was a perfect savage, and sometimes the notorious villany of some of put a merchant to death for the sake them. of his goods: but this account, if true, is less to be wondered at, from (To be continued.) REMARKS ON HEBREWS, vi. 4-6. To the Editor of the Wesleyan-Methodist Magazine. THE translation of the former clause of verse six, in this passage, is notoriously inaccurate, and was unquestionably made with a design to meet the views of those who maintain the absolute and unconditional perseverance of the saints. In these three verses are five participles, all aorists; pwhoevlas, yevraMeves, twice, yernDevlas, πapañeσovlas. Now there is no more reason for translating mapaneσovlas, If they shall fall away, than for translating owliodevias, If they shall be enlightened; yevoaμeves, If they shall taste; yernDevias, If they shall be made. The manner in which these participles are connected, by the conjunctions TE, Kα, is another proof that they are all similar in construction and application. Had it been the Apostle's design to convey the idea expressed in our version, we have reason to suppose, that he would have adopted a phraseology similar to that employed elsewhere in this epistle, in referring to future and contingent events. Thus in Chapter iii. 6 and 14, we have εανπερ....κατασχωμεν, if we hold fust; xii. 7, el maideiar Toμevele, if ye endure chastisement; xii. 8, el de xwpis ese maideias, if ye be without chastisement. Accordingly had the Apostle intended to mention the falling away of these persons only in a contingent way, while all the other circumstances enumerated were positive and certain, referring to things which actually existed at the time; after using the aorist participles in the former cases, he would have altered the expression in verse 6, and have written earTep παραπεσωσι, οι ει μεν παραπιπίεσι. the idea of contingency; and renders Tаpareσovlas by si prolabantur. This error appears not only in our version, where we read, If they shall fall away; but also in the French, s' ils retombent; in the Italian, se cadono; in the German, wo sie abfallen; and even in the Hebrew New Testament, published by the Society for promoting Christianity amongst the Jews, where the words stand thus, In the Latin version of Theodore Beza, we find the former participles rendered by the relative pronoun with verbs in the perfect subjunctive; which answers pretty well to the Greek aorist. But in the 6th verse, he unwarrantably introduces This passage, therefore, when correctly translated, and have fallen away, instead of, if they shall full away; establishes an important truth. It proves not only the possibility of the case, that persons, once truly converted to God, could altogether fall away; but that there actually were such persons, at the time this Epistle was written persons, whose character, conduct, and state, were well known to the Apostle, and to those whom he addressed. Here is no supposition whatever,-no allusion to any mere possibility,-but a reference to a plain matter of fact. These persons had been enlightened; they had tasted of the heavenly gift; they had been made partakers of the Holy Ghost; they had tasted the good word of God, and the powers of the world to come. These expressions unequivocally indicate a genuine conversion to God, and prove that the individuals referred to had been true and sincere believers in the Lord Jesus, and as such, had shared in those blessings, which none but real Christians can receive. But after all, they had fallen away; and by their apostasy, they were now crucifying the Son of God afresh, and putting him to open shame. Hence the Apostle compares them to barren ground, which is nigh unto cursing, and whose end is to be burned. I conclude, therefore, that these verses prove, beyond all reasonable doubt, that they who have been truly converted to God, and have enjoyed the blessings of genuine and experimental religion, may fall foully, finally, and everlastingly. Hence all Christians should lay to heart that important caution,—Ὁ δοκων έςαναι BλETET un rean : Let him that is fully persuaded that he standeth (or, that most assuredly standeth) take heed lest he fall. W. P. B. Penzance, April, 1826. ANECDOTE OF A MOHAMMEDAN LAWYER. To the Editor of the Wesleyan-Methodist Magazine. I SEND you the anecdote of the Mohammedan Lawyer, which I lately promised you; it need not be read without profit; and will at least amuse most of your readers. Yours truly, A. CLARKE. The following curious anecdote is told in the Negaristan of a famous Lawyer at Bagdat, called Abn-Joseph. It marks several peculiarities in the Mohammedan Law, and displays much casuistical ingenuity, in adapting them to the views of his clients. Lawyers in all countries may profitably exclaim, "O! the glorious uncertainty of the Law!" The Caliph Haroun Alraschid falling in love with one of the slaves and concubines of his brother Ibrahim, offered him 30,000 dinars, or crowns of gold for her. Ibrahim, it appears, had sworn, that he would neither sell nor give her to any person; but as the Caliph his brother pressed him much to let him have the slave at any price, and being willing to oblige him, he consulted AbnJoseph in the business. Joseph informed him, that to avoid perjury, he must sell the one half of the slave to the Caliph, and bestow the other. Ibrahim, overjoyed at this expedient, sent the slave immediately to his brother, who in return, sent him the money he had offered, and Ibrahim gave the whole to the Lawyer, who by his address had redeemed him from embarrassment. The Caliph having got the slave into his possession, was nearly at the summit of his wishes, when a second difficulty arose. The Mohammedan Law prohibits a person from taking the wife or concubine of his brother, unless she have been married to an intermediate person. Abn-Joseph being consulted on this new difficulty, ordered the Caliph to espouse the girl to one of his slaves, who should be obliged to divorce her on the spot. This advice was taken, and a marriage was immediately executed; but the slave falling in love with his new spouse, refused to repudiate her, notwithstanding he was offered 10,000 dinars to give her up. Recourse was had again to AbnJoseph, who now found he stood in need of all the subtleties of his jurisprudence to cut this new knot: but this he soon effected, by counselling the Caliph to bestow the man slave (of whom he was still the master) upon the woman whom he had espoused, as by this means, the bond of marriage would be broken; the Mohammedan Law not permitting a woman to be the wife of her own slave. This being accordingly done, a divorce necessarily followed, and the Caliph got the woman. This Prince being so well pleased with the expedients which the Lawyer had found out, ordered the 10,000 dinars which had been offered to the slave, to be given to Abn-Joseph on the spot: but this was not all the gain he got by the consultation; for the Caliph having made a present of 100,000 dinars to the young woman, (of whom he was excessively fond,) she in acknowledgment of the good offices he had rendered her, (redeeming her out of the hands of a slave to put her in the possession of so great a Prince,) presented him with 10,000 dinars more, so that in one night, this celebrated Lawyer gained fifty thousand dinars, about 25,000 pounds! REMARKABLE MODESTY OF THE SAME LAWYER. Abn-Joseph-having one day confessed his ignorance of a point of law, on which he was consulted, was reproached by some who heard him.for not being capable of acquitting himself in every part of his duty; seeing he received such large pensions from the Royal Treasury; to which he pleasantly answered; "I receive from the Treasury in proportion to what I KNOW; but were I to receive in proportion to what I KNOW NOT, all the riches of the Caliphate would not be sufficient to pay me!"-Biblol. Orient. de Visdelon et Galand, p. 21. ORIGINAL LETTER OF MR. WESLEY'S FATHER. HONOURED SIR, I AM at length slowly recovering from a long illness, during which there have been few days or nights, but my heart has been working for Georgia. It is in answer to the favour of your last, that I write this. I am extremely concerned, lest an inundation of rum should break in upon your Colony, and destroy that, as it has almost done some others; but I have some better hopes, because I hear that you do not design to plant it with canes, but with some other more innocent, and, I hope, as profitable, produce; any of which, whether mulberries, or saffron, I shall be glad to hear were yet begun in Georgia. I confess I cannot expect God's blessing, even on the greatest industry, without true piety, and the fear of God. I had always so dear a love for your Colony, that if it had been but ten years ago, I would gladly have devoted the remainder of my life and labours to that place; and think I might, before this time, have conquered the language; without which little can be done among the natives; if the Bishop of London would have done me the honour to have sent me thither; as perhaps he then might. But that is now over. However, I can still reach them with my prayers. With the truest respect and gratitude, I am your honour's most obliged, and most humble servant, SAM. WESLEY. ORIGINAL LETTER OF MR. WESLEY. To Mrs. Emma Moon, Yarm. MY DEAR SISTER, FORMERLY, when persons reproached me for doing thus and thus, have very frequently said, "In truth I have not done it yet; but by the grace of God I will." This seems to be the very ease with you. You are accused for what you did not, but ought to have done. You ought to have informed me from time to time, not indeed of trifles, or idle reports, but of things which you judged to be a real hinderance to the work of God. And God permitted you to be reminded of this omission by those who intended nothing less. Opposition from their brethren has been one cause why so many who were set free have not retained their liberty. But perhaps there was another more general cause: They had not proper help. One just saved from sin is like a new-born child, and needs as careful nursing. But these had it not. How few were as nursing fathers! How few cherished them as a nurse her own children! So that the greater part were weakened, if not destroyed, before their sinews were knit, for want of that prudent and tender care which their state necessarily required. Do all that you can to cherish them that are left; and never forget your affectionate brother, J. WESLEY. ON THE DISTRIBUTION OF TRACTS. To the Editor of the Wesleyan-Methodist Magazine. THE simplicity of an instrument is no argument against its efficiency. This remark might be illustrated by many examples. Look into the whole process of nature. What can be more simple than the drops of rain? and yet in what is utility more visible? You cast into the earth a few grains of corn, and from them you reap a rich harvest. The stately oak, which will meet and defy the storms of centuries, arose from a single acorn. Many of the most beautiful, and highly-scented flowers owe their origin to the casual scattering of a few seeds, wafted from the bosom of other flowers. And have not mighty feats been performed by stripling hands? Gigantic strength and stature prostrated by a sling and a stone? The walls of a city razed at the blowing of rams' horns? What was the rod in the hand of Moses, compared with the miracles effected by it? What was the command of Joshua, that at his bidding "the sun stood still in the midst of heaven?" What was there in the jaw-bone of an ass that might be deemed a fit instrument for slaying a thousand men? What in striking the waters with a mantle wrapt together, that they should divide hither and thither, so as to leave dry ground for the passengers ? So, what is there in a Tract? Let human pride pronounce its sentence, and it would say, that a Tract is scarcely significant enough to be noticed. Such, however, has not always been the fate of a Tract. Can no instance be produced of a Tract obtaining the notice of a Princess? and of a Princess, too, in a foreign land? And did not that Princess account it worthy of translating into her own language? And did she not then put it, as a treasure, into the hands of her children? Can no statement be given of Tracts having been subservient to the illumination and moral improvement of the benighted and depraved mind? Did we never hear of any poor disconsolate broken-hearted mourner soothed and revived by Cecil's "Friendly Visit?" Cannot we point out some individuals who from reading Tracts have been roused from indolence and inattention to industry and diligence? Has no swearer been reclaimed from swearing? No Sabbath-breaker learned to keep holy the Sabbathday? No one who despised governments been made a loyal and faithful subject of his lawful Sovereign? Have no young minds been furnished from that treasury with useful knowledge, Has no and virtuous sentiments ? sighing penitent there met with a gracious word of direction and consolation? Has no bewildered and wandering heart been taught the way of safety and of peace? Has VIOLENT THERE is no difference between anger and madness, but continuance; for raging anger is a short madness. What else argues the shaking of the hands and lips; paleness, or redness; swelling of the face; glaring of the eyes; stammering of the tongue; stamping with the feet; unsteady motions of the whole body; rash no froward and perverse spirit been subdued to meekness and humility? Has no obstinate offender yielded to reproof and instruction? Has no troubled conscience there met with tidings of a Saviour's love; that only true and effectual remedy for a burdened and heavy-laden sinner? Has no death-bed been smoothed by those tracts of mercy? To all these interrogatories we are prepared to assert, that they are more than interrogatories; we could append facts to each of them, as proofs, that the simplicity of an instrument is no argument against its efficiency. "Who hath despised the day of small things? ANGER. W. actions, which we remember not to have done; distracted and wild speeches? And madness, again, is nothing but a continued rage; yea, some madness rageth not. Such a mild madness is more tolerable than frequent and furious anger.—Bishop Hall. A JEWISH WEDDING. BEFORE retiring to rest, at the town of Kamenetz, says Mr. Henderson, we were stunned by the noise of a procession, led on by a band of musicians playing on tambourines and cymbals, which passed our windows. On inquiry, we learned that it consisted of a Jewish bridegroom, accompanied by his young friends, proceeding to the house of the bride's father, in order to convey her home to her future residence. In a short time they returned with such a profusion of lights, as quite illuminated the street. The bride, deeply veiled, was led along in triumph, accompanied by her virgins, each with a candle in her hand, who, with the young men, sang and danced before her and the bridegroom. The scene presented us with an ocular illustration of the important parable recorded Matt. xxv. 1-13; and we were particularly reminded of the appropriate nature of the injunction which our Saviour gives, to watch and be ready; for the re-procession must have commenced immediately on the arrival of the bridegroom.Henderson's Travels in Russia. REVIEW. Biblical Researches and Travels in Russia; including a Tour in the Crimea, and the Passage of the Caucasus: with Observations on the State of the Rabbinical and Karaite Jews, and the Mohammedan and Pagan Tribes, inhabiting the Southern Provinces of the Russian Empire. By E. Henderson. 1 Vol. 8vo. pp. 538. 16s. (Concluded from p. 470.) THE reception of these Biblical travellers at Kharkof was not less encouraging : "On the 7th, we delivered our letters of recommendation to the Vice-Presidents of the Bible Society, and waited on his Excellency, Privy Counsellor Karnief, Chancellor of the University; from whom, as well as from the Professors, we met with the kindest reception. Our arrival at Kharkof was most opportune, as the following morning had been fixed for the formation of a Bible Association among the students. At an early hour, a deputation was sent to invite us to assist on the occasion. We accordingly waited on the Chancellor, and repaired with him, and the Rector of the University, to the Grand Hall, where we found the students all assembled, together with the Professors and some of the other inhabitants of the town. On the Chair being taken by the Chancellor, one of the students ascended the rostrum, and delivered a speech of considerable length, in which he discovered much ability, especially when expatiating on the difference between sacred and profane literature, and the importance of having the young mind guarded by the securities of Divine Revelation, when brought into contact with the writings of men, the result of whose researches too frequently leads to nothing more than oppositions of science, falsely so called. In connexion with this, he made some forcible appeals to the hearts of his fellow-students, and insisted on the duty of giving as extensive a circulation as possible to the Sacred Scriptures. The laws and regulations of the Association were then read; among which, we were much gratified to find one by which the students bind themselves not only to apply diligently to the reading of the Bible themselves, but also to correspond with their friends in different parts of the country, and endeavour, by every means in their power, to excite attention to the value and importance of divine truth, and promote its dissemination among all within the sphere of their influence. The proceedings of the meeting closed with a speech by another of the students, which consisted principally of an exposition of the 67th Psalm, with a direct reference to the circulation of the sacred volume. Our promising to furnish them with a number of copies of the Russian Scriptures for immediate |