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from the Latin , m which those allusions could not be expressed , that Latin being itself a translation from the original Greek dictat ed . ' * To this Michaelis replies merely , " that the text , as described b y Hardouin , would convey rather the language of a punster than that of a refined writer , who always avoids a similarity of sounds that might be offensive to a delicate -ear ; and that it still remains a matter of very great doubt whether St . Paul , by the word ayairnrS , intended to make allusion to the name of Philemon . "
We are rather inclined to believe that , in these instances and another pointed out in the Palaeoromaica , he did intend the allusion ;—but it does not appear clear to us that he meant to do it at all more broadly than it is done as the text now stands , which an ear familiar with the language would easily . catch without making the Paranomasia direct . Thus stood the theory of Hardouin , which no one has since supported in good earnest till the appearance of the book against which Dr . Malt * by ' s Sermon is directed . But , in reviving the hypothesis of Hardouin , the author has been by no means desirous of identifying himself with his predecessor , and has endeavoured to relieve himself of his most glaring difficulty and absurdity , by rejecting the attempt to establish the Vulgate , - as the supposed original , and the benefit of the arguments built upon it , at the risk , however , of entangling himself with the consequential difficulty of giving any plausible account of what these Latin originals were ;—where they now are , or , indeed , ever were ;—what became of them , and how it happens that no trace of any but what are manifest translations from the Greek exist , or were ever heard of .
We shall , in a following Number , give a short summary of the heads oi s the author ' s " Disquisitions . " $ /
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thoughts onChristum Chanty . 1 /
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A good man wishes to do , as well as be , good . He finds a religion in the world , the-Founder of which has directed his followers to make the desire of their own happiness the measure by which to regulate their desires for the happiness of their fellow-creatures . He takes it for granted , comparing this command with the spirit of other injunctions from the same blessed Teacher , that a compliance with it requires two things—a heart rightly disposed , and a well-instructed mind . Without prompt and cheerful
affection for our brethren , their happiness will be languidly sought by us ; without a proper estimate of happiness previously formed in our own minds , it is not likely that our endeavours to confer it on others will be effectual . To " do unto others as we would that they should do to us , " must presuppose that we ourselves know tolerably well what it is right to wish for ourselves , otherwise the farther we carry our obedience to the precept , the worse will it be for our fellow-creatures .
Now the predominant desire , the presiding wish in the heart of a wise and good man , is that of the Divine approbation .
" To seek Him , in whose favour life is found - All bliss beside a shadow or a sound , "is the clear result of his investigation into the sources of human good ; and , looking at the precept before cited , this desire and determination come to him inseparable from the desire that his fellow-creatures should obtain it too .
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vol . i . c
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? THOUGHTS ON CHRISTIAN CHARITY .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Jan. 2, 1827, page 17, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1792/page/17/
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