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but this little interruption of their rest, if submitted to as a self-denying duty, and in dependence on the aid and blessing of God, generally prevents a more durable and distressing disquietude, even that of witnessing or hearing of their evil courses when grown up; and makes way for much peace and comfort, when the correction is the blessed means of their becoming worthy and useful persons.'
Fallen man is so prone to evil, that from the earliest youth there will be very many things in his conduct to be blamed; and, as the faculties unfold, his sinful propensities gather strength, and produce their effects more and more. Our aim, therefore, should be, by every possible means to counteract this tendency of corrupt nature; and thus it may be said with propriety, that "the rod and the reproof give wisdom." For rebukes and corrections, properly administered, check the luxuriant growth of evil dispositions, and inure the will and passions to subjection. But, when a child is left to himself, and humoured in his wayward inclinations, he grows more self-willed and untractable daily, and his passions demand still further gratifications, till, keeping company with harlots, or running into other excesses, he both wastes the substance of his parents, and brings a reproach upon them for improperly educating him. If we then would have our children yield satisfaction to our hearts, we must give them proper correction and instruction.'
I think these are all the passages in which
Solomon mentions correction, except one, which relates to the Lord's chastisement of his children, and which is quoted by the apostle in such a manner, that Solomon's maxims, in this respect, are shewn to coincide with those of God himself, in respect of His children; and thus receive a remarkable sanction in the New Testament. Compare Prov. iii. 11, 12, with Hebrews xii. 5—11.
I can see no reason to charge Solomon's counsels in this respect with harshness: I adopted them in my own plan of education; and I do not think my children will impute undue severity to me: and I wrote my remarks on them, not as many do who write on subjects in which they are not experimentally concerned, but as one engaged in the very business, and giving my views of the maxims, as I interpreted them in relation to my own conduct, in a matter which lay very near to my heart. Should you insert this letter, it may make way for a further discussion of a subject but little understood, and of incalculable importance.
ON AN OMISSION IN THE ARABIC NEW TESTAMENT.
I address you, in the appropriate character affixed to your periodical publication; that by
your means an observation, which I have made in my studies, may attract more general notice.
At a time when the most laudable and vigorous exertions of the British and Foreign Bible Society tend to send the holy scriptures to all nations, it must be more particularly important that the versions for foreign countries should be correct and faithful. On this, however, it cannot be expected that the friends of that noble institution in general, or even its conductors, should be in all respects competent to decide: and it is peculiarly incumbent on the learned who are skilful in any of the languages employed, to furnish such information on the subject as may occur to them in their researches. I have very small pretensions to advance in this respect, and would speak with diffidence; but the engagements, in which I have for several years been employed, have led me to the study of the Arabic; and, in the course of my learning and teaching that language, I have had occasion to read many parts of the Arabic Bible circulated by the Society. In doing this, I have observed no material deviations from the original; though in the Psalms, and in some other parts of the Old Testament, the translation seems rather made from the Septuagint than from the Hebrew.
But the other day I discovered, what, all circumstances considered, may be allowed a singular and important omission; which I am induced to state to you, that it may be reexamined by more competent judges.
In the First Epistle to Timothy, the first chapter and the tenth verse, the word ardamodiçãs, rendered
in our version, men-stealers, has no word in the Arabic to answer to it. I own, that and the preceding verses were of difficult construction to me, with my inadequate helps; but I examined it over and over again, and I can find no word that at all answers to ἀνδραποδισταῖς. Every other word is translated, but this is wholly omitted. I have another Arabic Testament; and in that the omission is supplied-lilmokkatile annasi, circumventers of men; those who lay ambush'ment for men.'-Every other word also in my Arabic Bible is found in this Testament. Now, as it is probable that a considerable number of these Bibles will eventually be sent to the coast of Africa, (the land and resort of men-stealers,) the omission is remarkable and important, and what calls for attention. The faithfulness of the translation in other respects forbids the suspicion that it was intentional. Probably it is an error of the press, like the omission of the word not in the seventh commandment, in one edition of the English Bible! But still it should be known and rectified. But, having stated the fact, I have done my part.
Two subsequent communications on this remarkable omission, which, it appears is no error of the press, nor confined to the edition here noticed, may be found in the same volume of the Christian Observer, (1814) pp. 417, 632.-J. S.
AUGUST AND SEPTEMBER, 1814.
In your late numbers, I read a paper on EMULATION, in which several things advanced by another correspondent, in some very useful letters on education, are combated. And, finding in that paper sentiments far different from what I have been used, during a long course of years, to maintain and communicate; I have written down a few thoughts on the subject, without intending either to defend all things advanced by the one of your correspondents, or to give a direct answer to the copious argumentation of the other. Should you deem what I send entitled to a place in your widely-circulating publication, it may perhaps suggest hints to future correspondents on a most important and, as it seems, difficult inquiry.
I. I would examine whether emulation, or that (whatever it is called,) from which emulation arises, was implanted in our nature by the Creator; or whether it has been superinduced by the fall? "For all that is in the world, the lust "of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the "world." 1
It is, however, readily conceded, that the fall
1 John ii. 15.