To thee-to thee we pray, Father of love and power! O hear us, whose brief passing day Deep laden with our sin, Another year hath flown. How dark our countless crimes have been Yet, Jesus, at thy feet In thankful joy we fall, O still, through life and death, Our souls with strength supply; That, with the unnumbered throng Trin. Coll. Camb. H. DOWNTON, B.A. Miscellaneous. During PETRARCH'S HOUSE AND GRAVE.-The road from Padua to Rovigo leads for eight miles along the canal of Battaglia, amidst Palladian villas and rich cultivation; and, soon after passing the romantic chateau of Cataio, we turn off to the baths of Abano, and thence to the Euganean hills, at the feet of which those spots lie. These eminences are rounded or conical, but all soft in form, richly covered with culture, brushwood, villages, and convent towers. In a hollow among their roots we pass a little lake, and thence ascend to a village winding prettily round a height. At its entrance on the green, stands at our left the church, in front of which is a stone coffin raised on four pillars, and still nearer us a plain fountain arched with bricks and overgrown with turf. At the farther end of the hamlet, on the brow of a steep knoll, overlooking the neighbouring gardens and the whole wide plain, is a small house which the children of the place eagerly invited us to visit. The village is Arqua, and the house, the fountain, and the tomb, are Petrarch's.-Spalding's Italy. MYSTERIES.-This will appear, first, from the obvious truth that we have no right to expect from divine revelation that which it not only does not engage to give, but even professes to withhold. "Canst thou by searching," asked the patriarch, "find out God? Canst thou by searching find out the Almighty to perfection?" And if it be objected that this obscurity was peculiar to the partial and preparatory dispensation-the twilight of the gospel dawnwe will appeal to the apostle, acknowledging that, without controversy, great is the mystery of godliness, and exclaiming-"O the depth of the riches both of the wisdom and knowledge of God; how unsearchable are his judgments, and his ways past finding out!" But, further, to cavil at the mysteries of the gospel is virtually to charge imperfection on their Author. It is to stretch the divine wisdom upon the rack of human judgment. It is to assume the power of dictating to the Omnipotent how he shall make man, or govern man, or redeem man-what form the Godhead shall assume, what instruments he shall employ, what signs he shall work, what effects he shall produce. It is to usurp the prerogative of explaining what our Master has left dubious, of harmonising what he has left discordant, of exploring what he has left concealed. It is to charge him with having revealed too little or too much; to arraign his wisdom and to impugn his goodness; to snatch the sceptre from his hand, rejudge his justice, and erect ourselves into the arbiters of God.-Rev. T. D. le. GOSHEN *.-The land of Goshen was the "best of the land;" and such too the province esh-Shurkiyeh has ever been, down to the present time. In the remarkable Arabic document translated by De Sacy, containing a valuation of all the provinces and villages of Egypt in the year 1376, the province of the Shurkiyeh comprises 383 towns and villages, and is valued at 1,411,875 dinars-a larger sum than is put upon any other province, with one exception. my stay in Cairo, I made many enquiries respecting this district; to which the uniform reply was, that it was considered as the best province in Egypt. Wishing to obtain more definite information, I ventured to request of lord Prudhoe, with whom the pasha was understood to be on a very friendly footing, to obtain for me, if possible, a statement of the valuation of the provinces of Egypt. This, as he afterwards informed me, could not well be done; but he had ascertained that the province of the Shurkiyeh bears the highest valuation and yields the largest revenue. He had himself just returned from an excursion to the lower parts of this province, and confirmed from his own BLINDNESS. We may think it strange, perhaps, observation the reports of its fertility. This arises that in her extremity Hagar did not see the well of from the fact that it is intersected by canals, while the water which lay open at her feet; but how often does surface of the land is less elevated above the level of sorrow blind the eyes as well as darken the apprchenthe Nile than in other parts of Egypt; so that it is sion! Even one of the dearest of our Lord's folmore easily irrigated. There are here more flocks lowers knew him not when, most anxious once more and herds than anywhere else in Egypt; and also to see him, she had just left his deserted sepulchre. more fishermen. The population is half migratory, When sorrow thus dulls the heart, the best and only composed partly of Fellahs, and partly of Arabs from remedy is this-draw near at once to God in humble, the adjacent deserts, and even from Syria, who retain faithful, persevering prayer. He will open your eyes in part their nomadic habits, and frequently remove to behold many a well of refreshing waters, of which from one village to another. Yet there are very many you neither knew nor thought; he will reveal many a villages wholly deserted, where many thousands of consolation treasured up for you in Christ Jesus, of people might at once find a habitation. Even now which, in the depth of your affliction, you had lost another million at least might be sustained in the dis-sight, and yet which you shall find fully sufficient to trict; and the soil is capable of higher tillage to an indefinite extent. So too the adjacent desert, so far as water could be applied for irrigation, might be rendered fertile; for wherever water is, there is fertility. From "Biblical Researches in Palestine, Mount Sinai, and Arabia Petræa; a Journal of Travels in the year 1838, by E. Robinson and E. Smith, undertaken in reference to biblical geography. Drawn up from the original diaries, with historical illustrations, by Edward Robinson, D.D., professor of biblical literature in the Union Theological Seminary, New York; author of a Greek and English Lexicon of the New Testament," &c. In three vols. London: Murray. 1841. supply all your need.-Rev. H. Blunt's "Exposition on the Pentateuch." London: Published by JAMES BURNS, 17, Portman Street, Portman Square; W. EDWARDS, 12, Ave-Maria Lane, St. Paul's; and to be procured, by order, of all Booksellers in Town and Country. PRINTED BY JOSEPH ROGERSON, 24, NORFOLK STREET, STRAND, LONDON. ON THE HOLINESS OF THE CHRISTIAN tively have been the sincere professors of the VOCATION. BY THE REV. CHARLES WILDBORE, Vicar of Clee, Lincolnshire. former. Men love their vicious habits, and delight in indulging their sensual appetites: they therefore willingly attach themselves to that system which allows them to gratify their favourite inclinations. Whatever system, on the contrary, interferes with their indulgences and condemns their practices, is instantly rejected and decried. Men want not a religion to discountenance, but to countenance them in their ways. They want a religion No religion ever appeared in this world in a garb so pure, so chaste, so lovely, as that of Jesus Christ the Son of God. Those religions which proceeded from man, far from discountenancing impurity and uncleanness, not unfrequently made them a part of their worship. Obscene that will conform itself to them, not require and lewd spectacles were not only not forbid- them to conform themselves to it. They den, but too generally enjoined and practised. would have its precepts condemn what they The reason is obvious. The one originated dislike, and approve of what they delight in. with a God of purity and holiness: the other They would have it a nice accommodating were the institutions of men impure, un- system, varying continually to suit their clean, and wicked. As are the authors, so wavering feelings, inclinations, and passions. are the religions. Their nature sufficiently The religion, then, of the world has ever been displays their respective origins. Whatever one of this indulgent kind. So long as its proceeds from God must of necessity be pure votaries are not guilty of any open breach of and holy. Whatever emanates from man must, the established institutions and laws of the of the same necessity, be impure and unholy country, it condemns them not. Their hearts The streams must partake of the quality of and thoughts it leaves perfectly uncontrolled; their fountains. Thus the religion which pro- actions alone are rendered amenable to its ceeds from God has a tendency and a power to tribunal. But not so the religion of God the render its adherents pure and clean, like its au- Father and the Son. It takes a wider range thor: the religion which is derived from man is than the religion of the world. It not only calculated and adapted to assimilate its votaries reduces actions, but even thoughts under its to its founder. In all ages of the world these control. It condemns a man not only when two opposite systems have obtained. The he has committed some open crime, but even one will not conform itself to the world, but when he has mentally indulged any evil will transform its followers by the renewing thought. Its influence is to cause its folof their minds, and mould them to its holy lowers to have not only clean hands, but also a precepts: the other adapts itself to the habits clean heart. Inward purity, in the religion and vices of its advocates, enjoins no severe of Jesus, is an indispensable qualification. restrictions, but is lax, indulgent, and com- It penetrates to the very springs of evil. Its plying. Many consequently have been the Divine Author knew too well what was in followers of the latter, whilst few compara- man, not to take cognizance of the heart. He VOL. XII.-NO. CCCXXIV. (London: Joseph Rogerson 24, Norfolk-street, Strand.] D knew that evil deeds are there generated and nurtured, before they display themselves in outward commission. He knew that every religious system must be defective, that did not condemn something more than evil works themselves. His religion he intended to be a divine model of his own purity and holiness, and to conform its followers to its Author. He therefore made its control to extend to the inward, not less than to the outward man. He holds a man guilty before him, he regards him as a violator of his commandments, not only when he first commits a crime, but even when he first thinks of committing it in his heart. He expressly declares- That whosoever looketh on a woman to lust after her, hath committed adultery already with her in his heart" (Matt. v. 28). And this, by parity of reason, will extend to every other crime, that is, those conceived, even if not committed. Nor should we regard this as a tyrannical control. Perhaps some may think it a severe restriction, that even our thoughts should not be free. Alas! those who think so know little of the nature of their hearts, and still less of the beneficent design of the gracious Lawgiver. He has not done it to lay an unnecessary burden, to impose a heavy yoke upon the necks of his followers: he has not done it to gratify a mere tyrannical caprice, to render men both mentally and bodily slaves. No: he has done it with the sole view of promoting their own interests, of rendering them "meet to be partakers of the inheritance of the saints in light." God himself is holy, and all that would be his people must be holy also. None but "the pure in heart can see God:" no unclean and impure person can stand before him. All must be clean, not only in their outward conduct, but also in the secret recesses of the heart, to secure his favour and obtain his blessing. The Saviour, then, wishing all his people to be accepted and approved of by the Father, has enjoined inward purity as well as outward cleanness. Knowing that the thoughts, unless kept under due control, will devise evil, and that evil will break forth into the commission of sin, he has wisely and graciously laid restrictions upon them. He has taught us where we can most effectually place the check: we are not merely to stop ourselves when we are on the point of actually committing any evil deed, but we are to stop even the first thought of the evil deed that arises in the mind. Evil thoughts, if allowed and indulged, will excite evil desires; and these desires, if encouraged and fostered, will acquire such strength and impetuosity as will break down all the barriers of modesty, decorum, and religion; and thus rush forth uncontrollably, like a torrent, into the commission of crime. Many a man has been a thief, a murderer, and an adulerer, and has been found guilty of many other sins which at one time he would doubtless have shuddered to think of, merely from not keeping his thoughts under due control (vide 2 Kings viii. 13). When the first thought of the crime presented itself to his mind, he shrunk from it with horror; but, by allowing the thoughts still to dwell there and engage his mind, it gradually indurated the tenderness of his conscience, wore away his aversion, rendered the crime in appearance less sinful, and, aided by wicked desires and passions which it originated, eventually urged him to the commission of it. So deceitful is the human heart; so seducing is the power of evil thoughts! Knowing then this weakness of man, and the powerful influence his thoughts, when not duly restrained, have over him, the Saviour has taught him not to yield to them in the first instance, but to check them as they rise; not to be contented with merely keeping himself clean from outward impurity and wickedness, but also to have a clean heart, and a mind free from every improper bias. Thus, then, the religion of which we all are professors takes a wider range than any other. Its precepts affect not only the outward, but the inward man, extend not only to our actions, but even to our thoughts. God, their author and their framer, is pure and holy, and, requiring all his people to be conformed to his image and to his sanctity, has enacted laws which are all calculated to effect that end. All he calls, he calls with a holy vocation. He has sent his Son into the world not to save his people in their sins, but from them. For this was his name "Jesus" given (Matt. i. 21); and that Son, St. Paul tells us, "gave himself for us that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works" (Tit. ii. 14). The same apostle also admonishes his Thessalonian converts, that "God hath not called us unto uncleanness, but unto holiness" (1 Thess. iv. 7). The religion we profess requires our sanctification, and supplies the means to secure it. All therefore who do not endeavour, by the grace of God, to attain to holiness, it rejects it will not acknowledge as its professors. It gives them no hopes of pleasing its Author: it affords them no encouragement in their profession: nay, it candidly declares to them that their religion is vain. It expressly enjoins them to "follow holiness;" warning them, at the same time, that "without it no man shall see the Lord" (Heb. xii. 14). True it is that man is, of his own strength, incapable of attaining unto holiness; that he is naturally ever prone to vice, and averse to godliness. The religion of Christ indeed finds every one in this depraved and lost state; but it would not leave any man so, were it not his own fault. The Spirit of God, the author of holiness, leaves no heart untried; and, wherever he is listened to, there his operations become more powerful and efficient. By this Spirit the man is "renewed in the spirit of his mind" (Eph. iv. 23); is "born again, not of corruptible seed, but of incorruptible" (1 Pet. i. 23); the " new man is formed within him, which after God is created in righteousness and true holiness" (Eph. iv. 24); "the love of God is shed abroad in his heart by the Holy Ghost" (Rom. v. 5); and "the Spirit itself beareth witness with his spirit that he is a child of God" (Rom. viii. 16). By the agency, then, of this Holy Spirit every man has the power afforded him of becoming holy: to every one that asketh the Father, will he give the Holy Spirit" (Luke xi. 13). Though human nature, therefore, be depraved and sinful, it may be renewed and made holy. Though the religion of Jesus requires all its followers to be pure and boly, it promises and provides the means of their becoming so. It is not a religion of harshness and rigour: it requires no bricks, without affording straw: it demands no impossibilities. It does require holiness in all, and declares that none without it shall be accounted its true and faithful adherents. But still as it teaches, it supplies the necessary aid to enable them to walk and please God. If therefore any be not holy, it does not proceed from any defect in the provision: it does not arise from any want of means; but solely and entirely from the obstinacy and perverseness of him who will not avail himself of that assistance which God graciously offers. Biography. REV. JOHN KETTLEWELL, M.A. fallen far short of the habitual practice of such selfdenying men. John Kettlewell was born 10th March, 1653, at Brompton, in the parish of Northallerton, Yorkshire. His father was a merchant; but, soon after his marriage with Mrs. Elizabeth Ogle, a religious lady of an old and distinguished family, retired from business, and resided on his own estate. John was the second son of this marriage. Their eldest died in infancy; and, from thankfulness for sparing the second, they resolved to devote him to God's service in the ministry, should he prove competent. He was first sent to a small school at Brompton, where he shewed a great inclination as well as capacity for learning. He was next placed at the free grammar school at Northallerton, where he was distinguished by kindness towards his schoolfellows. Mr. Smelt, the master, appears to have been indiscriminately severe towards his pupils, punishing the dull and studious as much as the idle and careless. This excited the pity of Kettlewell, who assisted the former both in their exercises and lessons, and thus endeavoured to screen them from unmerited punishment. Even at this early age he testified his deep sense of the guilt of sin. He was scrupulously watchful over the state of his heart, and much engaged in private devotion. He took every opportunity to impress his ridicule which might be expected some would heap schoolfellows with right principles, unmindful of the upon him. For these views and habits he was, under God, chiefly indebted to his mother; and what an unspeakable blessing is such a mother! When ready for the university, the friend on whom he had relied failed him; and his entrance was postponed. Finding his mother much afflicted by the disappointment, he wrote to her to say that he was sure God never failed those who trusted in him, and that he was sure some other friend would be raised. He was not disappointed: he was recommended to the especial notice of Dr. Tully, dean of Ripon, and principal of St. Edmund Hall, Oxford, who sent studies with much credit. for him, and, after examining him, was so well satisfied, that he took him to his own rooms, and treated him with much tenderness; and, on leaving his residence, committed him to his viceprincipal, the rev. John Marsh, under whom, as his tutor, he went through the usual course of He was matriculated Nov. 11th, 1670, in his eighteenth year. He took his degree of B.A. at Midsummer, 1674, and shortly afterwards stood for the Yorkshire fellowship, in Lincoln college, vacated by Mr. (afterwards Dr.) Johu Radcliffe. Another candidate appeared from University college, whom Mr. Radcliffe was particularly anxious to have for his successor; but through the influence of Dr. Hicks, who had become Mr. Kettlewell's friend, he was unanimously elected, 28th July, 1675. Removed to Lincoln college, Mr. Kettlewell continued IN bringing before the readers of this magazine the to set the same good example which had always disbiography of some of the most conspicuous men in the tinguished him. The rector of the college, Dr. Marchurch of England, it is by no means to be understood shall, who before his election had opposed him, that their views entirely coincided with those of the would often say to Dr. Hicks, "God has sent us a editors; and perhaps this was never more fully ex-blessing in this young man." The rector appointed emplified than in the instance of the subject of the present memoir. The character of Mr. Kettlewell was irreproachable, his piety unquestionable, his indefatigability wonderful, his consistency beyond all praise. He freely, for conscience' sake, resigned his preferment; and, while we cannot but lament his political notions, and a deficiency in his writings as to the full display of gospel truth, and would by no means recommend all his works as containing a safe guide with respect to spiritual instruction, there seems no reason why he, and numbers of the same school, should not be brought before our readers, that their excellences, as well as what we deem their deficiencies, may be adverted to. Alas, many with clearer views have him college tutor-an office which he discharged for about five years with diligence and fidelity, for he was not only indefatigable in lectures, but also watched over the lives and conversation of his pupils; feeling that he was to them in the place of a father, and as know that what is here stated with respect to such answerable for their souls. It is gratifying to Mr. Kettlewell, may with equal justice be assumed of many college tutors at the present time in our universities; and many a student, as well as the compiler * It is believed that owing to vexation and disappointment at this election, Dr. Radcliffe excluded Lincoln college from a participation of his liberal benefactions to the university of Oxford. of this memoir, can look back with gratitude to the kind admonitions and faithful expostulations he may have received at a period when restraint was irksome, and advice made the subject of derision. "We are anxious," says the present head master of Winchester school-at the time he used the language, a college tutor-"if possible, that every pupil shall see in his tutor, not only his instructor in secular knowledge, but his spiritual guide and friend. On this ground we can justify the holding of such offices by the clergy. And, if such a system were to be carried forward to such perfection as we might not unreasonably expect it to reach, we have no doubt that the effects would be most full of benefit to our pupils themselves, and through them to the country at large*." Mr. Kettlewell stood very high as a disputant, being remarkable for strength of argument, readiness of expression, and calmness in delivery, which gave him great weight in the college, and forwarded his endeavours to promote its interests, both in maintaining its peace, and at the elections of its fellows. At the latter he was very conscientious, considering his vote not as a matter of courtesy, to be disposed of at pleasure or by caprice, but as a trust reposed in him by the founder, to be discharged according to the true intention of his statutes. To this rule he inflexibly adhered: no great names: no importunities of friends moved him from it. Mr. Kettlewell took orders in 1675, remaining in college; but, on commencing M.A. in 1677, he began to compose a course of about one hundred sermons adapted for the country, that, when he undertook the cure of souls, he might not be hindered in its active duties by having sermons to prepare. One of the first sermons which he preached at Oxford, was on the assistance of the Holy Spirit. In 1678, he composed "The Measures of Christian Obedience," which was begun and finished between Christmas and Easter. It gained for him considerable reputation. Dr. Hicks prevailed with him to dedicate it to Dr. Compton, bishop of London, in the hope that the bishop would give him some appointment in or about the metropolis. The work appeared with this dedication in 1681; but neither led to preferment or notice from the bishop. To it, however, he owed his recommendation to the Bedford family soon after, for he soon quitted college to become chaplain to the countess dowager of Bedford. His hopes, however, and his plans were alike defeated by the public disturbances which arose, and the troubles occasioned to this noble family in particular, and which prevented his continuance in it. ments of an individual, was the point chiefly considered. Is it not a foul blot on the established church, to read in the columns of a newspaper, the sale of an advowson, inserted as an advertisement, after the sale of a piece of land, or before that of a lot of prime mess pork and butter from Sligo? But so it is. Slavery in its most mitigated forms is an abomination: slavery as it exists in the American states is a disgrace to that pretended land of freedom; and yet there was no little truth mingled with satire, in the remark of the American-" You accuse us of exposing the bodies of our slaves for public sale: you expose the souls of a whole parish for sale without the slightest compunction." To find the fate of a parish, as far as its spiritual instruction is concerned, dependant on the fall of the hammer at the Auction Mart, is a foul blot which must be wiped out from the establishment. Mr. Kettlewell entered on his duties at Coleshill with feelings of gratitude, encouragement, and responsibility. He preached twice every Sunday, and once on holidays. In Lent he commenced a course of catechetical instruction for the younger members of the parish, which he continued for several Sundays after Lent. He required, not merely a repetition of the catechism, but answers to many questions put by himself. This was done on the Sunday afternoon during the time of prayers, as appointed in the rubric; a custom unfortunately too much fallen into disuse, and which might not improbably be irksome to a fastidious congregation, but which experience has fully proved to be the most effectual mode of imparting sound scriptural knowledge. On that afternoon Mr. Kettlewell generally chose a text which led him to the subject on which he had been catechizing; a plan very acceptable as well as useful. His parishioners being very negligent in their attendance on the holy communion, he endeavoured to convince them of their fault, both from the pulpit and by conversation; and with several he succeeded. During the first six months at Coleshill, he frequently preached preparation sermons, which he published under the title of " A Help and Exhortation to Worthy Communicating," dedicated to Lord Digby. In which dedication he says"My lord, I have another end in this dedication, and that is, that these sheets may remain a lasting monument of my gratitude for the endearing favours I have received from your noble hand. They were composed for the benefit of a place where I am now fixed, and whereto I was designed by your great generosity and nobleness when I thought of nothing less. For so truly was your lordship's spirit in the filling of that Mr. Kettlewell now visited his friends in York-church, that you pitched upon a person whose face shire, where an event occurred by which a way was opened for the full exercise of his ministry, on which his heart was bent. The vicarage of Coleshill, Warwickshire, became vacant. The patron, Lord Digby, felt it an imperative duty to be faithful to that trust, and was anxious that God would direct him to a person qualified for the charge. He offered the living first to Mr. Rawlett; who, thinking it not right to quit his situation, recommended Mr. Kettlewell as a proper person, though an entire stranger to his lordship, referring to Mr. Kettlewell's book, which his lordship read, and soon determined upon the author for the vicar of Coleshill, writing to him to that effect. Mr. Kettlewell was not a little surprised on receiving the letter; but an offer made so entirely without his seeking he considered to be the call of Providence, and therefore at once accepted it, and was inducted Dec. 10th, 1682, the patron restoring all the impropriate tithes of the parish. Would that all patrons of livings acted on the same conscientious principle, that the good of souls, and not the pecuniary emolu * See "A few Remarks on the proposed admission of Dissenters into the University of Oxford." By the rev. George Moberly, M.A., Fellow and Tutor of Balliol College, Oxford. you had never known, and who never knew of it, only because you believed he would make it his care to promote religion, and to benefit those souls which you had to commit to him. And this, my lord, I humbly beg leave to mention, not for your own, but for the public's sake. For in this degenerate age, when either filthy lucre, or at least some other mean and sordid end, have made a merchandize, and bred corruption even in the most sacred trusts, think the world has need of such examples." He always administered baptism at church, unless assured it would not be safe to do so. How far it was his practice to return home with the parties on these occasions, does not appear; but one instance is on record. "I was once with him," says Mr. Nelson, "at the baptizing of a child, where I was godfather. His discourse was extremely instructive: he would at times excite the mother to thankfulness for her recovery: he would at others explain the baptismal vow, charging the parents to do their part towards making their children true blessings, by giving them a serious and virtuous education." The minister is not unfrequently not a little at a loss how to act on this very point. Christening parties are too often conducted in a manner utterly |