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interesting part of their flock, whom they are generally obliged to overlook in their more extended ministrations.

It has likewise been found very beneficial to employ children in writing on subjects respecting which they must derive their information from the Scriptures. Children may very soon be brought to practise this with facility, and to find the employment very interesting. The subject should of course be suited to the age and abilities of the child, and cannot at first be too simple. Many advantages unite in this employment; the child's attention is fixed; what he writes in his own language he will not easily forget; and he is led to search for himself the Scriptures, a habit which cannot commence too early.

With regard to "the prohibition of all the usual plays and amusements of young children" on the Sunday, I should think it right to enforce it as soon as a child can be made to understand the nature of the day, and of the Divine command respecting it. When a child can read, it becomes comparatively easy to fill up his time, and, even before that period, much instruction and amusement may be conveyed to his mind by one ever on the watch for his improvement. I will only add, that these hints have been found practically useful in a family in which the children, though young, look forward with pleasure to the return of that day which they have been taught to consider "the best of all the seven," and in which the exclamation, "What a wcariness is it! when will it be over?" was, I am persuaded, never heard.

A PARENT.

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useful and interesting occupations, which need not here be specified, because they are familiar to every pious and discreet parent, begin to offer themselves for adoption; but before that age, comparatively little, I fear, can be done, except, as far as possible, to prevent the Sunday habits of the nursery population becoming offensive to the feelings of their elders. But even this "little" is well worth securing: indeed it is of the greatest moment to the future principles and conduct of the child himself, who should from his earliest infancy begin to attach ideas of sanctity to the Sabbath-day. I would not, however, wholly forbid recreations, but would endeavour to turn them to good account. Stories should be told, and little conversations held as usual; but our stories and conversations should be, in some measure, ad rem: as, for instance, about a good young man called Joseph, and his unkind brethren ; or about a very undutiful young man called the Prodigal Son, who left his father and was glad to come back ; with such pithy illustrations, and incidental religious remarks as may impress right principles, and awaken heavenly affections. The objects which engross so much of young children's active powers of mind during six days, cannot well be exiled from their imaginations on the seventh; but then these interesting topics should be skilfully and usefully blended with Scripture histories and allusions, of which there is an abundant variety. If pictures must be drawn, they should be pictures from the venerable Family Bible, and not "without note or comment;" and this Bible should be sacred to this day, and associated early with it. But after all, whatever is the theory, the effect in practice of the administrator. A judicious depends almost entirely on the skill mother will instinctively know how to accommodate her rules and proceedings to the exigencies of the case as they arise; and will certainly, for very young children, prefer even

toys to quarrelling and the fretful
irritation of total inaction. I will
only add, as a physical hint, that
great caution is necessary in the
restraints imposed, from the best of
motives, upon very young children,
that their health, growth, and spirits
are not injured by a premature de-
velopment of the powers of the
mind, accompanied by a severe em-
bargo upon the energies of its cor-
poreal companion. As soon as a
child is old enough to be taken to
church, where he will early find
that persons go
"to learn to be
good," much of the difficulty is over.
The preparation, the walk, the ser-
mon, catechisms, religious conver-
sations, little themes, and sundry
other useful devices, will now offer
themselves in abundance, and the
chief caution now is-

the bishop privately bought up the whole impression at his own expense, and burnt it at St. Paul's cross. The purchase-money enabled Tindal to re-publish his work in a more correct form*. This version was made the basis of the translation afterwards planned by Archbishop Cranmer, who, cutting up a copy into several parts, sent the portions to be corrected by the bishops, and other learned divines, reserving to himself the revisal of the whole.

The copies imported into England of the second and subsequent editions were, by the vigilance of the popish party, as far as possible destroyed. Of the first edition, not one, I believe, was known to have survived, till one of Lord Oxford's collectors, it is stated, met with one, which was esteemed so valuable a purchase NE QUID NIMIS. by his lordship, that he settled 207. a year for life on the person who procured it. It is added that Lord Oxford's library being afterwards purchased by Osborne, a bookseller, at Gray's Inn Gate, this curious book was, through ignorance, marked at fifteen shillings only; at which price Mr. Ames bought it. When Mr.

Tothe Editorofthe Christian Observer.

I SHOULD be much obliged if any of your bibliographical friends could inform me whether a copy of the first edition of Tindal's Testament is now to be found in any public or private library. The remarkable circumstances relative to that translation are familiar to biblical critics; but for the sake of others they may be briefly recapitulated. Wickliffe was the first Englishman who undertook to render the holy Scriptures into his native tongue; but his translation having become obsolete, William Tindal, with the assistance of John Fry or Fryth, undertook a new version, which he printed without his name in the Low Countries, in 1526. His translation was rather a hasty performance; and no person was more sensible of its deficiencies than himself. He wished to amend its faults in a new edition; but his finances were too scanty for such an undertaking. The popish zeal, however, of Bishop Tonstal furnished him with the means; for, with a view of removing the stumbling block,

There is a story current, that Sir Thomas More, then chancellor, who concurred zealously in the burning of the accused for heresy, whence Tindal procured New Testament, inquired of a person his pecuniary supplies, and who were his supporters, with a promise of favour in case of an explicit answer. The accused replied, that "it was the bishop of London who maintained him, by buying up his New Testament." The chancellor, who enjoyed wit, even to the scaffold, laughed, assented, and released the prisoner. The importers and concealers of the New Testament were adjudged by More to be fined horseback with their faces to the horse's at the king's pleasure, and to ride on tail, adorned with placards and copies of the New Testament, and other heretical books, which they were to cast into a bonfire at Cheapside. Such were this, in some respects, eminent man's ideas of

toleration; or rather, such were the banethe present day, can be sufficiently grateful ful errors of the age. Who among us, in to God for the inestimable privileges we enjoy, of civil and religious freedom?

In whose hands is it now? copy extant ?

Ames's books were offered to the public in 1760, this book was sold by auction for fourteen guineas and

a half. or is any other

BIBLIOGRAPHICUS.

REVIEW OF NEW PUBLICATIONS.

Memoirs of the Life, Writings, and Religious Connexions of John Owen, D.D., Vice-Chancellor of Oxford, and Dean of Christ Church, during the Commonwealth. By WILLIAM ORME. London. pp. 524.

THIS Volume has been a considerable time before the public; but it has only recently fallen under our observation, otherwise the celebrated name of Dr. Owen would almost necessarily have drawn from us an earlier notice of this memoir of his eventful life. It is not, however, without contending feelings that we even now prepare to review Mr. Orme's production; not only from the conflicting views which we must unavoidably take of the character of Dr. Owen, but from the unkind spirit which his biographer has too often infused into his narrative. From a professed Dissenter, a systematic Calvinist in doctrine, and a staunch Independent in church discipline, writing the life of one of the most celebrated of Dissenters, who was also a systematic Calvinist in doctrine, and a staunch Independent in church discipline, we could not but expect to meet with some things not quite to our taste; and we are not disposed to lose our temper, because all men do not fully coincide in sentiment with ourselves. At the same time we put it to the candour and impartiality of all our moderate Dissenting brethren themselves, whether it was quite necessary or desirable for our author, in narrating the life of Dr. Owen for the benefit of the Christian world at large, to interlard his publication either with sneers or unfounded, wholesale, and sometimes not very

temperate, charges against churchmen and established churches. We select only three or four brief specimens, in proof that our objection is not fastidious.

"The situation of the poor Dissenters was truly pitiable. They were baited by all sorts of antagonists, from the royal mastiff, ready to devour, to the contemptible church cur who could only bark or snarl." p. 347.

"Liturgies were not introduced into the church, till, from its corruption by secular influence, it began to be served by persons who could not lead its devotions. The great body of the English clergy, after the Reformation, were in this condition. They were unfit to preach, and therefore the state provided them with sermons; they were unable to pray, and therefore it provided them with a servicebook. Suspicion of their capacity, or consciousness of their unfitness, is implied in that very provision which the Church has made for her clergy, and in which, notwithstanding, they profess to glory!" 400.

p.

"We need not be surprised at the feelings of Dissenters, and the conduct of Churchmen then: innumerableaattacks of the same kind since, and a hundred years' more experience, are scarcely sufficient to teach us the folly of expecting forbearance or liberal treatment from an established church." p. 416.

"These defences [of Christianity] come almost entirely from the dignified clergy, who may be said to do nothing else, as they do not belong to what Horsley calls 'the labouring class of the priesthood.' To afford the otium cum dignitate to the few of them who can write, Paley admits, that leisure and opportunity must be afforded to great numbers.' In asserting, therefore, that every defence of religion which comes from this quarter, costs the country some hundred thousand pounds, I

believe I speak moderately. Whether they are usually worth this, I do not pronounce." pp. 491, 492.

"The sentiments of Clagett are a con

fused mixture of Pelagian Arminianism, which distinguished the body of the English clergy in the days of Charles II. ; and which, so far as they have any fixed opinions, seem to be their prevailing creed still." p. 388.

This is not the spirit in which we ever wish to see the friends of our

We admit with sorrow whatever there may have been in former times, or may still continue to be, of substantial truth in this remark; but we protest most strongly against its sweeping, unqualified, and we might almost say, exulting tenor. "Pelagian Arminianism," if we understand the meaning of this compound term, is not very correctly affirmed of "the body of the English clergy" to be "their prevailing creed still." We have never refrained, however invidious the task, from opposing, to the best of our ability, erroneous or defective doctrines, whether in the clergy or the laity of the Established Church; and we are therefore the better entitled to contend against the grievous exaggerations which are so frequently obtruded on this subject. To say nothing of the very large and increasing class of those of the clergy who are allowed on all hands to be decidedly opposed to the doctrines apparently alluded to, and who ought in justice to have been admitted as redeeming the Church of England in the present day from these wholesale charges, we can venture to add, that among all the more serious and thinking part of what are called the "orthodox" clergy also, "Pelagian Arminianism is strongly reprobated. As a practical, though perhaps somewhat too personal, test, we shall quote the following excellent passage from the "Course of Sermons for the Lord's Day throughout the Year," of a living author whom Mr. Orme will probably consider a fair specimen of the class of our clergy whom he has in view in his animadversions-we mean the venerable Archdeacon Pott. That we may not go much out of our way in culling a passage, we shall select from the Annual Course a part of a sermon for the very week in which we happen to be writing (Sermon for the third Sunday in Advent); and we doubt not that the great majority of the class of clergymen to which the Archdeacon of London would be considered as belonging, would unhesitatingly subscribe to the sentiments expressed in the extract. We are not merging, far from it, any of the points of discussion at issue among our

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church pleading her cause; whether it graces the cause of her opponents we must leave themselves to decide. It shall, however, be productive of at least one advantage to our readers, that we shall think ourselves in courtesy fairly exempted from the unprofitable task of hunting

clergy; and on some of which, were we reviewing Archdeacon Pott's discourses, we should think it right to state fully our opinion, as we have done again and again on other occasions; but justice requires that grievous indiscriminate charges, such as some of Mr. Orme's, should not be allowed to go abroad without a disclaimer. The passage we are about to quote is long; but the main distinction urged in it is so scriptural and useful, that our readers will not be displeased at our making the quotation, especially as no other opportunity has fallen in our way of noticing the venerable author's discourses, which have already arrived at a fourth edition.

"The Evangelist informs us very clearly how far holy Simeon had made his preparation, both in heart and life, for the coming of the Lord. He draws his character in two words, and says, that he was a just man and devout.' A brief description, but of large and comprehensive purport, and of wide significance.

text.

"We have then to consider these two leading points of commendation in the To be just before God forms the first particular in the venerable character which is held up to our view.

"There are two ways of considering the word 'just,' as it is applied to men. It may be considered either with relation to the ground of their acceptance before God, or else the word is applicable to the character and qualities of good men; to the dispositions of their hearts, and the tenor of their lives. The distinction, then is easy, and a due attention to it will secure us from many hurtful misconceptions. It was the fatal error of the Jews, to think that they should be justified as the children of the stock of Abraham, by the sole privilege of their descent, without partaking Abraham's piety and faithful spirit, which rendered him at all times obedient to the will of God. An error not unlike to that of those who think to be just before God, by the bare relation which they have to the covenant of grace, or by confident pretensions, whatever be the temper of their hearts and the tenor of their lives.

out or chasing down our author's animadversions on the ecclesiastical

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"Again: it was another fatal error which possessed the Scribe and Pharisee, who thought that they could become just before God, and perfect, by a punctual observance of the law, and a due discharge of its performances. An error much allied to that of those who think that their own works will avail to justify them by their own worth, and shall obtain the recompence of life and glory in their own right. But we have only to distinguish between those pleas which shall abide in judgment at the last day, and that temper of the heart and life which God requires of all his servants, in all ages, and we shall be able to keep clear of such injurious misconceptions. We shall thus know what the ransom is which God hath found to which, we contribute nothing and we shall know what God requires of all such as shall receive the proffered mercy of his covenant, and set themselves in earnest to fulfil its obligations.

:

"We may remark, then, with reference to the first sense and application of the word 'just,' as it relates to the ground of our acceptance before God, that in every age there hath been but one foundation and one source of every blessing to our fallen race. For this cause the Lamb of God is so significantly said to have been slain in God's gracious purpose, before the foundations of the world, that they who lived in faith, and died in hope, before Christ's coming, might share the cleansing influence, and might partake the benefit of his one sufficient expiation.

"Thus, then, whether the first pair looked, in their day of penitence and labour, to the promised suffering and triumphs of the woman's Seed; or whether righteous Abel watched the dying victim on his altar; or whether Abraham, with firm but afflicted heart, beheld the pile which was laid for his beloved Isaac ; or whether the poor Israelite, in his hasty flight from Egypt, looked to the blood which was sprinkled on his lintel, and in times following viewed the Paschal lamb with calmer meditation; or whether holy Simeon, in the days of his attendance, contemplated the daily sacrifices and oblations of the temple; or whether, in an hour more memorable and more awful, the first witnesses of Christ's accomplished sacrifice, the beloved Apostle, and the soldier of the Roman guard, beheld the sufferings of the cross'; it was still true in CHRIST. OBSERV. No. 264.

polity of his country, and shall confine ourselves, chiefly, to the more

every age and every generation of mankind, that one sole foundation was established, beside which no other could be laid for that acquittal and acceptance before God by which men may be presented just at the solemn bar of judgment.

"Such is the privilege resulting from his saving intercession, from his blood and merits, who alone was just and righteous before God, even his beloved Son, in whom God declared himself to be 'well pleased.'

66

Having touched this first sense and application of the word 'just,' as it regards the ground of our acceptance before God, we have to consider that which is more proper to the text, and which respects the qualities and duties of good men in every age, according to the terms of their engagement to an heavenly Lord and gracious Benefactor.

"To be just, then, in such proportion and degree as fallen man can be called just, in these days of trial and improvement, always implies in it a measure of that faith by which the just are said to live; that faith which lifts the soul to God, and settles its reliance on his Providence.

"Faith had its trial and its office in all ages. The Prophet, who said so truly, that the just should live by faith, lived himself before Christ's coming; and St. Paul informs us, that faith was in the world, and had its bright examples before the days of Abraham, although he had the honour, in a special sense, to be called the father of the faithful.

"The Apostle, in that memorable list of faithful persons which he furnished, declares that they all cherished a sure trust in God, and shewed the same readiness to comply with the known injunctions of his will.

'It is plain, then, that faith hath been the common bond of fellowship, as well as the leading principle subsisting in that company of just and righteous persons, who in all ages of the world have trod the paths of pilgrimage and trial.

"We may remark now that none were ever called just in that proportion and degree to which the faithful servant may arrive, and to which we stand obliged, but such as lived in the fear of God. Thus, when it is said in the sacred page, that Noah was a just man,' it follows, that 'he walked with God.' When Job is 5 I

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