Bp. Walton nor
Griesbach. Mill has noticed the
omission, but from an oversight has
referred it to the Syriac (deest Syr.)
instead of to the Arabic. And this
I think is certain from what he has
written in the 162d page of his
Prolegomena, where he informs his
readers, that, in the collation of the
Syriac, Persian, Arabic, and Athio-
pic versions, lie has made use of the

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ולגנבי בני הארא

dren of free men.

And perhaps may be inferred from the Coptic Version. The Latin translation by Wilkins is "decepto ribus hominum, liberatoribus," against circumventers of men, deliverers; which latter word makes no sense, and, as Wilkins remarks in the 36th page of his preface, is to be found neither in the original nor in any other version. On referring to Croze's Lexicon, abridged by Scholtz, and published by Woide, I found in page 93, that his MS. read "refticebol, plagiarii,” men-siçal. ers. So that I think it is probable, that some Coptic MSS. closely follow the Greek, and that others give the meaning more fully like the Sy riac; to which latter class the MS. of Wilkins may be referred on the supposition of some error in the scribe, who has mistaken the sense. Men-stealers were punished with death by the Jewish law, see Exod. xxi. 16, and Deut, xxiv, 7.

Whilst on the subject of oriental literature I would remark, that the venerable Bishop of St. David's might greatly facilitate and encourage the study of the Arabic lan guage, by reprinting Erpenii Historia Josephi, which is now dear, and very scarce. And its importance to the English students would greatly

be increased, if the Bishop's Alphabet, with a concise Arabic grammar in English, were to be inserted instead of the Alphabet of Erpenius; if a literal English translation were to occupy the place of the interli. neary Latin version; if Sales's translation were to be used, instead of the two others given by Erpenius; and if the substance of the notes of Erpenius were clothed in an English dress, with a few additions to explain words difficult to beginners. A Vocabulary, Arabic and English, and the two Arabic Versions of the original Hebrew-one by Saadias, the other published by Erpenius would render the work very complete, and yet of no inconvenient size.

Your valuable correspondent Dr. Macbride would much oblige many of your readers, if he would insert a notice in your Literary Intelligence of any Oriental works that may be publishing under his inspection, or if he would occasionally favour us with the results of his researches in Biblical literature. The resident members of the University of Oxford, who wish to acquire a knowledge of Arabic, cannot do better than attend his lectures, to the utility of which I can bear honourable testimony....

I am, Sir,

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But though the Psalmist thus discovered much in his ways which needed to be reformed, it was probably not the first time he had begun to seek after God and to serve him. But aware that a close search, even by the best of men, into their conduct, its motives, principles, and end, would discover to them much that was amiss, he had felt it his duty to engage in this salutary work of self-examination. Now it is this consciousness of defect which is the very beginning of improvement. If a man be perfectly satisfied with himself, or even if, knowing that there is much amiss in him, he is nevertheless easy under that conviction, he seems to be shut out from the hope of improvement. On the contrary, the true servants of God, like the Psalmist, are pained by the sense of their sins, and are earnestly desirous of deliverance from them. They not only perceive that they have done amiss, but they search into the causes of their misconduct; they consider how they may amend their ways, and are determined, by God's help, to turn their feet unto his testimonies.

In making this determination, however, we must be careful not to do it in our own strength. Young persons, who have little knowledge of themselves, are apt to be rash in forming resolutions, as if to resolve were to perform. Man is so corrupt a creature, that his very determination to sin no more, seems to savour of presumption, and at least to argue great ignorance of his own heart, Our resolutions are to be made under a deep consciousness of our own ina bility to fulfil them, unless as we are aided by Divine grace; rather as solemn declarations of what we are bound to do, than as absolute pro mises of what we will do; rather as subjects for future prayer, than as engagements certainly to be fulfill ed. In the great work of reforma tion, we succeed just so far as we implore and engage the help of God. Not one evil habit can we overcome without the power of the

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Spirit of Christ working in us. But the way in which Christ communicates his aid, is, by discovering to (us our sins, humbling us on account of them, and enabling us to strive against them. To him then must our hope be directed who died to purify to himself a peculiar people zealous of good works; even to him, who, seated in heaven, rules over the church, and sends thence to all his true servants, the effectual aid of his Spirit. If we trust to his power and grace, we may, notwithstanding our own natural weakness, confidently dexpect that we shall be made more than 1 conquerors over every sin. For then we shall be clothed with the whole armour of God; we shall fight under his banner, and have him on our side; and with such aid we may be assured of final victory. ec But I proceed to explain the natute of the determination itself; «I torned my feet sunto thy testimonies."This implies, that the statutes of God shall be henceforth the rule of our life, and that we will in all things conform to their injunctions. Nothing, indeed, can be more reasonable than this. Has not the Lord of heaven and earth a clear right to direct his creatures, and to prescribe laws for their conduct? Is fit not fit that we should be guided by this wisdom who is the wisest of beings that we should follow his instructions who is the best and kindest of parents, and intends only our good by all be enjoins? What motive & besides can he have for giving us his precepts? Our righ teousness extends not to him, nor does he need our services. He coulds at once creates myriads of creatures far superior to man in their faculties, who should serve him per fectly, and love him supremely, let us be persuaded of this, that it is the highest glory and happiness of man to worship and obey God. Let us impress this trath on our minds, that there is no true wisdom, no lasting peace, no real comfort but in keeping God's commandments. If we were masters of all science; were

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Are we then resolved by the grace of God to serve him? Can we adopt the sentiments of the Psalmist and say, "I will turn my feet to thy testimonies?" Let us proceed to trace out the duty which is implied in these words.

The testimonies of the Lord" are very extensive. They relate to every part of our conduct and conversation; to all our actions, words, and thoughts. They point out our duty, not only in public, but in private, when no eye but that of God is upon us; our duty to God and man; to our families, relatives, friends, and acquaintance to the stranger and fatherless; the widow and orphan; the sick and distressed. They prescribe to us the management of our time, our money, our influence, our authority. They fol low us into every state of life, as masters, and servants; as husbands, and wives; as poor, and as rich. They extend to the deepest recesses of the heart, and tell us what ought to be found there; what our secret wishes and desires must be, and what they must not be. In short, there can be no moment, nor can we be placed in any circumstances, in which they ought not to direct, controut, and influence our conduct.

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Now are we willing to be thus directed and controaled? Shall we not feel it a hardship to have our li befty thus abridged? Can we, in this view of the extent of the conmandment, not only say with the Psalmist, The law of the Lord is perfect, converting the soul; the judgments of the Lord are true and righteous altogether;" but add with himp More to be desired are they

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than gold, yea than much fine gold, sweeter also than honey and the honeycomb?" If this be the sincere language of our hearts, we may pro-ed to fight the good fight of faith. ceed with advantage to a more particular consideration of the subject. If we really resolve to turn our feet to the testimonies of the Lord, we must live a different kind of life from the world around us. Our object must not be merely to make our circumstances as comfortable as we can in the present life, but to glorify our God, and to shew forth by our life and conversation, the praises of him who bath called us out of darkness into his marvellous light. The world lieth in wickedness now, as in the days of St. John, and the servants of Christ must still be a peculiar people; they must be new creatures in Christ Jesus. We must, therefore, not be vain, foolish, frivolous, selfish, idle, lovers of pleasure, or worldly, like many around us. We must study to spend our time profitably; to live to God, and fulfil his will in all we do; and to be contented in every station, We must daily examine our hearts, and try our conduct by the rules of the Gospel, labouring in all things to approve ourselves to God, and to follow the example of our Lord and Saviour.

more violent for being thwarted; so that it is with reason his life is termed a warfare, and he is exhort

And now, after this representation, are we still determined to turn our feet to God's testimonies? Are we seriously resolved to live a new life according to God's precepts, taking our estimate of Christianity not from the world, or even the practice of persons reputed to be religious, but from the pure word of God? Are we regardless what this may cost us? Can we encounter obloquy and shame, or worldly loss in this pursuit? If such be our resolution, may God hear our vows, and give us his blessing! May he be with us, and strengthen and support us, that we may not faint in our course, nor turn back on arac count of its difficulties! May he conduct us safely through every danger, and give us at length an abundant entrance into his kingdom of glory!

Add to this, that if we truly turn our feet to God's testimonies, we must take up our cross and deny ourselves. Let us not imagine that the Christian life is a life of ease. Far from it. A Christian is one who declares war against affections and passions the dearest to man. He is 10 mortify the pride of his heart, which is ever seeking self-exaltation; the conceit of his talents or importance; his envy of others; the anger which is apt to rise on any fancied provocation; the love of ease, which is continually craving indulgence, and tempting us to decline the active discharge of present duty. He wages war against himself and against the world, and many and severe are bis conflicts. His evil tempers will rise up, and will be the

II. And to strengthen these holy purposes, let us consider the necessity of carrying them speedily into effect, according to the Psalmist's example: "I made haste, and delayed not to keep thy commandments."-If all who had good desires and intentions were admitted into heaven, few would be excluded; but the turning point is not what have been our desires and purposes, but how these have been fulfilled. And in this, it is highly important that we admit no delay; as I shall now proceed to show, by several considerations.

1. Our good desires, if not carried into immediate effect, are apt to grow languid and fail. Now, perhaps, we may be deeply impressed with a sense of our past sins; our minds are disentangled from the world, and in a serious frame. Every thing, therefore, is now fa vourable. But soon we shall have lost our present feelings; they can not be expected to remain always indeed, it is a law of our nature, that impressions made on the mind

should daily become weaker; if, therefore, we seize not the present moment, we cannot rely on being equally disposed to good at another time. The decenfalness of the heart, indeed, is ever ready to plead, that a more convenient season will arFive-Our plans of reformation are not yet matured; we liave some ur gent concerns to attend to at present; soon we shall have more lei sure, and fewer hindrances. Thus did those reason who have already perished through self-deceit. They did not refuse to serve God; nay, they were resolved to serve him; but still there were particular obstacles in the way just at that time. Oh! give not credit to these ruinous suggestions. Be assured, there never will be a more favourable opportu nity than the present. If you neglect to seize it, it shews an unsoundness of heart which promises no good result.

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2. But besides this, we cannot be certain that another opportunity of repentance will be allowed us. May not this be the last time we shall be thus addressed? Life is too short to admit of trifling, and is uncertainty too great to justify a moment's deJay. We may loiter, but tiune will speed its flight. Satan will not be inactive in carrying on his work; and God will not be trifled with, We can all remember many of our friends and acquaintance as young, as strong, as healthy as ourselves, who now are laid in the grave. And how soon may it be the turn of those who are now young, and gay, and thoughtless, who have never felt a day's pain and are exulting in their health and strength; or of those whose worldly cares are now so many and urgent as to leave not one thought for God and eternity! Could we see the register of Fate, might not some even of oureselves turn pale, to find our names inscribed on some of its first lines? Oh, then, let us be entreated to make haste, and not delay to keep God's commandments!

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3. Another reason for not delay

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ing this great work, may be drawn from the majesty and greatness of God. When he calls, ought we to trifle Shall he invite us, and we decline the invitation till avmore convenient time? Shall we thos treat the Almighty, when addressing us on a subject involving our eternal happiness? Oh, let us not make such a return to God for his goodness, lest, wearied by our neglect, he should at lengthi turn a deaf ear to all our calls.

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4. But Tastly, let us be induced by all the goodness and mercy of the Saviour, to admit of no delay. Shall the Son of God come down from heaven, and suffer a cruel death ont the cross for our sakes; and when he offers us pardon and eternal life, shall we trifle with him? In what an affecting manier is he repre sented as urging us to pursue our true happiness! Behold, Istand at the door and knock.”F stand in a lowly waiting posture, praying for admittance; If any man hear my voice, and open the door, will come in to him, and sup with him, and he with me." What Blessings await those who open their hearts at the call of Christ, and receive him! By all these blessings, let us be përsuaded no longer to trifle. Now is his love offered to us, but soon it will be offered no thore, tabs ons more.

It remains with us now, seriously to lay these things to heart. Asgured that we can be happy only in the knowledge and love of Jesus Christ, I earnestly commend you to him, and to the word of his grace, which is able to build you up, and to give you an inheritance among them which are sanctified by faith which is in Christ Jesus. Blessed are those who enjoy his presence, and are partakers of his grace. What though they may endure many trials; if God be with them, they will have no cause to repine. What though they be poor and needy, if God give to then the true riches, they will want no really good thing. What though they should be deprived of their dearest friends,

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